the same Chapter there is no condemnation to them 2. The Certainty of the coherence and Connexion that is between the things spoken of As we say to a sick man If you will take such a potion or use such a remedy you will be well The thing we solely intend to express is the certainty of the Connexion that is between the potion or remedy and health And this is the use of it here The certain Connexion that is between the mortifying of the deeds of the Body and living is intimated in this conditional particle Now the connexion and coherence of things being manifold as of Cause and Effect of Way and Means and the End this between Mortification and Life is not of Cause and Effect properly and strictly for Eternal Life is the gift of God through Jesus Christ Rom. 6.23 But of Means and End God hath appointed this Means for the attaining that End which he hath freely promised Means though necessary have a fair subordination to an End of free Promise A Gift and a procuring Cause in him to whom it is given are inconsistent The intendment then of this Proposition as conditional is That there is a certain infallible connexion and coherence between true Mortification and Eternal Life if you use this Means you shall obtain that End If you do mortifie you shall live And herein lyes the main motive unto and Enforcement of the Duty prescribed 2. The next thing we meet withall in the words is the persons to whom this Duty is prescribed and that is expressed in the word Ye in the Original included in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye mortifie that is ye Believers ye to whom there is no Condemnation vers 1. ye that are not in the Flesh but in the Spirit vers 5. who are quickened by the Spirit of Christ vers 10.11 to you is this Duty prescribed The pressing of this Duty immediately on any other is a notable Fruit of that Superstition and self-Righteousness that the world is full of the great work and design of devout men ignorant of the Gospel Rom. 10.3 4. Joh. 15.5 Now this description of the Persons in conjunction with the prescription of the duty is the main Foundation of the ensuing Discourse as it lyes in this Thesis or Proposition The choisest Believers who are assuredly freed from the condemning power of sin ought yet to make it their business all their dayes to mortifie the indwelling power of sin 3. The principal efficient Cause of the performance of this Duty is the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by the Spirit The Spirit here is the Spirit mentioned vers 11. the Spirit of Christ the Spirit of God that dwells in us vers 9. that quickens us vers 11. the Holy Ghost vers 14. the Spirit of Adoption vers 15. the Spirit that maketh Intercession for us vers 26. All other wayes of Mortification are vain all helps leave us helpless it must be done by the Spirit Men as the Apostle intimates Rom. 9.30 31 32. may attempt this work on other Principles by Means and Advantages administred on other accounts as they always have done and do but saith he this is the work of the Spirit by him alone is it to be wrought and by no other power is it to be brought about Mortification from a self-strength carried on by wayâ—s of self-invenâ—â—on unto the End of a self-Righteousness is the Soul and substance of all â—alse Religion in the world And this is a second Principle of my ensuing Discourse 4. The Duty it self mortifie the deeds of the Body is nextly to be remarked Three things are here to be enquired into 1. What is meant by the Body 2. What by the deeds of the Body 3. What by Mortifying of them 1. The Body in the close of the verse is the same with the Flesh in the beginning If ye live after the flesh ye shall dye but if ye Mortifie the deeds of the body that is of the flesh It is that which the Apostle hath all along discoursed of under the name of the flesh which is evident from the prosecution of the Antithesis between the spirit and the flesh before and after The Body then here is taken for that Corruption and Pravity of our Natures whereof the Body in a great part is the Seat and Instrument The very Members of the Body being made servants unto Unrighteousness thereby Rom. 6.19 It is Indwelling Sin the corrupted Flesh or Lust that is intended Many Reasons might be given of this metonymical expression that I shall not now insist on The body here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old man and the body of Sin Rom. 6.6 or it may synechdochically express the whole person considered as corrupted and the seat of Lusts and distempered Affections 2. The deeds of the Body the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed denoteth the outward actions chiefly The works of the Flesh as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.19 which are there said to be manifest and are enumerated Now though the outward deeds are here onely expressed yet the inward and next Causes are chiefly intended the Axe is to be laid to the root of the tree The Deeds of the Flesh are to be mortified in their Causes from whence they spring the Apostle calls them Deeds as that which every Lust tends unto Though it do but conceive and prove abortive it ayms to bring forth a perfect Sin Having both in the seventh and the beginning of this Chapter treated of Indwelling Lust and Sin as the Fountain and Principle of all sinfull Actions he here mentions its Destruction under the name of the Effects which it doth produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.6 the wisdom of the Flesh by a metonymie of the same nature with the former or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions and lusts of the flesh Gal. 5.24 whence the deeds and fruits of it do arise and in this sence is the Body used vers 10. The body is dead because of sin 3. To Mortifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye put to death a Metaphorical Expression taken from the putting of any living thing to death To kill a Man or any other living thing is to take away the principle of all his strength vigour and power so that he cannot act or exert or put forth any proper Actings of his own so it is in this Case Indwelling Sin is compared to a Person a living Person called the old man with his faculties and properties his wisdom craft subtilty strength this sayes the Apostle must be killed put to death Mortified that is have its power life vigour and strength to produce its Effects taken away by the Spirit It is indeed meritoriously and by way of Example utterly mortified and slain by the Cross of
himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2.14 This was his Aym and Intendment wherein he will not fail in his giving himself for us That we might be freed from the Power of our Sins and purified from all our defiling Lusts was his Design He gave himself for the Church that he might sanctifie and cleanse it that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5.25 26 27. And this by virtue of his death in various and several degrees shall be accomplished Hence our washing purging and cleansing is every where ascribed to his Blood 1 Joh. 1.7 Heb. 1.3 Revelat. 1.5 That being sprinkled on us Purgeâ— our Consciences from dead works to serve the living God Heb. 9.14 This is that we aim at this we are in pursuit of that our Consciences may be purged from dead works that they may be rooted out destroyed and have place in us no more This shall certainly be brought about by the Death of Christ There will virtue go out from thence to this purpose Indeed all Supplies of the Spirit all Communications of Grace and Power are from hence as I have elsewhere shewed Thus the Apostle states it Rom. 6. vers 2. is the Case proposed that we have in hand How shall we that are dead unto sin live any longer therein Dead to Sin by Profession dead to Sin by Obligation to be so dead to Sin by a Participation of Virtue and Power for the Killing of it dead to Sin by Vnion and Interest in Christ in and by whom it is killed How shall we live therein This he presses by sundry Considerations all taken from the Death of Christ in the ensuing Verses This must not be vers 3. Know you not that so many of us as were baptized into Jesus Christ were baptized into his Death We have in Baptisme an Evidence of our Implantation into Christ we are baptized into him But what of him are we baptized into an Interest in His Death saith he If indeed we are baptized into Christ and beyond Outward Profession we are â—â—ptized into his Death The Explication 〈◊〉 this of our being baptized into the Death of Christ the Apostle gives us vers 4 5. Therefore we are buried with him by Baptisme into Death that like as Christ was raised up from the dead by the Glory of the Father even so we also should walk in Newness of life Knowing this that our Old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin This is saith he our being baptized into the Death of Christ namely our Conformity thereunto To be dead unto Sin to have our corruptions mortified as he was put to death for Sin so that as he was raised up to Glory we may be raised up to Grace and Newness of Life He tells us whence it is that we have this Baptisme into the Death of Christ vers 6. and this is from the Death of Christ it self Our old Man is crucified with him that the Body of Sin might be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is crucified with him not in respect of Time but of Causality we are crucified with him meritoriously in that he procured the Spirit for us to mortifie Sin efficiently in that from his Death virtue comes forth for our crucifying in the way of a Representation and Exemplar we shall assuredly be crucified unto Sin as he was for our Sin This is that the Apostle intends Christ by his Death