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
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
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
the Mortification of any particular lust and Sin which Satan takes Advantage by to disquiet and weaken him comes next under Consideration Now there are some General Considerations to be premised concerning some Principles and Foundations of this work without which no man in the world be he never so much raised by Convictions and resolved for the Mortification of any Sin can attain thereunto General Rules and Principles without which no Sin will be ever mortified are these 1. Unless a Man be a Believer that is one that is truely ingrafted into Christ he can never mortifie any one Sin I do not say unless he know himself to be so but unless indeed he be so Mortification is the work of Believers Rom. 8.13 If ye through the Spirit c. Ye Believers to whom there is no condemnation vers 1. They alone are exhorted to it Col. 3.5 Mortifie therefore your members that are upon the earth Who should mortifie You who are risen with Christ vers 1. whose Life is hid with Christ in God vers 3. who shall appear with him in Glory vers 4. An unregenerate man may do something like it but the work it self so as it may be acceptable with God he can never perform You know what a Picture of it is drawn in some of the Philosophers Sencca Tuâ—ly Epictetus what affectionate Discourses they have of contempt of the World and Self of regulating and conquering all exorbitant Affections and Passions The Lives of most of them manifested that their Maxims differed as much from true Mortification as the Sun painted on a Sign-post from the Sun in the Firmament They had neither Light nor Heat Their own Lucian sufficiently manifests what they all were There is no Death of Sin without the Death of Christ. You know what Attempts there are made after it by the Papists in their Vows Penances and Satisfactions I dare say of Them I mean as many of them as act upon the Principles of their Church as they call it what Paul sâ—yes of Israel in point of Righteousness Rom. 9.31 32. They have followed after Mortification but they have not Attained to it Wherefore Because they seek it not by Faith but as it were by the works of the Law The same is the State and Condition of all amongst our selves who in Obedience to their Convictions and awakened Consciences do attempt a Relinquishment of Sin they follow after it but they do not Attain it It is true it is it will be required of every person whatever that hears the Law or Gospel preached that he mortifie Sin It is his Duty but it is not his immediate Duty It is his Duty to do it but to do it in Gods way If you require your Servant to pay so much Money for you in such a place but first to go and take it up in another it is his Duty to pay the Money appointed and you will blame him if he do it not yet it was not his immediate Duty he was first to take it up according to your direction So it is in this Case Sin is to be mortified but something is to be done in the first place to enable us thereunto I have proved that it is the Spirit alone that can mortifie Sin He is promised to doe it and all other means without him are empty and vain How shall he then mortifie Sin that hath not the Spirit A man may easier see without Eyes speak without a Tongue than truely Mortifie one Sin without the Spirit Now how is he attained It is the Spirit of Christ and as the Apostle sayes if we have not the Spirit of Christ we are none of his Rom. 8.9 So if we are Christs have an Interest in him we have the Spirit and so alone have power for Mortification This the Apostle discourses at large Rom. 8. v. 8. So then they that are in the flesh cannot please God It is the Inference and Conclusion he makes of his foregoing Discourse about our Natural state and Condition and the Enmity we have unto God and his Law therein If we are in the flesh if we have not the Spirit we cannot do any thing that should please God But what is our deliverance from this Condition vers 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Ye Believers that have the Spirit of Christ ye are not in the flesh There is no way of Deliverance from the State and Condition of being in the flesh but by the Spirit of Christ And what if this Spirit of Christ be in you why then you are mortified vers 10. the Body is dead because of Sin or unto it Mortification is carryed on the New Man is quickened to Righteousness This the Apostle proves vers 11. from the Vnion we have with Christ by the Spirit which will produce suitable Operations in us to what it wrought in him All attempts then for Mortification of any Lust without an Interest in Christ are vain Many men that are gaâ—led with and for Sin the arrowes of Christ for Conviction by the Preaching of the Word or some Affliction having been made sharp in their hearts do vigorously set themselves against this or that particular Lust wherewith their Consciences have been most disquieted or perplexed But poor Creatures they labour in the Fire and their work consumeth When the Spirit of Christ comes to this work he will be as Refiners Fire and as Fullers Sope and he will purge men as Gold and Silver Mal. 3.3 take away their dross and tin their filth and blood as Isa. 4.3 But men must be Gold and Silver in the bottom or else Refining will do them no good The Prophet gives us the sad issue of wicked mens utmost Attempts for Mortification by what Means soever that God affords them Jer. 6.29 30. The Bellowes are burnt and the Lead is consumed of the fire the Founder melteth in vain Reprobate Silver shall men call them because the Lord hath rejected them And what is the Reason hereof v. 28. they were Brass and Iron when they were put into the Furnace Men may refine Brass and Iron long enough before they will be good Silver I say then Mortification is not the present business of unregenerate men God calls them not to it as yet Conversion is their work The Conversion of the whole Soul not the Mortification of this or that particular Lust. You would laugh at a man that you should see setting up a great Fabrick and never take any care for a Foundation especially if you should see him so foolish as that having a thousand Experiences that what he built one day fell down another he would yet continue in the same course So it is with convinced Persons Though they plainly see that what ground they get against Sin oneâ—day â—day they lose another yet they will go on in the same Road still without enquiring where the destructive flaw in
