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
and then indeed it doth good unto the Soul If thou haâ—â— had a wound upon thy Conscience which was attended with weakness and disquietness which now thou art freed of How cameâ—t thou so I looked to the Promises of pardon and healing and so found Peace Yea but perhaps thou hast made too much haste thou hast done it overly thou hast not fed upon the Promise so as to mix it with Faith to have got all the virtue of it diffused into thy Soul onely thou hast done it slightly thou wilt find thy wound ere it be long breaking out again and thou shalt know that thou art not cured 4 Whoever speaks peace to himself upon any one account and at the same time hath another Evil of no less importance lying upon his Spirit about which he hath had no dealing with God that man cryâ—s Peace when there is none A little to explain my Meaning A man hath neglected a Duty again and again perhaps when in all Righteousness it was due from him his Conscience is perplexed his Soul wounded he hath no quiet in his Bones by reason of his Sin he applyes himself for Healing and finds Peace Yet in the mean time perhaps worldliness or Pride or some other folly where with the Spirit of God is exceedingly grieved may lye in the bosom of that man and they neither disturb him nor he them Let not that man think that any of his Peace is from God Then shall it be well with men when they have an equal respect to all Gods Commandements God will justifie us from our sins but he will not justifie the least sin in us He is a God of purer eyes than to behold Iniquity 5 When men of themselves speak peace to their Consciences it is seldom that God speaks humiliation to their Souls Gods Peace is humbling Peace melting Peace as it was in the case of David Psal. 51.1 Never such deep humiliation as when Nathan brought him the tidings of his Pardon Q. But you will say When may we take the comfort of a Promise as our own in relation to some peculiar wound for the quieting the Heart A. 1. In general when God speaks it be it when it will sooner or later I told you before He may doe it in the very instant of the sin it self and that with such irresistable power that the Soul must needs receive his mind in it Sometimes he will make us wait longer but when he speaks be it sooner or later be it when we are sinning or repenting be the Condition of our Souls what they please if God speak he must be received There is not any thing that in our Communion with him the Lord is more troubled with us for if I may so say than our unbelieving Fears that keep us off from receiving that strong consolation which he is so willing to give to us But you will say We are where we were when God syeaks it we must receive it that is true but how shall we know when he speaks Ans. 1. I would we could all practically come up to this to receive peace when we are convinced that God speaks it and that it is our Duty to receive it But 2. There is if I may so say a secret instinct in Faith whereby it knowes the voice of Christ when He speaks indeed as the babe leaped in the womb when the blessed Virgin came to Elizabeth Faith leaps in the heart when Christ indeed draws nigh to it My sheep sayes Christ know my voyce Joh. 10.14 they know my voice they are used to the sound of it and they know when his lips are opened to them and are full of Grace The spouse was in a sad condition Cant. 5.2 asleep in security but yet as soon as Christ speaks she cryes it is the voice of my beloved that speaks She knew his voice and was so acquainted with communion with him that instantly she discovers him and so will you also if you exercise your selves to acquaintance communion with him you will easily discern between his voice and the voice of a stranger And take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you when he doth speak he speaks as never man spake He speaks with power and one way or other will make your hearts burn within you as He did to the Disciples Luk. 22. He doth it by putting in his hand at the hole of the door Cant. 5.4 his spirit into your hearts to seise on you He that hath his sences exercised to discerne good or evil being encreased in judgement and experience by a constant observation of the wayes of Christ's entercourse the manner of the operations of the spirit and the effects it usually produceth is the best judge for himself in this case 2. If the word of the Lord doth good to your souls He speaks it If it humble if it cleanse and be usefull for those ends for which promises are given viz. 1 To endear 2. cleanse 3. To Melt and bind to Obedience 4. To self-emptiness c. But this is not my business Nor shall I farther divert in the pursuit of this Direction without the observation of it Sin will have great Advantages towards the hardening of the Heart CHAP. XIV The general use of the foregoing Directions The great Direction for the accomplishment