destroying the works of the Devil procuring the Spirit for us hath so killed Sin as to its Reign in Believers that it shall not obtain its End and Dominion 2 Then act Faith on the Death of Christ and that under these two Notions 1. In expectation of Power 2. In endeavours for Conformity For the First the Direction given in general may suffice As to the latter that of the Apostle may give us some Light into our Direction Gal. 3.1 Let Faith look on Christ in the Gospel as he is set forth dying and crucified for us Look on him under the weight of our Sins praying bleeding dying bring him in that Condition into thy heart by Faith apply his blood so shed to thy Corruptions do this daily I might draw out this Consideration to a great length in sundry particulars but I must come to a close I have onely then to adde the Heads of the work of the Spirit in this business of Mortification which is so peculiarly ascribed to him In one word This whole work which I have described as our Duty is effected carried on and accomplished by the Power of the Spirit in all the parts and degrees of it As 1. He alone clearly and fully convinces the Heart of the evil and guilt and danger of the Corruption Lust or Sin to be Mortified Without this Conviction or whilest it is faint that the Heart can wrestle with it or digest it there will be no through-work made An unbelieving Heart as in part we have all such will shift with any Consideration untill it be over-powred by clear and evident Convictions Now this is the proper work of the Spirit He convinces of Sin Joh. 16.8 He alone can do it If mens rational Considerations with the preaching of the letter were able to convince them of Sin we should it may be see more Convictions than we doe There comes by the preaching of the Word an Apprehension upon the understandings of men that they are Sinners that such and such things are Sins that themselves are guilty of them But this light is not powerfull nor doth it lay hold on the practical Principles of the Soul so as to conform the Mind and Will unto them to produce Effects suitable to such an Apprehension And therefore it is that wise and knowing men destitute of the Spirit do not think those things to be Sins at all wherein the chief Movings and Actings of Lust do consist It is the Spirit alone that can do that doth this work to the purpose And this is the first thing that the Spirit doth in order to the Mortification of any Lust whatever It convinces the Soul of all the evil of it cuts off all its pleas discovers all its deceits stops all its Evasions answers its Pretences makes the Soul own its Abomination and lye down under the sense of it Unless this be done all that followes is in vain 2. The Spirit alone reveals unto us the Fulness of Christ for our Relief which is the Consideration that stayes the Heart from false Wayes and from despairing Despondency 1 Cor. 2.8 3. The Spirit alone establishes the Heart in expectation of Relief from Christ which is the great sovereign Means of Mortification as hath been discovered 2 Cor. 1.21 4. The Spirit alone
Christ and the Old man is thence said to be crucified with Christ Rom. 6.6 and our selves to be dead with him vers 8. and really initià lly in Regeneration Rom. 6.3 4 5. when a Principle contrary to it and destructive of it Gal. 5.17 is planted in our hearts but the whole work is by degrees to be carrâ—â—d on towards Perfection all our dayes Of this more in the Process of our Discourse The Intendment of the Apostle in this prescription of the Dâ—ty mentioned is that The Mortification of Indwelling Sin remaining in our mortal bodies that it may not have Life and Power to bring forth the Works or Deeds of the flesh is the constant Duty of Believers 5. The promise unto this duty is Life ye shall live The Life promised is opposed to the Death threatned in the clause foregoing If ye live after the flâ—sh ye shall die which the same Apostle elsewhere expresseth ye shall of the flesh reap corruption Gal. 6.8 or destruction from God Now perhaps the word may not only intend eternal Life but also the spiritual Life in Christ which here we have not as to the Essence and being of it which is already enjoyed by Believers but as to the joy comfort and vigour of it As the Apostle sayes in another case Now I live if ye stand fast 1 Thess. 3.8 Now my Life will do me good I shall have joy and coâ—fort with my life ye shall live lead a good vigorous comfortable spiritual Life whilest you are here and obtain Eternal Life hereafter Supposing what was said before of the connexion between Mortification and Eternal Life as of Meâ—ns and End I shall adde onely as a second Motive to the Duty prescribed that The vigour and power and comfort of our spiritual Life depends on the Mortification of the deeds of the flesh Chap. II. The principal Assertion concerning the Necessity of Mortification proposed to Confirmation Mortification the Duty of the best â—elievers Col. 3.5 1 Cor. 9.27 Indwelling Sin alwayes abides No Perfection in this Life Phil. 3.12 1 Cor. 13.12 2 Pet. 3.18 Gal. 5.17 c. The Activity of abiding sin in Believers Rom. 7.23 Jam. 4.5 Heb. 12.1 It s Fruitfulness and Tendency Every Lust aims at the height in its kind The Spirit and new Nature given to contend against Indwelling Sin Gal. 5.17 2 Pet. 1.4 5. Rom. 7.23 The fearfull Issue of the Neglect of Mortification Rev. 3.2 Heb. 3.13 The first general Principle of the whole Discourse hence confirmed Want of this Duty lamented HAving laid this Foundation a brief Confirmation of the forementioned principal Deductions will lead me to what I chiefly intend The first is That The choicest believers who are assuredly freed from the condemning power of Sin ought yet to make it their business all their dayes to mortifie the Indwelling power of Sin So the Apostle Col. 3.5 Mortifie therefore your members which are upon the earth Whom speaks he to such as were risen with Christ vers 1. such as were dead with him vers 3. such as whose Life Christ was and who should appear with him in Glory vers 4. Do you mortifie do you make it your daily work be alwayes at it whilest you live cease not a day from this work be killing Sin or it will be killing you your being dead with Christ virtually your being quickened with him will not excuse you from this work And our Saviour tells us how his Father deals with every branch in him that beareth fruit every true and living Branch He purgeth it that it may bring forth more fruit Joh. 15.2 He prunes it and that not for a day or two but whilest it is a branch in this world And the Apostle tells you what was his practice 1 Cor. 9.27 I keep under my body and bring it into subjection I do it saith he daily it is the work of my Life I omit it not this is my Business And if this were the work and business of Paul who was so incomparably exalted in Grace Light Revelations Enjoyments Priviledges Consolations above the ordinary measure of Believers where may we possibly bottom an Exemption from this Work and Duty whilest we are in this world Some brief account of the Reasons hereof may be given 1. Indwelling sin alwayes abides whilest we are in this world therefore it is alwayes to be mortified The vain foolish and ignorant disputes of men about perfect keeping of the Commands of God of perfection in this Life of being wholly and perfectâ—y dead to sin I meddle not now with It is more than probable that the men of those Abominations never knew what belonged to the keeping of any one of Gods Commands and are so much below perfection of degrees that they never attained to a perfection of parts in Obedience or universal Obedience in sincerity And therefore many in our dayes who have talked of perfection have been wiser and have affirmed it to consiâ—t in knowing no difference between good and evil Not that they are perfect in the things we call good but that all is alike to them and the height of Wickedness is their Perfection Others who have found out a new way to it by denying original indwelling Sin and a tempering the spirituality of the Law of God unto mens carnal Hearts as they have sufficiently discovered themselves to be ignorant of the Life of Christ and the power of it in Believers so they have invented a new Righteousness that the Gospel knows not of being vainly puffed up by their fleshly minds For us who dare not be wise above what is written nor boast by other mens lives of what God hath not done for us we say that Indwelling Sin lives in us in some measure and degree whilest we are in this world We dare not speak as though we had already attained or were already perfect Phil. 3.12 our inward man is to be renewed day by day whilest here we live 2 Cor. 4.16 and according to the Renovations of the new are the breaches and decayes of the old Whilest we are here we know but in part 1 Cor. 13.12 having a remaining darkness to be gradually removed by our growth in the knowledge of our Lord Jesus Christ. 2 Pet. 3.18 And the Flesh lusteth against the Spirit so that we cannot do the things that we would Gal. 5.17 and are therefore defective in our Obedience as well as in our Light 1 Joh. 1.8 We have a body of death Rom. 7.24 from whence we are not delivered but by the death of our bodies Phil. 3.21 now it being our Duty to mortifie to be killing of Sin whilest it is in us we must be at work He that is appointed to kill an Enemy if he leave striking before the other ceases living doth but half his work Gal. 6.9 Heb. 12.1 2 Cor. 7.1 2. Sin doth not onely still abide in us but is still acting still labouring to bring forth the deeds of the Flesh When sin lets us alone we
