even those iniquities which before he hath made use of as an argument of Justice It is strange to parallel and compare these two places Gen. 6. 5. with Gen. 8. 21. where the reason that God giveth of the destruction of the world is this because that every imagination of the thoughts of the heart of man is only eviâ— continually and yet chap. 8. 21. he giveth this as a ground why he would curse the world no more for mans sake because saith he the imagination of mans heart iâ— evil from his youth Now we told you at the last occasion we spoke on these words when we waâ— speaking upon the second thing of Mortification which was the extent of it thaâ— a Christian should not only mortifie original sin which is here called flesh buâ— likewayes he should mortifie his predominant idols which are here called affections and of these two we have spoken There is this likewise in the extent of Mortification that a Christian should mortifie the first motions and tentations unto sin which are here called lusts And for clearing what we shall speak upon this we conceive that the first motions of sin do comprehend these two first that a Christian should study to mortifie the first tentations he meets with unto acting or embracing of any particular lust And secondly that a Christian should study to avoid all appearances of evil by which he may be brought to the acting of that sin We shall not stand long to prove that it is the duty of a Christian to do the first it is clear not only from Iam. 4. 7. where we are commanded to resist the devil which comprehendeth even the resisting of the first motions of sin as likewayes from 1 Pet. 5. 9. Whom resist stedfast in the faith but likewayes it is clear from the practice of David Psal 56. 3. where when misbelief began to stir he put faith in exercise What time saith he I am afraid I will trust in thee And it is clear from the practice of Paul 2 Cor. 12. 7. where there was a messenger of Sathan given to buffer him he went and beseeched the Lord thrise Neither shall we stand to prove that it is the duty of a Christian to flee the appearances of evil It is clear not only from Deut. 12. 30. where it is said thou shalt not enquire how the Nations serve their gods ye may suppose there was no iniquity in this iniquity yet because it was the appearance of evil God did sorbid it as likewayes from Deut. 25. 13. 14. Thou shalt not have in thy bagg diverse weights a great and a small thou shalt not have in thine house diverse measures a great and a small it might be supposed that the having of these things when not used was not unlawful but the very having of them because it was an appearance of evil it was desired to be eshewed and that remarkable place Prov. 5. 8. Come not nigh the door of her house who is a whore and that in Deut. 12. 3. where the people are commanded even to forget the names of Idols And from Iude 21. to hate the garments spotted with the flesh and Deut. 16. 19 where it is forbidden for a judge to take a gift not that there is iniquity in this but because it is an appearance of evil lest he should pervert judgment it is forbidden Now that which first we shall speak to upon this that a Christian should flee the first motions and appearances of sin shall be this to propose some considerations unto you that may inforce this duty more The first consideration that we propose is this that iniquity when it is resisted in its first motions is most easily conquered and overcome when sin is killed in its birth it is killed with the greatest facility and easiness and certainly when we delay the mortifying of our lusts and resists not the devil it is no wonder that we are led captive by the hand of our iniquities It was an ancient saying worthy to be practised resist the beginning of evil for the remedy is ever more difficult in the close then in the beginning However we would give Christians these two directions for this consideration 1. After by the power of grace ye have overcome the first motions of sin do not give over your watch nor sit down in carnal confidence for he will again assail you even after you have overcome It is a remarkable word that is annexed to the close of Christs temptations Luk. 4. 13. where after Sathan was foiled most remarkably it is said he departed from him for a season he had a mind to return though he was overcome 2. We say this that most ordinarily the resisting of the motions of sin and overcoming of them if they be not improven with humility it is the fore-runner of some sad stroak from the hand of the Lord. There is this second consideration that we would propose for inviting of you to resist the first motions of sin and it is this a Christian that maketh conscience of this duty ordinarily he is blessed with most divine and precious enjoyments of Iesus Christ let a Christian try this by experience and when first sin doth assail them if they will make conscience to resist it the dew of heaven shall come down and ly upon their branch that their glory may be fresh in them and they shall be constrained to put up an Eben-ezer unto God and to cry forth hitherto hath the Lord helped us this is clear from Rom. 8. 13. If ye through the Spirit shall mortifie the deeds of the flesh ye shall live and clear likewise from Rev. 2. 