of the Work aymed at Act Faith on Christ The several Wayes whereby this may be done Consideration of the Fulness in Christ for Relief proposed Great Expectations from Christ Grounds of these Expectations His Mercifulness his Faithfulness Event of such Expectations On the part of Christ On the part of Believers Faith peculiarly to be acted on the Death of Christ Rom. 6.3 4 5 6. The Work of the Spirit in this whole business NOW the Considerations which I have hitherto insisted on are rather of things preparatory to the work aymed at than such as will effect it It is the hearts due preparation for the work it self without which it will not be accomplished that hitherto I have aymed at Directions for the work it self are very few I mean that are peculiar to it And they are these that follow First Set Faith at work on Christ for the killing of thy sin His blood is the great soveraigne remedy for sin-sick souls Live in this and thou wilt dye a Conqueror Yea thou wilt through the good providence of God live to see thy lust dead at thy feet But thou wilt say how shall Faith act its self on Christ for this end and purpose I say sundry wayes 1. By faith fill thy soul with a due consideration of that provision which is layed up in Jesus Christ for this end and purpose that all thy lusts this very lust wherewith thou art entangled may be mortified by Faith ponder on this that though thou art no way able in or by thy self to get the conquest over thy distemper though thou art even weary of contending and art utterly ready to faint Luke 16.17 yet that
the Corinthians reckons this as one eminent Grace that was then set on work vehement Desire 2 Cor. 7.11 And in this case of indwelling Sin and the power of it what Frame doth he express himself to be in Rom. 7.24 His heart breaks out with longings into a most passionate Expression of desire of deliverance Now if this be the frame of Saints upon the general consideration of indwelling Sin how is it to be heightened and increased when thereunto is added the perplexing Rage and Power of any particular Lust and Corruption Assure thy self unless thou longest for Deliverance thou shalt not have it This will make the Heart watchfull for all Opportunities of Advantage against its Enemy and ready to close with any Assistances that are afforded for its Destruction strong Desires are the very Life of that praying alwayes which is enjoyned us in all Conditions and in none is more necessary than in this they set Faith and Hope on work and are the Souls moving after the Lord. Get thy Heart then into a panting and breathing Frame long sigh cry out you know the Example of David I shall not need to insist on it The Fifth Directions is 5 ly Consider whether the Distemper with which thou art perplexed be not rooted in thy Nature and cherished fomented and heightned from thy Constitution A proneness to some Sins may doubtless lye in the Natural Temper and Disposition of men In this Case consider 1. This is not in the least an Extenuation of the Guilt of thy Sin Some with an open Profaneness will ascribe gross Enormities to their Temper and Disposition And whether others may not relieve themselves from the pressing Guilt of their Distempers by the same Consideration I know not It is from the Fâ—ll from the Original depravation of our Natures that the fomes and Nourishment of any Sin abides in our Natural Temper David reckons his being shapen in Iniquity and conception in Sin Psal. 51.5 as an Aggravation of his following Sin not a lessening or extenuation of it That thou art peculiarly inclined unto any sinfull Distemper is but a peculiar breaking out of Original Lust in thy Nature which should peculiarly abase and humble thee 2. That thou hast to fix upon on this account in reference to thy walking with God is that so great an Advantage is given to Sin as also to Satan by this thy Temper and Disposition that without extraordinary Watchfulness Care and Diligence they will assuredly prevail against thy Soul Thousands have been on this account hurryed headlong to Hell who otherwise at least might have gone at a more gentle less provoking less mischievous rate 3. For the Mortification of any Distemper so rooted in the Nature of a Man unto all other Wayes and Means already named or farther to be insisted on there is one expedient peculiarly suited This is that of the Apostle 1 Cor. 9.27 I keep under my Body and bring it into subjection The bringing of the very Body into subjection is an Ordinance of God tending to the Mortification of Sin This gives check unto the Natural Root of the Distemper and withers it by taking away its fatness of soil Perhaps because the Papists men ignorant of the Righteousness of Christ the Work of his Spirit and whole business in hand have layed the whole weight and stress of Mortification in voluntary Services and Penances leading to the subjection of the Body knowing indeed the