VIII The Second general Rule proposed Without universal Sincerity for the mortifying of every Lust no Lust will be Mortified Partial Mortification alwayes from a corrupt Principle Perplexity of Temptation from a Lust oft-times a chastening for other Negligences THE Second Principle which to this purpose I shall propose is this Without Sincerity and Diligence in an Vniversality of Obedience there is no Mortification of any one perplexing Lust to be obtained The other was to the Person this to the thing it self I shall a little explain this Position A man finds any Lust to bring him into the Condition formerly described it is powerfull strong tumultuating leads captive vexes disquiets takes away peace He is not able to bear it wherefore he sets himself against it prayes against it groans under it sighs to be delivered but in the mean time perhaps in other Duties in constant Communion with God in Reading Prayer and Meditation in other wayes that are not of the same kind with the Lust wherewith he is troubled he is loose and negligent Let not that man think that ever he shall arrive to the Mortification of the Lust he is perplexed withall This is a Condition that not seldom befalls men in their Pilgrimage The Israelites under a sense of their Sin drew nigh to God with much diligence and earnestness with Fasting and Prayer Isa. 58. many Expressions are made of their Earnestness in the work v. 2. They seek me daily and delight to know my Wayes they ask of me the Ordinances of Justice they delight in approaching unto God But God rejects all their Fast iâ— a Remedy that will not heal them and the Reason given of it v. 5 6 7. is because they were particular in this Duty They attended diligently to that but in others were negligent and careless He that hath a running sore it is the Scripture Expression upon him arising from an ill habit of Body contracted by Intemperance and ill Dyet let him apply himself with what diligence and skill he can to the cure of his sore if he leave the general habit of his body under Distempers his labour and travail will be in vain So will his attempts be that shall endeavour to stop a bloody issue of Sin and filth in his Soul and is not equally carefull of his universal spiritual temperature and Constitution For 1. This kind of Endeavour for Mortification proceeds from a corrupt Principle Ground and Foundation so that it will never proceed to a good Issue The true and acceptable Principles of Mortification shall be afterward insisted on Hatred of Sin as Sin not only as galling or disquieting sence of the Love of Christ in the Cross lyes at the bottome of all true spiritual Mortification Now it is certain that that which I speak of proceeds from self-love Thou settest thy self with all diligence and earnestness to mortifie such a Lust or Sin what is the Reason of it It disquiets thee it hath taken away thy peace it fills thy heart with sorrow and trouble and fear thou hast no rest because of it Yea but Friend thou hast neglected Prayer or Reading thou hast been vain and loâ—se in thy Conversation in other things that have not been of the same nature with that lust wherewith thou art perplexed These are no less sins and evils than those under which thou groanest Jesus Christ bled for Them also Why dost thou not set thy self against them also If thou hatedst sin as Sin every evil way thou wouldst be no less watchfull against every thing that grieves and disquiets the Spirit of God than against that which grieves and disquiets thine own Soul It is evident that thou contendest against sin meerly because of thy own trouble by it Would thy Conscience be quiet under it thou would'st let it alone Did it not disquiet thee it should not be disquieted by thee Now canst thou think that God will set in with such hypocritical Endeavours that ever his Spirit will bear witness to the treachery and Falshood of thy Spirit Dost thou think he will ease thee of that which perplexeth Thee that thou mayst be at liberty to that which no less grieves Him No sayes God here is one if he could be rid of this Lust I should never hear of him more let him wrestle with this or he is lost Let not any man think to do his own work that will not do God's God's work consists in universal Obedience To be freed of the present perplexity is their own only Hence is that of the Apostle 2 Cor. 7.1 Cleanse your selves from all pollution of Flesh and Spirit perfecting holiness in the fear of the Lord. If we will do any thing we must do all things So then not onely an intense Opposition to this or that peculiar lust but it is an universal humble Frame and Temper of Heart with watchfulness over every Evil and for the performance of every Duty that is accepted 2. How know'st thou but that God hath suffered the Lust wherewith thou hast been perplexed to get strength in thee and power over thee to chasten thee for thy other Negligences and common Lukewarmness in walking before him at least to awaken thee to the consideration of thy wayes that thou mayst make a through work and change in thy course of walking with him The Rage and predominancy of a particular Lust is commonly the fruit and issue of a careless negligent course in general and that upon a double account 1 As its natural Effect if I may so say Lust as I shewed in general lyes in the Heart of every one even the best whilest he lives and think not that the Scripture speaks in vain that it is subtle cunning crafty that it seduces entices fights â—ebells Whilest a man keeps a diligent Watch over his Heart its Root and Fountain whilest above all keepings he keeps his Heart whence are the issues of Life and Death Lust withers and dyes in it But if through Negligence it makes an Eruption any particular way gets a passage to the Thoughts by the Affections and from them and by them perhaps breaks out into open sin in the Conversation the strength of it bears that way it hath found out and that way mainly it urgeth untill having got a passage it then vexes and disquiets and is not easily to be restrained Thus perhaps a man may be put to wrestle all his dayes in sorrow with that which by a strict universal Watch might easily have been prevented 2 As I said God often-times suffers it to chasten our other Negligences for as with Wicked men he gives them up to one Sin as the Judgement of another a greater for the punishment of a less or one that will hold them more firmly and securely for that which they might have possibly obtained a Deliverance from So even with his own he may he doth leave them sometimes to some vexatious distempers either to prevent or cure some other Evil So was the
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
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