17. Where to the man that is in the way of overcoming Christ will give him the hidden Manna And certainly we think if we may make allusion to these words that curse is accomplished in these dayes I will make the heavens brasse and the earth iron There are some upon whom it hath not rained these three years and six moneths but are become as the bottle in the smoak the marrow of whose bones is consumed There is this third consideration that we would propose and it is this that the resisting of the motions and first stirrings of corruption is the way to get the soul under a most divine impression of the sinfulnesse of sin when was it that the Apostle Paul cried forth O wretched man that I am was it not when there was a law in his minde wrestling against the law of his members When he was the greatest wrestler then did sin appear out of measure sinful unto him I confess that distinction which Papists do so much adore of venial and mortal sins I think Christians in their practice do make much use of Are ther not many sins which ye account venial and writeth this name upon their forehead this is a zoar a little thing and ye desire to be pardoned when ye bow your knee in the house of Rimmon if ye go
it is the mortifying Christian. I think that vain distinction which Papists have of mortal and venial sins Christians in their practice do much allow and commend there are some sins seems venial to them which to commit and exercise they take a latitude to themselves as may be clear in this a Christian will without much difficulty if he be not tender commit such things as are not consistent with the exercise of grace within him he needs no other toleration but this to have this made out to him that there is a consistency betwixt such a lust and the living and spiritual nature of grace within him but no doubt if we argued right we should be provoked to desist from sin even from the disadvantages that attend the pursuing after any lust Now that which we shall speak to next shall be this what disadvantages a Christian hath by an interruption of this spiritual warfare and not being much taken up in the exercise of Mortification If this question were proposed to many when they did last set some hours apart to mortifie their sins the most part should be put to a non-plus not knowing the last time when they were exercised in this precious warfare And I would only say this a Christian that can interrupt the work of Mortification for some weeks together may either suspect that grace is groaning within him with the groanings of a deadly wounded man or else that he is not at all begotten unto a lively hope there is no forloffe nor discharge in this warfare but we must fight till once the one foot be within that place of everlasting delight There is this second disadvantage that attendeth a Christian who interrupteth this warfare ordinarily such a one doth contract much hardnesse and impenitency of heart this was clear in the practice of David who when once he intermitted this war could write a letter to the killing of godly Uriah and no mention of smiting of heart This is certainly a constant attendant of one who is not mortifying himself he maketh his heart die as a stone within him the mortifying Christian keeps this holy Zeal within him he hateth the garments spotted with the flesh would ye read the original and rise of hardnesse of heart in these dayes amongst us It is this Christians are not much in the exercise of Mortification And I believe the Gospel hath been preached nigh six thousand years and it is much to be debated if ever misbelief and hardnesse of heart were so universal diseases among Christians as in these dayes we think to win to heaven by gueste which maketh us so little intend this blessed work There is this third disadvantage that a Christian meets with by the intermission of this warfare and it is this that ordinarily such a Christian hath his lusts most reigning and living within him Sin will gather more strength by the interruption of one dayes exercise of Mortification than ye can prevail over by wrestling with it many dayes This is that subtil dexterity of sin it can recruit it self in few hours with much ease and certainly if ye be not constant in this warfare it is like ye will not sing many songs of triumph over your lusts he must be constant in this fight who would be a triumpher in the fight how long is it since ye set up an Eben-ezer to God saying hitherto to hath be helped me and when did ye set up trophies and monuments of your victory We think the Christians of this age leave sewest and least trophies of their victory in the way to heaven as ever any that went before them There is this fourth disadvantage which a Christian hath by the intermission of this warfare and it is this that ordinarily such a Christian liveth without sight of return and overcoming at the last A Christian who interrupteth this exercise of mortification fighteth as we speak with a doubtful war not having determined whether the fight shall be in his favour or not there is somewhat of this pointed out in the 1 Tim. 4. 