root but this mistake namely that attempting rigid Mortification they fell upon the natural man instead of the corrupt old man upon the body wherein we live instead of the Body of Death Neither will the natural Popery that is in others doe it Men are gall'd with the Guilt of a Sin that hath prevailed over them they instantly promise to themselves and God that they will do so no more they watch over themselves and pray for a season untill this heat waxes cold and the sense of Sin is worn off and so Mortification goes also and Sin returns to its former Dominion Duties are excellent food for an healthy Soul they are no physick for a sick Soul He that turns his meat into his medicine must expect no great operation Spiritually sick men cannot sweat out their distemper with working But this is the way of men that deceive their own Souls as we shall see afterwards That none of these wayes are sufficient is evident from the Nature of the work it self that is to be done it is a work that requires so many concurrent actings in it as no self Endeavour can reach unto and is of that kind that an Almighty Energy is necessary for its accomplishment as shall be afterwards manifested It is then the work of the Spirit For 1. He is Promised of God to be given unto us to do this work the taking away of the stony heart that is the stubborn proud rebellious unbelieving Heart is in general the work of Mortification that we treat of Now this is still promised to be done by the Spirit Ezek. 11.19 Chap. 36.26 I will give my Spirit and take away the stony heart and by the Spirit of God is this work wrought when all Means fail Isa. 57.17 18. 2. We have all our Mortification from the Gift of Christ and all the Gifts of Christ are communicated to us and given us by the Spirit of Christ. Without Christ we can do nothing Joh. 15.5 All communications of Supplyes and Relief in the beginnings increasings actings of any Grace whatever from him are by the Spirit by whom he alone works in and upon Believers From him we have our Mortification He is exalted and made a Prince and a Saviour to give Repentance unto us Act. 5.31 and of our Repentance our Mortification is no small Portion How doth he doe it having received the Promise of the Holy Ghost he sends him abroad for that end Act. 2.33 You know the manifold Promises he made of sending the Spirit as Tertullian speaks vicariam navare operam to do the Works that he had to accomplish in us The Resolution of one or two Questions will now lead me nearer to what I principally intend The first is Q. How doth the Spirit mortifie Sin I Answer in general three wayes A. 1. By causing our hearts to abound in Grace and the Fruits that are contrary to the Flesh and the Fruits thereof and Principles of them So the Apostle opposes the Fruits of the Flesh and of the Spirit The Fruits of the Flesh says he are so and so Gal. 5.19 20. but sayes he the Fruits of the Spirit are quite contrary quite of another sort v. 22 23. Yea but what if these are in us and do abound may not the other abound also No sayes he v. 24. They that are Christ's have crucified the flesh with the affections and lusts But how Why v. 25. by living in the Spirit and walking after the Spirit That is by the abounding of these Graces of the Spirit in us and walking according to them For saith the Apostle these are contrary one to another v. 17. so that they cannot both be in the same subject in any intense or high degree This Renewing of us by the Holy Ghost as it is called Tit. 3.5 is one great way of Mortification He causes us to grow thrive flourish and abound in those Graces which are contrary opposite and destructive to all the fruits of the Flesh and to the quiet or thriving of indwelling sin it self 2. By a real physical Efficiency on the Root and Habit of Sin for the weakning destroying and taking it away Hence he is called a Spirit of Judgement and Burning Isa. 4.4 really consuming and destroying our Lusts. He takes away the stony heart by an Almighty Efficiency for as he begins the work as to its kind so he carries it on as to its degrees He is the Fire which burns up the very root of Lust. 3. He brings the cross of Christ into the Heart of a Sinner by Faith and gives us Communion with Christ in his Death and Fellowship in his sufferings of the manner whereof more afterwards Q. If this be the work of the Spirit alone how is it that we are exhorted to it Seeing the Spirit of God only can doe it let the work be left wholly to him A. 1. It is no otherwise the work of the Spirit but as all Graces and good Works which are in us are his He works in us to will and to doe of his own good pleasure Phil. 2.13 He works all our works in us Isa. 26.12 the work of Faith with power 2 Thess. 1.11 Col. 2.12 He causes us to pray and is a Spirit of Supplication Rom. 8.26 Zach. 12.10 and yet we are exhâ—rted and are to be exhorted to all these 2. He doth not so work our Mortification in us as not to keep it still an Act of our Obedience The Holy Ghost works in us and upon us as we are fit to be wrought in and upon that is so as to preserve our own liberty and free Obedience He works upon our Vnderstandings Wills Consciences and Affections agreeably to their own Natures He works in us and with us not against us or without us so that his Assistance is an Encouragement as to the facilitating of the Work and no Occasion of neglect as to the work it self And indeed I might here bewail the endless foolish labour of poor Souls who being convinced of sin and not able to stand against the Power of their Convictions do set themselves by innumerabâ—â— perplexing Wayes and Duties to keep down sin but being strangers to the Spirit of God all in vain They combat without Victory have War without Peace and are in slavery all their dayes They spend their strength for that which is not bread and their labour for that which prositeth not This is the saddest warfare that any poor Creature can be engaged in A Soul under the power of Conviction from the Law is pressed to fight against Sin but hath no strength for the Combat They cannot but fight and they can never conquer they are like men thrust on the Sword of Enemies on purpose to be slain The Law drives them on and Sin beats them back Sometimes they think indeed that they have foyled sin when they have onely raised a dust that they see it not that is they distemper their natural Affections of Fear Sorrow and Anguish
evil Thence is that description of him who hath no Lust truely mortified Gen. 6.5 Every Imagination of the thoughts of his Heart is only evil continually He is alwayes under the power of a strong bent and Inclination to sin And the reason why a natural man is not alwayes perpetually in the pursuit of some one lust night and day is because he hath many to serve every one crying to be satisfied Thence he is carried on with great variety but still in general he lyes towards the satisfaction of self We will suppose then the lust or distemper whose Mortification is inquired after to be in its self a strong deeply rooted habitual Inclination and bent of Will and Affections unto some Actual sin as to the Matter of it though not under that formal Consideration alwayes stirring up Imaginations Thoughts and Contrivances about the Object of it Hence men are said to have their Hearts set upon Evil Rom. 13.14 the bent of their Spirits lyes towards it to make provision for the flesh And a sinfull depraved habit as in many other things so in this differs from all natural or moral habits whatever for whereas they incline the Soul gently and suitably to it self sinfull Habits impell with Violence and Impetuousness whence Lusts are said to fight or wage warre against the Soul 1 Pet. 2.11 to rebell or rise up in Warre with that Conduct and Opposition which is usual therein Rom. 7.23 to lead captive or effectually captivating upon success in battell All works of great violence and impetuousness I might manifest fully from that description we have of it Rom. 7. How it will darken the Mind extinguish Convictions dethrone Reason interrupt the Power and Influence of any Considerations that may be brought to hamper it and break through all into a flame But this is not my present business Now the first thing in Mortification is the weakening of this Habit of Sin or Lust that it shall not with that violence earnestness frequency rise up conceive tumultuate provoke entice disquiet as naturally it is apt to doe Jam. 1.14 15. I shall desire to give one Caution or Rule by the way and it is this Though every Lust doth in its own Nature equally universally incline and impell to Sin yet this muâ—t be granted with these two Limitations 1. One lust or a lust in one man may receive many accidental Improvements heightnings and strengthnings which may give it life power and vigour exceedingly above what another Lust hath or the same lust that is of the same Kind and Nature in another man When a Lust falls in with the natural Constitution and Temper with a suitable course of Life with Occasions or when Sathan hath got a fit handle to it to manage it as he hath a thousand wayes so to doe that Lust growes violent and impetuous above others or more than the same lust in another man Then the steams of it darken the Mind so that though a man knowes the same things as formerly yet they have no power nor influence on the Will but corrupt Affections and Passions are set by it at liberty But especially Lust gets strength by Temptation when a suitable Temptation falls in wiâ—h a Lust it gives it a new life vigour power violence and rage which it seemed not before to have or to be capable of Instances to this purpose might be multiplyed but it is the design of some part of another Treatise to evince thâ—s Observation 2. Some lusts are far more sensible and discernable in their violent Actings than others