true Nature neither of Sin nor Mortification it may on the other side be a Temptation to some to neglect some means of humiliation which by God himself are owned and appointed The bringing of the body into subjection in the case insisted on by cutting short the Natural Appetite by fasting watching and the like is doubtless acceptable to God so it be done with the ensuing limitations 1 That the outward weakening and impairing of the Body be not looked upon as a thing good in it self or that any Mortification doth consist therein which were again to bring us under carnal Ordinances but only as a Means for the End proposed the weakening of any Distemper in its Natural root and seat A man may have leanness of Body and Soul together 2 That the means whereby this is done namely by fasting and watching and the like be not looked on as things that in Themselves and by virtue of their Own Power can produce true Mortification of any Sin for if they would Sin might be mortified without any help of the Spirit in any unregenerate person in the world They are to be looked on onely as wayes whereby the Spirit may and sometimes doth put forth strength for the accomplishing of his own work especially in the Case mentioned Want of a right understanding and due Improvement of these and the like Considerations hath raised a Mortification among the Papists that may be better applyed to Horses and other Beasts of the Field than to Believers This is the summe of what hath been spoken when the distemper complained of seems to be rooted in Natural temper and constitution in applying our Souls to a participation of the Blood and Spirit of Christ an Endeavour is to be used to give check in the way of God to the natural Root of that Distemper Sixthly Consider what Occasions what Advantages thy Distemper hath taken to exert and put forth it self and watch against them all This is one part of that Duty which our blessed Saviour recommends to his Disciples under the name of watching Mark 13.37 I say unto you all Watch which in Luk. 21.34 is Take heed that your hearts be not overcharged Watch against all Eruptions of thy Corruptions I mean that Duty which David professed himself to be exercised unto I have saith he kept my self from mine Iniquity he watched all the wayes and workings of his Iniquity to prevent them to rise up against them This is that which we are called unto under the name of Considering our Wayes Consider what Wayes what Companyes what Opportunities what Studies what Businesses what Conditions have at any time given or do usually give advantages to thy Distempers and set thy self heedfully against them all Men will do this with respect unto their bodily infirmities and distempers The Seasons the Dyet the Ayre that have proved offensive shall be avoyded Are the the things of the Soul of less importance Know that he that dares to dâ—lly with Occasions of Sin will dare to Sin He that will venture upon Temptations unto Wickedness will venture upon Wickedness Hazael thought he should not be so wicked as the Prophet told him he would be To convince him the Prophet tells him no more but Thou shalt be King of Syria If he will venture on Temptations unto Cruelty he will be cruel Tell a man he shall commit such and such Sins he will startle at it If you can convince him that he will venture on such Occasions and Temptations of them he will have little ground left
himself for the receiving help from him they are in vain Now farther to engage thee to this Expectation 1. Consider his mercifulnesse tenderness and kindnesse as he is our great high Priest at the right hand of God Assuredly he pitties thee in thy distresse saith He as one Whom his Mother comforteth so will I comfort you Isaiah 66.15 He hath the tendernesse of a Mother to a sucking Child Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high Priest in things pertaining to God to make reconciliation for the sinnes of the People for in that himself hath suffered being tempted he is able to succour them that are tempted How is the ability of Christ upon the account of his suffering proposed to us in that he himself hath suffered being tempted he is able Did the sufferings and Temptations of Christ adde to his ability and power not doubtless considered absolutely and in its self But the Ability here mentioned is such as hath readinesse pronenesse willingness to put its self forth accompanying of it it is an Ability of will against all disswasions He is able having suffered and being tempted to break through all diswasions to the contrary to relieve poor tempted souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is able to help It is a metonymy of the Effect For he can now be moved to help having been so tempted So c. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly to the Throne of Grace that we may obtain Meâ—cy and find Grace to help in time of need The Exhortation of vers 16. is the same that I am upon namely that we would entertain Expectations of Relief from Christ which the Apostle there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace for seasonable help if ever sayes the Soul help were seasonable it would be so to me in my present Condition This is that which I long for Grace for seasonable help I am ready to dye to perish to be lost for ever Iniquity will prevail against me if help come not in sayes the Apostle Expect this Help this Relief this Grace from Christ yea but on what account that he layes down v. 15. and we may observe that the word v. 16. which we have translated to obtain is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may receive it suitable and seasonable help will come in I shall freely say this one thing of establishing the Soul by Faith in expectation of Relief from Jesus Christ on the account of his Mercifulness as our High-Priest will be more available to the ruine of thy Lust and Distemper and have a better and speedier issue than all the rigidest Means of self-maceration that ever any of the sons of men engaged themselves into Yea let me adde that never any Soul did or shall perish by the power of any lust sin or corruption who could raise his soul by Faith to an expectation of relief from Jesus Christ. 2. Consider his Faithfulness who hath promised which may raise thee up and confirm thee in this waiting in an Expectation of Relief He hath promised to relieve in such Cases and he will fulfill his word to the utmost God tells us that his Covenant with us is like the Ordinances of Heaven the Sun Moon and Stars which have their certain Courses Jerem. 31.36 Thence David said that he watched for Relief from God as one watcheth for the Morning a thing that will certainly come in its appointed season so will be thy Relief from Christ. It will come in its season as the dew and rain upon the parched Ground for Faithfull is he who hath promised Particular Promises to this purpose are innumerable with some of them that seem peculiarly to suit to his Condition let the Soul be alwayes furnished Now there are two eminent Advantages which alwayes attend this Expectation of succour from Jesus Christ. 1. It engages him to a full and speedy Assistance nothing doth more engage the Heart of a man to be usefull and helpfull to another than his Expectation of help from him if justly raised and countenanced by him who is to give the Relief Our Lord Jesus hath raised our Hearts by his kindness Care and Promises to this Expectation Certainly our rising up unto it must needs be a great Engagement upon him to assist us accordingly This the Psalmist gives us as an approved Maxim Thou Lord never forsakest them that put their trust in thee When the Heart is once won to rest in God to repose himself on him He will assuredly satisfie it He will never be as water that fails nor hath he said at any time to the seed of Jacob Seek ye my face in vain If Christ be chosen for the Foundation of our Supply he will not fail us 2. It engages the Heart to attend diligently to all wayes and Means whereby Christ is wont to communicate himself to the Soul and so takes in the real Assistance of all Graces and Ordinances whatever He that expects any thing from a man applyes himself to the wayes and Means whereby it may be obtained The Beggar that expects an Almes lyes at his door or in his way from whom he doth expect it The way whereby and the Means wherein Christ communicates himself is and are his Ordinances ordinarily He that expects any thing from him must attend upon him therein It is the expectation of Faith that sets the Heart on work 'T is not an idle groundless Hope that I speak of If now there be any Vigour Efficacy and Power in Prayer or Sacraments to this End of mortifying Sin a man will assuredly be interested in it all by this Expectation of Relief from Christ. On this account I reduce all particular actings by Prayer Meditation and the like to this Head and so shall not farther insist on them When they are grounded on this bottom and spring from this Root they are of singular use to this purpose and not else Now on this Direction for the Mortification of a prevailing Distemper you may have a thousand probatum est's Who hath walked with God under this Temptatâ—â—n and hath not found the use and success of it I dare leave the Soul under it without adding any more Only some particulars relating thereunto may be mentioned 1 Act Faith peculiarly upon the Death Blood and Cross of Christ that is on Christ as crucified and slain Mortification of Sin is peculiarly from the Death of Christ. It is one peculiar yea eminent End of the Death of Christ which shall assuredly be accomplished by it He died to destroy the works of the Devil whatever came upon our Natures by his first Temptation whatever receivâ—â— strength in our Persons by his daily suggestions Christ died to destroy it all He gave