8. where Paul fighting in an agony as the word importeth perswadeth himself that he shall have that crown of righteousnesse which is the sutable reward of a conquering Christian and believe me I know not what shall afford a Christian more Christian peace and consolation than this to believe that be shall put all enemies under his feet and make them his footstool There is this fifth disadvantage that a Christian interrupting the exercise of mortification hath and it is this that ordinarily such a one when he is passing thorow the first and second gates of death and when he is to render up an account of his stewardship hath least perswasion of his interest in God Would ye know the reason why Christians die with so little faith of evidence it is this they have not been much in the exercise of Mortification certainly the conviction of short-coming in this duty and the apprehension of eternity and of approaching judgement are two sweet companions together I think next to Justification and Faith in Iesus Christ which is the hinge of all our consolation a Christian hath most peace in the work of Mortification in the day when he shall be standing upon that utmost line betwixt time and eternity O! what consolation had old Paul when he spake these words when he was ready to be dissolved I have fought the good fight of faith I doubt much if ever Paul sang a song of praise upon a higher key than when he sung that song 2 Tim. 4. 8. I have fought the good fight of faith Pauls heart was half transported when he did reflect upon this that all his lusts were dying and killed at his feet And there is this last disadvantage that attends a Christian who interrupts this warfare that ordinarily such a one is much blasted of God in the exercise of other graces yea more he is blasted in the exercise of gifts these two losses will attend a Christian who interrupts this warfare and certainly if a Christian be blasted in grace and be not blasted in gifts it is one of the sorest stroaks that can befall him for ordinarily it is a pillow sewed under out arm-holls which maketh us pursue sin without fear this is secretly hinted at Eccles. 2. 9. where that which made Solomon rove after his Idols was this Also my wisdom remained with me he was as wise a man now as he was before And certainly when gifts are vigorous and graces not they may sit down and lament over themselves seven nights and seven dayes Now we shall shut up our discourse at this time we shall only speak a little to this what may be spoken for consolation to those who are somewhat serious in accomplishing this warfare and yet have not sensible advantage nor successe over their lusts who have been toiling all night and yet have catched nothing And we conceive that God doth ordinarily propose to a tender
and tribulations in our spiritual warfare we must enter there It is much indeed for a Christian to die a victor after warre though not a triumpher that must come after death and the trophies and rewards of our victory shall then be fully given to us when our feet shall stand within the gates of the new Ierusalem and when we shall receive these two glorious and everlasting badges of our victory a crown set upon our head having this written upon it It endureth for ever A motto which could never be engraven upon any Crown here below and a Palm put in our hands and then indeed shall we sing as those that divide the spoil when we have led captivity captive and fitten down upon a Throne which is established for ever And we conceive much divine reflection and holy contemplation upon that precious recompence of reward and that high and unconceivable pitch of dignity unto which belivers and overcomers are to be advanced would make us with much cheerfulness and alacrity undergo this spiritual warfare And yet all our triumphing is not suspended till our war be ended believe me there is more real joy in the victory and vanquishing of one lust yea more divine satisfaction in a serious pursute and contending with them though with very small successe to our apprehension than in the actuall enjoyment and fruition of all thy lusts Thou may hide sin under thy tongue and have it pleasant to thy taste yet at last it shall be as the gall of asps and the poison of dragons O! put on so much holy generosity and spiritual ambition that though Satan should offer unto thee all the Kingdoms of the world that thou may fall down and worship him thou mayest cry forth in holy zeal and indignation Get the hehind me Sathan O! that deceitfull oratory and malitious guile wherewith he ensnareth immortal souls and brings them into subjection O! but the depths of Satan are subtile and great And he is a man of understanding that can draw them out and not be ignorant of his devices and except we be helped by the candle of the Lord that discovereth the inward parts of the belly to know these mysterious subtilties of him whose name is A deceiver they will remain still riddles and mysteries to us But since we are compassed about with this body of death and there is a law in our members rebelling against the law of our minde we should be much in groaning for the day of our redemption when the lawfull captive may be delivered and the prey taken from the mighty and that blessed decree may come forth O prisoners of hope go forth and shew your selves We are afraid that the Christians of this generation have proclaimed a cessation of armes and have concluded a treaty of peace with