Paul puts a difference between Uncleanness and all other sins 1 Cor. 6.18 Flee fornication every sin that a man doth is whithout the body but he that committeth fornication sinneth against his own body Hence the Motions of that sin are more sensible more discernable than of others when perhaps the love of the World or the like is in a Person no less habitually predominant than that yet it makes not so great a combustion in the whole man And on this account some men may goe in their own thoughts and in the eyes of the World for mortified men who yet have in them no less predominancy of Lust than those who cry out with Astonishment upon the account of its perplexing Tumultuatings Yea than those who have by the Power of it been hurried into scandalous sins only their lusts are in and about things which raise not such a tumult in the Soul about which they are exercised with a calmer Frame of Spirit the very Fabrick of Nature being not so nearly concerned in them as in some other I say then that the first thing in Mortification is the weakening of this Habit that it shall not impell and tumultuate as formerly that it shall not intice and draw aside that it shall not disquiet and perplex the killing of its life vigour promptness and readiness to be stirring This is called crucifying the flesh with the lusts thereof Gal. 5.24 that is taking away its Blood and Spirits that give it strength and power The wasting of the body of Death day by day 2 Cor. 4.16 As a Man nayled to the Cross he first struggles and strives and cryes out with great strength and might but as his Blood and Spirits waste his strivings are faint and seldom his Cryes low and hoarse scarce to be heard When a man first sets on a Lust or distemper to deal with it it struggles with great violence to break loose it cryes with Earnestness and Impatiency to be satisfied and relieved but when by Mortification the blood and spirits of it are let out it moves seldome and familiarly cryes sparingly and is scarce heard in the heart It may have sometimes a dying pang that makes an Appearance of great vigour and strength but it is quickly over especially if it be kept from considerable success This the Apostle describes as in the whole Chapter so especially vers 6. of chap. 6. Rom. Sin saith he is crucified it is fastned to the Cross to what End that the body of Death may be destroyed the Power of Sin weakened and abolished by little and little that henceforth we should not serve sin that is that sin might not incline impell us with such Efficacy as to make us servants to it as it hath done heretofore And this is spoken not only with respect to carnal and sensual Affections or Desires of worldly things not only in respect of the Luâ—t of the Flesh the Lust of the Eyâ—s and the pride of Life but also as to the flesh that is in the mind and will in that Opposition unto God which is in us by Nature Of what Nature soever the troubling Distemper be by what wayes soever it make it self out either by impelling to Evil or hindering from that which is good the Rule is the same And unless this be done effectually all after-contention will not compass the End aimed at A man may beat down the bitter Fruit
15.9 or as Peter speaks we purifie our Souls in obeying the Truth through the Spirit 1 Pet. 1.22 And without it it will not be done What hath been spoken I suppose is sufficient to make good my first general Rule Be sure to get an Interest in Christ if you intend to mortifie any sin without it it will never be done Ob. You will say What then would you have unregenerate men that are convinced of the Evil of sin do Shall they cease striving against sin live dissolutely give their Lusts their swinge and be as bad as the worst of men This were a way to set the whole world into Confusion to bring all things into darkness to set open the flood-gates of lust and lay the Reins upon the Necks of men to rush into all sin with delight and greediness like the horse into the battle Ans. 1. God forbid It is to be looked on as a great issue of the Wisdom Goodness and Love of God that by manifold wayes and means he is pleased to restrain the Sons of men from running forth into that compass of excess and riot which the depravedness of their Nature would carry them out unto with violence By what way soever this is done it is an issue of the care kindness and Goodness of God without which the whole Earth would be an Hell of Sin and Confusion 2. There is a peculiar convincing Power in the Word which God is often-times pleased to put forth to the wounding amazing and in some sort humbling of Sinners though they are never converted And the Word is to be preached though it hath this End yet not with this End Let then the Word be preached and the sins of men rebuked Lust will be restrained and some Oppositions will be made against Sin though that be not the Effect aymed at 3. Though this be the work of the Word and Spirit and it be good in it self yet it is not profitable nor available as to the main End in them in whom it is wrought they are still in the gall of Bitterness and under the power of darkness 4. Let men know it is their Duty but in its proper place I take not men from Mortification but put them upon Conversion He that shall call a man from mending a Hole in the Wall of his House to quench a Fire that is consuming the whole Building is not his Enemy Poor Soul it is not thy Sore-finger but thy Hectick-Feaver that thou art to apply thy self to the Consideration of Thou settest thy self against a particular Sin and doest not consider that thou art nothing but Sin Let me adde this to them who are Preachers of the Word or intend through the good hand of God that Employment It is their Duty to plead with men about their Sins to lay load on particular sins but alwayes remember that it be done with that which is the proper End of Law and Gospel That is that they make use of the Sin they speak against to the discovery of the State and Condition wherein the Sinner is Otherwise happily they may work men to Formality and Hypocrisie but little of the true End of Preaching the Gospel will be brought about It will not avail to beat a man off from his Drunkenness into a sober Formality A skilfull Master of the Assemblies layes his Axe at the Root drives still at the heart To inveigh against particular sins of ignorant unregenerate persons such as the Land is full of is a good Work But yet though it may be done with great efficacy vigour and success if this be all the effect of it that they are set upon the most sedulous Endeavours of mortifying their sins preached down all that is done is but like the beating of an Enemy in an open field and driving him into an impregnable Castle not to be prevailed against Get you at any time a sinner at the advantage on the account of any one sin whatever have you any thing to takâ— hold of him by bring it to his State and Condition drive it up to the head and there deal with him to break men off from particular sins and not to break their Hearts is to deprive our selves of Advantages of dealing with them And herein is the Roman Mortification grievously peccant they drive all sorts of persons to it without the least Consideration whether they have a principle for it or no. Yea they are so far from calling on men to believe that they may be able to mortifie their Lusts that they call men to Mortification instead of Believing The truth is they neither know what it is to believe nor what Mortification it self intends Faith with them is but a general assent to the Doctrine taught in their Church And Mortification the betaking of a man by a Vow to some certain Course of Life wherein he dâ—â—yes himself something of the use of the things of this World not without a considerable Compensation Such men know neither the Scriptures nor the Power of God Their boasting of their Mortification is but their Glorying in their shame Some Casuists among our selves who over-looking the Necessity of Regeneration do avowedly give this for a Direction to all sorts of persons that complain of any Sin or Lust that they should vow against it at least for a season a Moneth or so seem to have a scantling of Light in the Mystery of the Gospel much like that of Nicodemus when he came first to Christ. They bid men vow to abstain from their sin for a season This commonly makes their lust more impetuous Perhaps with great perplexity they keep their word Perhaps not which increases their Guilt and Torment Is their sin at all mortified hereby Do they find a conquest over it Is their Condition changed though they attain a Relinquishment of it Are they not still in the Gall of bitterness Is not this to put men to make Brick if not without straw which is worse without strength What Promise hath any unregenerate man to countenance him in this work What assistance for the performance of it Can sin be killed without an interest in the Death of Christ or Mortified without the Spirit If such Directions should prevail to change mens Lives as seldom they doe yet they never reach to the change of their hearts or Conditions They may make men self-justitiaries or Hypocrites not Christians It grieves me oft-times to see poor Souls that have a Zeal for God and a desire of eternal Welfare kept by such Directors and Directions under an hard burdensome outside Worship and Service of God with many specious Endeavours for Mortification in an utter Ignorance of the Righteousness of Christ and unacquaintedness with his Spirit all their dayes Persons and things of this kind I know too many If ever God shine into their hearts to give them the knowledge of his Glory in the face of his Son Jesus Christ they will see the folly of their present way CHAP.