their lusts and a league not only offensive but shall I adde this even defensive not only that we shall offend our lusts but shall defend them and if once we have sealed this treaty and agreement with our Idols what can they require more at our hands We conceive we may sadly allude unto that word that there is not one amongst fourty thousand in Israel with whom there is a spear and sheild seen in contending in this holy warfare O! can such a delusion as this overtake you that ye can be an overcomer without fighting is your strength greater then those that have gone before you that you think you can accomplish this war in one day and pursue your enemies till ye overtake and consume them O! when shall that day be when we shall be groaning forth dayly this mournfull dittay O wretched man that I am who shall deliver me from this body of death In the words we conceive first there is a sweet and pleasant emphasis in that word me speaking so much that if infinite power and grace were capable of any limitation and there could be any bounds fixed to it Paul did conceive he was the bounds and limits of infinite power and grace if there were an impossibility for grace to save any sinner it should be impossible for grace to have saved him who was the chiefest of sinners and lesse then the least of all Saints And if each Christian did look upon himself as the greatest debter to the Justice of God his debt to the infinite grace of God should appear more singular Secondly we may perceive that a Christians happinesse doth consist in a sweet exchange of dominion and governments Once sin doth reign in his mortal body and he is under the dominion of his lusts but then grace doth step in and exauctorats and dethrones the former King and doth reign in the temple of our heart This is clear Rom. 5. last and that is a remarkable word which is there that grace may reign the word in the original doth signifie so much that grace may play the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this fulnesse of graces dominion is that the Apostle would be at here And certainly there is no repentance of this exchange of Masters There is much noise and rumour of complaints amongst people in these dayes of the exchange of governments from one species of government to another we shall leave these debates unto men who desire to exercise their spirits about them but sure we are of this that those who are given up to this change shall have it passe as most legitimat and lawfull by the divine approbation both of angels and of the souls of just men now made perfect Thirdly the way that Paul taketh here to propose his complaint under the strong prevalency of the body of death by way of question who shall deliver me doth not import any hesitation about his perswasion of certainty that he at last should sing a song of triumph over his lusts but only that it would be among the richest and the most singular monuments and trophies of the victorie of Christ to save him Paul did no doubt conceive that amongst all the royall monuments of Christs conquest that should be as it were hanged about the walls of that higher and glorious palace Paul should be put in the highest place as having least merit to bring him there if there could be any merit at all and most love and grace Now to come more particulary to the words after Paul hath most divinely set forth that woful opposition and contradiction that was betwixt the unrenewed part and the renewed and what strong dominion sin had over him he doth in these words breath out a sweet desire to be delivered not only from his actual corruption but from his original guilt which here he calleth the body of this death not only because corruption is a thing which may be easily discerned and known to us it being so to speak a thing which may fall under the object of our sight being no spirit but a body but also because of these great multitudes of corruptions that flow from that root
thing then the most part of us do imagine it to be And we confesse it is a difficulty even to attain that length of endeavour in mortification which the natural man by these things which we have spoken may attain to But for the difference betwixt their debates the first is this that a natural and unregenerat man doth mainly wrestle against these sins that are outward and more grosse and not so much against those sins that are inward and falls not under the eye of man we do not deny but a natural man may wrestle against vain thoughts and have some small opposition against the stirring of corruption within his own bosome but we conceive that there are these two secret sins which a natural man is not at all taken up in wrestling against at least very little viz. his original corruption and his unbelief whereas one that is really godly is much taken up in bearing down these Paul is here taken up in wrestling against his original sin and David Ps. 51. 