scarres and moles and warts that he also is beautifull If you will have Evidences of your being Believers it must be from those things that constitute men Believers He that hath these things in himself may safely conclude If I am a Believer I am a most miserable one But that any man is so He must look for other Evidences if he will have Peace CHAP. X. The Second particular Direction Get a clear Sense of 1 The Guilt of the Sin perplexing Considerations for Help therein proposed 2 The Danger manifold 1. Hardening 2. Temporal Correction 3. Loss of Peace and Strength 4. Eternal Destruction Rules for this Management of the Consideration 3 The Evil of it 1. In Grieving the Spirit 2. Wounding the New Creature THE Second Direction is this Get a clear and abiding Sense upon thy Mind and Conscience of the 1 Guilt 2 Danger 3 Evil of that Sin wherewith thou art perplexed 1 Of the Guilt of it It is one of the Dâ—ceits of a prevailing Lust to extenuate its own Guilt Is it not a little one When I go and bow my self in the House of Rimmon God be mercifull to me in This thing Though this be bad yet it is not so bad as such and such an Evil others of the People of God have had such a Frame yea what dreadful Actual sins have some of them fallen into Innumerable wayes there are whereby Sin diverts the Mind from a right and due Apprehension of its Guilt It s noysom Exhalations darken the Mind that it cannot make a right Judgment of things Perplexing Reasonings extenuating Promises tumultuating Desires treacherous Purposes of â—â—linquishment hopes of Mercy all have a share in disturbing the Mind in its Consideration of the Guilt of a prevailing Lust. The Prophet tells us that Lust will do thus wholly when it comes to the height Hos. 4.11 Whoredom and Wine and new Wine take away the heart The Heart i.e. the understanding as it is often used in the Scripture And as they accomplish this work to the height in unregenerate Persons so in part in regeâ—â—rate also Solomon tells you of him who was enticed by the lewd Woman that he was among the simple ones he was a young man voyd of understanding Prov. 7.7 And wherein did his folly appear Why sayes he in the 23d vers He knew not that it was for his Life He considered not the Guilt of the Evil that he was involved in And the Lord rendring a Reason why his dealings with Ephraim took no better Effect gives this Account Ephraim is like a silly Dove without heart Hos. 7.11 had no understanding of his own miserable Condition Had it been possible that David should have lain so long in the Guilt of that abominable Sin but that he had innumerable corrupt Reasonings hindering him from taking a clear View of its Ugliness and Guilt in thc Glass of the Law This made the Prophet that was sent for his awaking in his dealings with him to shut up all subterfuges and Pretences by his Parable that so he might fall fully under a sense of the Guilt of it This is the proper issue of Lust in the heart it darkens the Mind that it shall not judge aright of its Guilt And many other Wayes it hath for its own Extenuation that I shall not now insist on Let this then be the first care of him that would mortifie Sin to fix a right Judgement of its Guilt in his Mind To which end take these Considerations to thy assistance 1. Though the Power of Sin be weakened by inherent Grace in them that have it that Sin shall not have dominion over them as it hath over others yet the Guilt of Sin that doth yet abide and remain is aggravated and heightned by it Rom. 6.1 2. What shall we say then shall we continue in Sin that Grace may abound God forbid how shall we that are dead to sin live any longer therein How shall we that are dead the Emphasis is on the word We. How shall we do it who as he afterwards describes it have received Grace from Christ to the contrary We doubtless are more evil than any if we do it I shall not insist on the special Aggravations of the Sins of such Persons how they sin against more Love Mercy Grace Assistance Relief Means and Deliverances than others But let this Consideration abide in thy Mind There is inconceivably more Evil and Guilt in the Evil of thy Heart that doth remain than there would be in so much Sin if thou hadst no Grace at all Observe 2. That as God sees abundance of beauty and Excellency in the desires of the Hearts of his Servants more than in any the most glorious works of other men yea more than in most of their own outward Performances which have a greater mixture of Sin than the desires and Pantings of Grace in the Heart have So God sees a great deal of Evil in the working of Lust in their Hearts yea and more than in the open notorious Acts of wicked men or in many outward Sins whereinto the Saints may fall seeing against them there is more Opposition made and more Humiliation generally followes them Thus Christ dealing with his decaying Children goes to the root with them layes aside their profession Rev. 3.15 I know thee thou art quite another thing than thou professest and this makes thee abominable So then let these things and the like Considerations lead thee to a clear sense of the Guilt of thy indwelling Lust that there may be no room in thy Heart for extenuating or excusing thoughts whereby Sin insensibly will get strength and prevail 2 Consider the danger of it which is manifold 1. Of being hardened by its Deceitfulness This the Apostle sorely charges on the Hebrews ch 3. v. 12 13. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulness of sin Take heed saith he use all means consider your Temptations watch diligently there is a Treachery a deceit in Sin that tends to the hardening of your Hearts from the Fear of God The hardening here mentioned is to the utmost utter Obduration Sin tends to it and every Distemper and Lust will make at least some progress towards it Thou that wast tender and did'st use to melt under the Word under Afflictions wilt grow as some have profanely spoken Sermon-proof and Sickness-proof Thou that did'st tremble at the presence of God thoughts of Death and Appearance before him when thou hadst more Assurance of his Love than now thou hast shalt have a Stoutness upon thy Spirit not to be moved by these things Thy Soul and thy sin shall be spoken of and spoken to and thou shalt not be at all concerned But shalt be able to pass over Duties Praying Hearing Reading and thy Heart not in the least affected Sin
will grow a light thing to thee thou wilt pass by it as a thing of nought This it will grow to and what will be the End of such a Condition Can a sadder thing befall thee Is it not enough to make any heart to tremble to think of being brought into that Estate wherein he should have slight thoughts of Sin slight thoughts of Grace of Mercy of the Blood of Christ of the Law Heaven and Hell come all in at the same season Take heed this is that thy Lust is working towards the hardening of the Heart searing of Conscience blinding of the Mind stupifying of the Affections and deceiving of the whole Soul 2. The danger of some great temporal Correction which the Scripture calls Vengeance Judgement and Punishment Psal. 89.30 31 32 33 Though God should not utterly cast thee off for this Abomination that lyes in thy Heart yet he will visit with the Rod though he pardon and forgive he will take vengeance of thy Inventions O remember David and all his troubles look on him flying into the Wilderness and consider the hand of God upon him Is it nothing to thee that God should kill thy Child in anger ruine thy Estate in anger break thy Bones in anger suffer thee to be a Scandal and Reproach in anger kill thee destroy thee make thee lye down in darkness in anger Is it nothing that he should punish ruine and undoe others for thy sake Let me not be mistaken I do not mean that God doth send all these things alwayes on his in Anger God forbid But this I say That when he doth so deal with thee and thy Conscience bears witness with him what thy Provocations have been thou wilt find his dealings full of bitterness to thy Soul If thou fearest not these things I fear thou art under hardness 3. Loss of Peace and Strength all a mans dayes To have peace with God to have strength to walk before God is the summe of the great Promises of the Covenant of Grace In these things is the Life of our Souls Without them in some comfortable measure to Live is to Dye What good will our Lives do us if we see not the face of God sometimes in peace If we have not some strength to walk with him Now both these will an unmortified Lust certainly deprive the Souls of men of This case is so evident in David as that nothing can be more clear How often doth he complain that his bones were broken his Soul disquieted his wounds grievous on this account Take other Instances Isa. 57.18 For the Iniquity of his Covetousness I was wroth and hid my self What peace I pray is there to a Soul while God hides himself Or strength whilest he smites Hos. 5.15 I will goe and return to my place untill they acknowledge their Offence and seek my face I will leave them hide my Face and what will become of their peace and strength If ever then thou hast enjoyed peace with God if ever his Terrours have made thee afraid if ever thou hast had strength to walk with him or ever hast mourned in thy Prayer and been troubled because of thy weakness think of this danger that hangs over thy head It is perhaps but a little while and thou shalt see the Face of God in Peace no more Perhaps by to morrow thou shalt not be able to pray read hear or perform any Duties with the least chearfulness Life or Vigour and possibly thou mayst never see a quiet hour whilest thou livest That thou mayst carry about thee broken bones full of pain and terrour all the dayes of thy Life yea perhaps God will shoot his Arrowes at thee and fill thee with Anguish and disquietness with Fears and Perplexities make thee a Terror and an Astonishment to thy self and others shew thee Hell and Wrath every moment frighten and scare thee with sad Apprehensions of his Hatred so that thy sore shall run in the Night season and thy Soul shall refuse Comfort so that thou shalt wish Death rather than Life yea thy Soul may choose strangling Consider this a little though God should not utterly destroy thee yet he might cast thee into this condition wherein thou shalt have quick and living Apprehensions of thy Destruction Wont thy Heart to thoughts hereof Let it know what is like to be the Issue of its State leave not this Consideration untill thou hast made thy Soul to tremble within thee 4. There is the Danger of eternal Destruction For the due Management of this Consideration observe I. That there is such a connexion between a Continuance in Sin and eternal Destruction that though God do's resolve to deliver some from a Continuance in Sin that they may not be destroyed yet he will deliver none from Destruction that continue in sin So that whilest any one lyes under an Abiding power of sin the Threats of Destruction and everlasting Seperation from God are to be held out to him So Heb. 3.12 to which adde Heb. 10.38 This is the Rule of Gods proceeding If any man depart from him draw back through Unbelief Gods Soul hath no pleasure in him that is his Indignation shall pursue him to Destruction so evidently Gal. 6.8 II. That he who is so intangled as above described under the Power of any Corruption can have at that present no clear prevailing Evidence of his Interest in the Covenant by the Efficacy whereof he may be delivered from Fear of Destruction So that Destruction from the Lord may justly be a Terrour to him And he may he ought to look upon it as that which will be the End of his Course and wayes There is no condemnation to them that are in Christ Jesus Rom. 8.1 True but who shall have the comfort of this Assertion Who may assume it to himself They that walk after the Spirit and not after the Flesh. But you will say Is not this to perswade men to unbelief I answer No there is a twofold Judgement that a man may make of himself 1. Of his Person and 2. Of his Wayes It is the judgment of his Wayes not his Person that I speak of Let a man get the best Evidence for his Person that he can yet to judge that an evil Way will end in Destruction is his Duty not to do it is Atheism I do not say that in such a Condition a man ought to throw away the Evidences of his personal Interest in Christ but I say he cannot keep them There is a two-fold condemnation of a mans self First In respect of Desert when the Soul concludes that it Deserves to be cast out of the presence of God and this is so far from a business of Vnbelief that it is an Effect of Faith Secondly With respect to the Issue and Event when the Soul concludes it shall be Damned I do not say this is the Duty of any one nor do I call them to it But this I say that the End of the
way wherein a man is ought by him to be concluded to be death that he may be provok'd to fly from it And this is another Consideration that ought to dwell upon such a Soul if it desire to be freed from the intanglement of its Lusts. 3 Consider the Evils of it I mean its present Evils Danger respects what is to come Evil what is present Some of the many Evils that attend an unmortified Lust may be mentioned 1. It grieves the Holy and Blessed Spirit which is given to Believers to dwell in them and abide with them So the Apostle Ephes. 4.25 26 27 28 29. dehorting them from many Lusts and Sins gives this as the great Motive of it vers 30. Grieve not the holy Spirit whereby you are sealed to the day of Redemption Grieve not that Spirit of God saith he whereby you receive so many and so great Benefits of which he instances in one signal and comprehensive one Sealing to the day of Redemption He is grieved by it as a tender and loving Friend is grieved at the unkindness of his Friend of whom he hath well deserved so is it with this tender and loving Spirit who hath chosen our Hearts for an Habitation to dwell in and there to do for us all that our Souls desire He is grieved by our harbouring his Enemies and those whom he is to destroy in our Hearts with him He doth not afflict willingly nor grieve Us Lam. 3.33 and shall we daily grieve Him Thus is he said sometimes to be vexed sometimes grieved at his heart to express the greatest sense of our provocation Now if there be any thing of gracious Ingenuity left in the Soul if it be not utterly hardened by the Deceitfulness of Sin this Consideration will certainly affect it Consider Who and What thou art who the Spirit is that is grieved what he hath done for thee what he comes to thy Soul about what he hath already done in thee and be ashamed Among those who walk with God there is no groater Motive and Incentive unto universal Holiness and the preserving of their Hearts and Spirits in all Purity and Cleanness than this That the blessed Spirit who hath undertaken to dwell in them as Temples of God and to preserve them meet for him who so dwells in them is continually considering what they give Entertainment in their Hearts unto and rejoyceth when his Temple is kept undefiled that was an high Aggravation of the Sin of Zimri that he brought his Adulteress into the Congregation in the sight of Moses and the rest who were weeping for the Sins of the people Numb 25.6 and is it not an high Aggravation of the countenancing a Lust or suffering it to abide in the Heart when it is as it must be if we are Believers entertained under the peculiar Eye and View of the Holy Ghost taking care to preserve his Tabernacle pure and holy 2. The Lord Jesus is wounded afresh by it His new Creature in the heart is wounded His Love is foil'd his adversary gratified As a total relinquishment of him by the Deceitfulness of Sin is the crucifying him afresh and the putting of him to open shame so every harbouring of Sin that he came to destroy wounds and grieves him 3. It will take away a mans usefulness in his Generation His Works his Endeavours his Labours seldom receive Blessing from God If he be a Preacher God commonly blows upon his Ministry that he shall labour in the Fire and not be honoured with any success or doing any work for God and the like may be spoken of other Conditions The world is at this day full of poor withering Professors how few are there that walk in any Beauty or Glory how barren how useless are they for the most part â— Amongst the many Reasons that may be assigned of this sad Estate it may justly be feared that this is none of the least effectual many men harbour Spirit-devouring Lusts in their bosomes that lye as Worms at the Root of their Obedience and corrode and weaken it day by day All Graces all the Wayes and Means whereby any Graces may be exercised and improved are prejudiced by this Means and as to any success God blasts such mens undertakings This then is my second Direction and it regards the Opposition that is to be made to Lust in respect of its habitual residence in the Soul keep alive upon thy Heart these or the like Considerations of its Guilt Danger and Evil be much in the meditation of these things cause thy Heart to dwell and abide upon them Ingage thy Thoughts into