5. compared with ver 2. and 7. is likewise taken up in wrestling against it and that good man that is recorded in the Gospel who cryed forth Lord I believe help my unbelief was much taken up in wrestling against his unbelief and David Ps. 77. from the beginning to the I0 verse and forward and certainly one that never was taken up in wrestling against these two at least in some small measure and degree he may hesitate much whether or not he was ever seriously engaged in this holy warfare O! but if many that passe under the notion of Professors were posed when they did enter into the lists with original corruption there are many who without breach of truth might say they never knew what it was to contend against it And this certainly speaks forth much of our ignorance of original guilt And believe me there is more difformity unto the Image of God in original sin then in a thousand actual outbreakings And it is but in vain for a Christian to attempt the mortification and cutting off of branches till once he study to pluck up the root which doth bear wormwood and gall A second difference is this a natural man wrestleth against his corruptions rather because they bring him under the stroak of the justice of God than because they are contrary to the holinesse of God Hence is it that the most part of a natural mans wrestling is when he is under affliction somewhat of which is pointed out Ps. 78. 34 35. Now this difference is clear in Ioseph and Paul who made the holinesse of God the great topicks and common place whence they did produce all their arguments for contradicting sin as Paul in this Chapter and Ioseph in that precious sentence Shall I do this and sin against God but Cain who was a man cut off from the right hand of the Lord had another principle of contradicting and wrestling against his lusts My punishment is greater then I can bear Gen. 4. 13. And hence is it that a natural man doth never oppose sin as it is a cause to interrupt fellowship and communion with God or from that divine principle of Christs love constraining him O! but the principle of a natural man wrestling against corruption be selfish and low and if there were not a hell and a place of torment natural men would take a latitude to themselves not to mortifie sin But sure it argues a divine and heroick spirit and most suteable to them who have Christ in them their hope of glory that though there were neither any regard or remuneration of their obedience neither any punishment of their disobedience yet simple desire to please God and not to profane his holinsse which he loveth doth tye them to obedience I may confidently say that these who never knew what it was to have that threefold cord and that precious triple chain binding them to obedience and inducing them to mortifie their lusts to wit the holinesse of God the fear to interrupt communion and fellowship with him and the love of Christ they may question whether or not ever they were seriously engaged in this holy warfare But withall we do not deny but the fear of punishment is likewise a most divine principle of mortification in its own place but except there be somewhat higher it is not to build upon The third difference is this that a natural man studieth more to restrain sin then to mortifie it for he is a man that resteth satisfied with the restraint of the actings of sin though there be no mortification of that vicious inclination which is in the man this is clear in Haman Esth. 3. 5. in Saul 1 Sam 24. 16 17. and following verses compared with 1 Sam. 26. 2. and in the Scribes and Pharisees Matth. 23. 25. But the mortification that the Gospel requireth quireth is of a higher nature Gal. 5. 24. where we are commanded to crucifie the flesh with the affections and lusts not only to restrain the acts but to mortifie the habits we confesse it is a difficulty to determine the difference betwixt the restraint of sin and mortifying of sin and this maketh it the more difficult that sins which are really mortified sometimes a Christian may be overtaken to commit which I conceive seldome or never holds of sins that are more gross but holds oft-times of sins that are of a lower nature and degree Yet these things may a little point forth the difference first a Christian who hath sin mortified is filled with much divine joy and satisfaction in the mortifying of it which we conceive partly doth proceed from this that a Christian when he is honoured to mortifie a lust he ordinarily then receives the intimation of his peace and interest in God in a more lively and spiritual way And secondly because at that time also he doth receive much precious and sweet communion with God his soul then is in life somewhat of this is pointed out to us Rom. 8. 13. and Rom. 7. 24. compared with vers 25. Thirdly the difference may be known by this that when a man hath been much in the exercise of fasting and prayer for the mortifying of such a lust and idol and hath not attained to this with great facility there is great appearance that upon the desisting of tentation and the actings of his spirit to commit such a thing such a lust is mortified and not restrained only there is somewhat of this pointed forth Matth. 17. 20 21. where it is said that power of casting out of devils goeth not forth but by fasting and prayer We conceive the place is principally to be understood concerning the faith of miracles though by proportion and analogy it may hold of sanctifying faith O! our lusts in these dayes do rather go out then are cast out they rather die to us then we to them Fourthly the frame of spirit which we have after mortifying of a lust may let us see