these Considerations let them not go off nor wander from them untill they begin to have a powerfull Influence upon thy Soul untill they make it to tremble CHAP. XI The Third Direction proposed Load the Conscience with the Guilt of the perplexing Distemper The Wayes and Means whereby that may be done The Fourth Direction Vehement desire for Deliverance The Fifth Some Distempers rooted deeply in mens Natural Tempers Considerations of such Distempers Wayes of dealing with them The Sixth Direction Occasions and Advantages of Sin to be prevented The Seventh Direction The first actings of Sin vigorously to be opposed THIS is my Third Direction Load thy Conscience with the Guilt of it Not onely consider that it hath a Guilt but load thy Conscience with the Guilt of its actual Eruptions and Disturbances For the right improvement of this Rule I shall give some particular Directions First Take Gods Meâ—hod in it and begin with Generals aâ—â— so descend to particulars 1 Charge thy Conscience with that Guilt which appears in it from the Rectitude and Holiness of the Law Bring the holy Law of God into thy Conscience lay thy corruption to it pray that thou mayest be affected with it Consider the holiness spirituality fiery severity inwardness absoluteness of the Law And see how thou canst stand before it Be much I say in affecting thy Conscience with the Terrour of the Lord in the Law and how righteous it is that every one of thy Transgressions should receive a recompence of Reward Perhaps thy Conscience will invent shifts and Evasions to keep off the Power of this Consideration as that the condemning power of the Law doth not belong to thee thou art set free from it and the like and so though thou be not conformable to it yet thou needest not to be so much troubled at it But 1. Tell thy Conscience that it cannot manage any evidence to the purpose that thou art free from the condemning Power of Sin whilest thy unmortified Lust lyes in thy Heart so that perhaps the Law may make good its Plea against thee for a full Dominion and then thou art a lost Creature Wherefore it is best to ponder to the utmost what it hath to say Assuredly he 〈◊〉 pleads in the most secret Reserve of his Heart that he is freed from the condemning poâ—eâ— of the Law thereby secretly to
brings the Cross of Christ into our Hearts with its Sin-killing Power for by the Spirit are we baptized into the Death of Christ. 5. The Spirit is the Author and Finisher of our Sanctification gives new Supplies and Influences of Grace for Holiness and Sanctification when the contrary Principle is weakened and abated Ephes. 3.16 17 18. 6. In all the Souls Addresses to God in this Condition it hath Supportment from the Spirit Whence is the power life and vigour of Prayer Whence its Efficacy to prevail with God Is it not from the Spirit He is the Spirit of supplication promised to them who look on him whom they have pierced Zech. 12.10 enabling them to pray with sighs and groans that cannot be uttered Rom. 8.16 This is confessed to be the great Medium or way of Faiths prevailing with God Thus Paul dealt with his Temptation whatever it were I besought God that it might depart from me 2 Cor. 12.8 What is the work of the Spirit in Prayer whence and how it gives us in assistance and makes us to prevail what we are to doe that we may enjoy his Help for that purpose is not my present Intendment to demonstrate FINIS A Catalogue of some Books Printed and Sold by Nat. Ponder at the Peacock in the Poultry Near Cornhil and in Chancery-lane near Fleet-street EXercitations on the Epistle to the Hebrews also Concerning the Messiah wherein the Promises concerning him to be a spiritual Râ—deemer of Mankind are explained and Vindicated c. With an Exposition of and Discourses on the two first Chapters of the said Epistle to the Hebrews By John Owen D. D. in Folio Exercitations on the Epistle to the Hebrews concerning the Priesthood of Christ wherein the Original Causes Nature Prefigurations and Discharge of that Holy Office are Explained and Vindicated The Nature of the Covenant of the Redeemer with the Call of the Lord Christ unto his Office are declared and the Opinions of the Socinians about it are fully Examined and thâ—ir oppâ—â—â—â—ions unto it refuted With a Continuation of the Expâ—â—â—ion on the third fourth and fifth Chapters of the said Epistle to the Hebrews being the Second Voluâ—â— By John Owen D. D. in Folio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A Discourse concerning tâ—e Hoâ—y â—â—irit Wherein an account is given of his Name â—â—â—â—re â—â—â—â—â—nality Dispensation Operations and Effects His whole Work in the Old and new Creation is explained â—he Doctrine concerning it vindicated from Opposâ—â—â—ions aâ—d Reproaches The Nature also and Necessity of Gospel-Holiness the difference between Grace and Morality or a spiritual Life unto God in Evangelical Obediâ—nce and a course of Moral Vertues are stated and declared By John Owen D. D. in Folio A practical Exposition on the 130 Psalm where in the Nature of the forgiveneâ—â—â—f Sin is declared the Truth and Reality of it aâ—â—erted and the case of a Soul distressed with the guilt of Sin and relieved by a Discovery of Forgiveness with God is at large discoursed By John Owen D. D. in Quarto A Practical Discourse of Gods Sovereignty with other Material points deriving thence Londons Lamentations or a sober serious Discourse concerning the late Fiery Dispensation By Mr. Thomas Brooks late Preacher of the Word at St. Margarets New-Fish street London in Quarto Liberty of Conscience upon its true and proper grounds asserted and vindicated c. To which is added the Second Part viz. Liberty of Conscience the Magistrates Interest By a Protestant a Lover of Truth and the Peace and Prosperity of the Nation in Quarto The Second Edition A Discourse of the Nature Power Deceit and Prevalency of the Remainders of Indwelling-Sin in Believers Together with the ways of its working and means of prevention By John Owen D. D. in Octavo Truth and Innocency Vindicated In a Survey of a Discourse concerning Ecclesiastical Polity and the Authority of the Civil Magistrate over the Consciences of Subjects in matters of Religion By Joh. Owen D.D. in octa Exercitations concerning the Name Original Nature use and continuance of a Sacred day of Rest wherein the Original of the Sabath from the foundation of the World the Morality of the fourth Commandment with the change of the Sabbath-day are enquired into Together with an Assertion of the Divine Institution of the Lords Day By John Owen D.D. in Octavo The Second Impression Evangelical Love Church-Peace and Unity By Jo. Owen D. D. The unreasonableness of Atheism made manifest in a Discourse to a Person of Honour By Sir Charles Wolsely Baronet Third Impression The Reasonableness of Scripture-Belief A Discourse giving some Account of those Rational Grounds upon which the Bible is received as the Word of God Written by Sir Charles Wolsely Baronet The Rehearsal Transpros'd or Animadversions upon a late Book intituled A Preface shewing what grounds there are of fears and jealousies of Popery The first Part By Andrew Marvel Esq. The Rehearsal Transpros'd the second Part. Occasioned by two Letters the first Printed by a nameless Authors intituled A Reproof c. the second a Letter left at a Friends House dated Nov. 3. 1673. subscribed J.G. and concluding with these words If thou darest to Print or Publish any Lye or Libel against Dr. Parker by the Eternal God I will cut thy Throat Answered by Andrew Marvel Theopolis or the City of God New Jerusalem in opposition to the City of the Nations Great Babylon By Henry D'anvers in Octavo A Guide for the Practical Gauger with a Compendium of Decimal Arithmetick shewing briefly the whole Art of Gauging of Brewers Tuns Coppers Backs c. Also the Mash or Oyld-Cask and Sybrant Hantz his Table of Area's of Segments of a Circle the Mensuration of all manner of Superficies By VVilliam Hunt Student in the Mathematicks in Octavo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Domus Mosaicae Clavis five Legis Sepimentum Authore Josepho Cooper Anglo in Octavo A Vindication of some Passages in a discourse concerning Communion with God from the Exceptions of VVilliam Sherlock Rector of St. George Buttelph Lane by John Owen D. D. in Octavo A Brief Instruction in the Worship of God and Discipline of the Churches of the New Testament by way of question and Answer with an Explication and Confirmation of those Answers By John Owen D. D. Anti-Sozzo five Sherlocismus Enervatus In Vindication of some Great Truths Opposed and Opposition to some Great Errors Maintained By Mr. William Sherlock A Brief Declaration and Vindication of the Doctrine of the Trinity By John Owen D. D. in 12. Eben-Ezer Or a Small Monument of great Mercy appearing in the Miraculous Deliverance of John-Carpenter From the Miserable Slavery of Algiers with the wonderful Means of their escape in a Boat of Canvas the great Distress and utmost Extremities which they endured at Sea for six days and Nights their safe Arrival at Mayork With several Matters of Remarque during their long Captivity and the following Providences of God which brought them safe to England By William Okeley in Octavo The Nature of Apostacie from the Profession of the Gospel and the punishment of Apostates declared from Heb. 6. ver 4 5 6. with an Inquiry into the Causes and Reasons of the Decay of the power of Religion in the World With Remedies and means of prevention in Octavo By John Owen D. D. Mortification of Sin in Believers 1. The Necessiâ—y 2. Nature and 3. Means of it ' With a resolution of sundry Cases of Conscience thereunto belonging By John Owen D. D. in Octavo The Practical D 〈…〉 y of the Papists Discovered to be Destructive of Câ—ristianity and Mens Souls Dutch and English Grammar Dutch and English Dictionary Since the first Eâ—ition of this Treatise that other also is published 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.26 2 Cor. 12.7 Isa. 43.24 2 King 5.18 Gen. 39.9 2 Cor. 5.14 2 Cor. 7.1 Heb. 1.11 Cant 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.8 Psal. 123.2 Psal. 130.6 Luk. 22.32 Isa. 40.28 29 30 31. Joh. 1.16 Mat. 28.18 Rom. 8.38 Mat. 11.28 Isa. 55.1 2 3. Revel 3.18 Communion with Christ chap. 7 8. Phil. 3.10 Col. 3.3 1 Pet. 1.18 1 Cor. 15.31 1 Pet. 1.16 1 Pet. 5.1 2. Col. 1.3
Jesus Christ 2 Pet. 2.20 But having got an acquaintance with the Doctrine of the Gospel and being weary of Duty for which they had no Principle they began to countenance themselves in manifold Neglects from the Doctrine of Grace Now when once this evil had laid hold of them they speedily tumbled into perdition 2. To others it hath an evil Influence on them on a twofold account 1. It hardens them by begetting in them a Perswasion that they are in as good Condition as the best Professors Whatever they see in them is so stained for want of this Mortification that it is of no value with them They have Zeal for Religion but it is accompanyed with want of forbearance and universal Righteousness They deny Prodigality but with worldliness They separate from the World but live wholly to Themselves taking no care to exercise loving Kindness in the Earth or they talk Spiritually and live Vainly mention Communion with God and are every way conformed to the World â—â—aâ—ting of Forgiveness of Sin and never Forgiving others And with such Considerations do poor Creatures harden their hearts in their Vnregeneracy 2. They deceive them in making them believe that if they can come up to their Condition it shall be well with them and so it growes an Easie thing to have the great Temptation of Repute in Religion to wrestle withall when they may go far beyond them as to what appears in them and yet come short of Eternal Life but of these things and all the Evils of unmortified walking afterwards CHAP. III. The second general Principle of the Means of Mortification proposed to Confirmation The Spirit the onely Author of this work Vanity of Popish Mortification discovered Many means of it used by them not appointed of God Those appointed by him abused The mistakes of others in this business The Spirit is promised Believers for this work Ezek. 11.19 Chap. 36.26 All that we receive from Christ is by the Spirit How the Spirit Mortifies sin Gal. 5.19 20 21 22 23. The several wayes of his Operations to this end proposed How his Work and our Duty THE next Principle relates to the great Sovereign Cause of the Mortification treated of which in the words layd for the Foundation of this Discourse is said to be the Spirit that is the Holy Ghost as was evinced He only is sufficient for this work All wayes and means without him are as a thing of nought and He is the great Efficient of it He works in us as he pleases 1. In vain do men seek other remedies they shall not be healed by them What several wayes have been prescribed for this to have sin mortified is known The greatest part of Popish Religion of that which looks most like Religion in their Profession consists in mistaken Wayes and Means of Mortification This is the pretence of their rough garments whereby they deceive Their Vows Orders Fastings Penances are all built on this ground they are all for the mortifying of Sin Their Preachings Sermons and Books of Devotion they look all this way Hence those who interpret the Locusts that came out of the bottomless pit Rev. 9.2 To be the Friers of the Romish Church who are said to torment men so that they should seek death and not find it vers 6. think that they did it by their stinging Sermons whereby they convinced them of Sin but being not able to discover the Remedy for the healing and Mortifying of it they kept them in perpetual Anguish and Terrour and such trouble in their Consciences that they desired to dye This I say is the substance and Glory of their Religion but what with their labouring to mortifie dead Creatures ignorant of the Nature and End of the work what with the Poyson they mixt with it in their perswasion of its Merit yea Supererogation as they style their unnecessary merit with a proud barbarous title their glory is their shame but of them and their Mortification more afterwards chap. 8. That the Wayes and Means to be used for the Mortification of sin invented by them are still insisted on and prescribed for the same end by some who should have more light and Knowledge of the Gospel is known Such Directions to this purpose have of late been given by some and are greedily catch'd at by others professing themselves Protestants as might have become Popish Devotionists three or four hundred years ago Such outside Endeavours such bodily Exercises such self-performances such meerly Legal Duties without the least mention of Christ or his Spirit are varnished over with swelling words of vanity for the onely Means and Expedients for the Mortification of sin as discover a deep rooted unacquaintedness with the power of God and Mystery of the Gospel The consideration hereof was one Motive to the publishing of this plain Discourse Now the Reasons why the Papists can never with all their Endeavours truely mortifie any one sin amongst others are 1. Because many of the Wayes and Means they use and insist upon for this End were never appointed of God for that purpose Now there is nothing in Religion that hath any Efficacy for compassing an End but it hath it from Gods Appointment of it to that purpose Such as these are their rough Garments their Vows Penances Disciplines their Course of Monastical Life and the like concerning all which God will say Who hath required these things at your hands and In vain do you worship me teaching for Doctrines the Traditions of men Of the same Nature are sundry self-vexations insisted on by others 2. Because those things that are appointed of God as Means are not used by them in their due Place and Order such as are Praying Fasting Watching Meditation and the like these have their use in the business in hand But whereas they are all to be looked on as streams they look on them as the fountain Whereas they effect and accomplish the End as Means onely subordinate to the Spirit and Faith they look on them to do it by virtue of the work wrought If they fast so much and pray so much and keep their hours and times the work is done As the Apostle sayes of some in another case they are alwayes learning never coming to the knowledge of the Truth so they are alwayes mortifying but never come to any sound Mortification In a a word they have sundry Means to mortifie the Natural man as to the Natural life here we lead none to mortifie Lust or Corruption This is the general mistake of men ignorant of the Gospel about this thing and it lyes at the bottom of very much of that Superstition and Will-worship that hath been brought into the world what horrible self-macerations were practised by some of the ancient Authors of Monastical Devotion what violence did they offer to Nature what extremity of sufferings did they put themselves upon search their wayes and Principles to the bottom and you will find that it had no other