whether it be a real work or only some restraint for a time a man that doth attain such a length as really to mortifie and crucifie any lust is much taken up in the exercise of praise Rom. 7. 25. 1 Cor. 15. 55 56 57. he is under conviction of his duty to blesse the Lord though he is also convinced of an impossibility of blessing him as he ought to be but we think when lusts are restrained only and not mortified the man is not so much taken up in the exercise of praise O! what heavenly Elogies and Songs of praise have the Saints penned unto the unsearchable and omnipotent grace of Christ when they have been enabled to overcome and crucifie a lust Their souls have been enditing a good matter concerning the praises of the King their tongue hath been as the pen of a ready writer And this may lastly point out the difference Sins that are mortified do not for the most part presently recur so as to obtain victory over the Christian we confesse Sathan to weaken our confidence may assault us with tentations to commit that iniquity that so we may be brought to call in question our real and spiritual victory over it but if lusts be only restrained it cannot be long away form obtaining victory this is clear from Esth. 4 10. compared with the following verses as likewise from 1 Sam. 24. 16 17. c. compared with 1 Sam. 26 2. The fourth difference a natural man is not constant in his wrestling against his corruptions but takes it by fits and starts either when he is under affliction or some other sad occurrence that doth befall him or through some sharp and sudden conviction of a commonly enlightened conscience but he that is really taken up in this spiritual warfare hath a constancy in maintaining of it at least in his endeavours this is clear from Act. 24. 16. and Col. 3. 5. and indeed that wofull inconstancy that we have in this spiritual warfare doth evidence our little real engagment in the work Are there not many here who can interrupt the warfare many weeks and yet not be much under either the discovery of their losse or under any impression of sorrow because of it Sure if this were believed that there may be more lost in one day than can be gained in many we would endeavour to be more constant O! but grace is a tender thing and we ought to keep it as the apple of our eye Alace there are but too many who slacken their endeavour against sin and will ly idle many dayes and yet are ready to think that when they please they can shake themselves of their lusts as at other times but to these we shall only say this beware lest that dispensation once meet you that when ye shall begin to shake your selves of your lusts and of your bands your strength shall be gone from you and then your enemies shall lead you captive and put out your two eyes O! but some times our corruptions get such advantage over us that we may say Vidio meliora proboque deteriora sequor The fifth difference they go not about this warfare from a right principle which the Christian doth the one wrestles in their own strength but the other resting upon the strength of Iehovah that everlasting strength this is pointed at Rom. 8. 13. there is a command that a wrestling Christian studies alwayes to obey a Christian uses much that precious divinity of David 1 Sam. 17. 45 46. when they go to war And alace there are many that are living under the apprehension of this warfare who in the day of their accompts we fear shall be found never really to have entered in the lists with principalities and powers and spiritual wickednesse And it is no wonder that many of us be foiled by the hand of our iniquities we not having sitten down first when we engaged to consult whether we with our ten thousand were able to meet him that came against us with his twenty thousand we engaged without the apprehension of difficulty and so no wonder we be overcome without much difficulty Now examine your selves by these whether indeed you be engaged in this spiritual warfare Now that which secondly we shall speak to shall be to those advantages that a Christian may have by being continually taken up in this spiritual warfare The first advantage is this it is an excellent way to obtain victory over these lusts and Idols wherewith we are beset we conceive it is no wonder that this be the great and general complaint of Christians in these dayes that they are led captive by the hand of their iniquities and that the voice and noise of the spoiler is so much heard with them because they are not taken up in a constant debating and contending with sin there is somewhat of this pointed out to us Rev. 3. 5. where though that promise be principally understood of the reward of an overcomer when he shall be above that he shall be clothed in white yet we think it may include this that a man that is in the way and constant exercise of overcoming shall attain to much divine conformity with God and much divine difformity with the world and to those who are much discouraged with their little successe and apparent victory in this warre notwithstanding of their constancy in debate with their lusts we shall only speak that for their comfort by way of allusion which is Dan. 7. 12. Their dominion shall be taken from them but their lives be prolonged for a season and time the dominion of your lusts shall be taken away though their lives may be prolonged for your exercise and dependence on him for a short time and season ye may have tribulation in this spiritual warfare ten dayes but be convinced of this that the day is coming when ye shall sit down upon a Throne after ye have overcome as Christ also did sit down after he had overcome once ve shall stand and defend the field when all your lusts shall flee as chaff before the wind albeit oftimes our discouragement speaks that word which Saul spake to David 1 Sam. 17. 33. when we are to wrestle with the devil thou art not able to go against this Philistine to fight with him for thou art but a youth and he a man of warre from his youth yet a Christian ought to answer through God I shall do valiantly Secondly it is the way to attain much divine consolation as is clear Rev. 2 17. To him that overcometh will I give to eat the hidden Manna which is as we conceive in part he shall have of the consolations of the holy Ghost though it be principally understood of Iesus Christ. O! what a divine contentment and unspeakable solace of mind doth a Christian attain by intertaining a constant enimity against his lusts I am perswaded that that which doth interrupt a Christains peace much is the interruption of that
fixed to it We shall for more clear speaking to this first speak a little unto this what is original sin and we conceive that it stands in these original sin is the imputation of that transgression of Adam unto us for he being a common and representative person we fell in his falling and did stand in his standing but likewayes original sin doth comprehend this want of original righteousnesse man not being created after that noble pattern and divine Idea the Image of God man now carrieth but the image of God in his wisdom and in his omnipotency but while he was in his primitive estate he did carry an impression of the holinesse of God as likewayes original sin doth comprehend this a proneness to the committing of all evil as also an ineptitude and unfitnesse for the doing of any good and this is that which we are all by nature The first part of original sin is clear from Rom. 5. 12. and 14. verses And the rest may be gathered from many places of Scripture but is comprehended in that one word Eph. 2. 1. We were dead in sins and trespasses one can no more move in the acting of any spiritual good than if he were one altogether without life We shall secondly speak a little to those advantages that a Christian may have by being convinced of original sin Iâ— is most certain that a Christian is lesse convinced of original corruption than he is of any actual transgression almost that doth befal him and as we were speaking the reason of it doth proceed partly from this that a Christian taketh not up the sinfulness of original sin though it be a sin having more in it than is in twenty yea an hundred actual transgressions or else it proceedeth from this that Christians are not convinced what influence original sin hath upon all the outward actings of iniquity it is that fruitful womb that doth alwayes bear twins and is never barren it is that root that doth dayly bring forth wormwood and gall or else it doth proceed from this that we think that original sin is not our own and that we are not so guilty as if indeed we had eaten this cursed Apple But as to the advantages of being convinced of original corruption we conceive that there is this first advantage That it is impossible for any to have high thoughts of Iesus Christs love and of the offer of mercy except he be convinced of original sin Would ye know the reason why Christ hath so small an esteem among you it is because of this ye are not convinced of your original corruption this is somewhat pointed at Rom. 5 6 7 8. verses where the Apostle heighteneth the love of Christ in dying for us he pitches upon this to commend it our original corruption that we were sinners and without strength O! what a mystery is the condescending grace of Christ unto a sinner believing original corruption it is as it were the foundation upon which all our esteem doth arise and spring there is somewhat of this likewayes pointed at Rom. 7. 24 compared with vers 25. where Paul beginning to commend free grace his song doth arise to the highest key because he hath been convinced of this body of death that dwelleth within him I would only say this if you would learn this divine lesson of putting a high accompt upon Christ study original corruption much There is this second advantage that a Christian hath from the conviction of it and it is this it doth exceedingly commend the omnipotency of his grace in mortifying corruption when ye are convinced of this sin when was it that Paul had the highest accompt of the omnipotency of the grace of Christ was it not when he was forced to cry forth O! wretched man that I am who shall deliver me from this body of death And this is certainly pointed at Eph. 2. 1. where the quickening vertue of grace is commended from this the object upon which it is exercised ye that were dead in in sins and trespasses There is this third advantage that floweth from conviction of original sin and it is this It is a compendious way to keep the Christian under the exercise of humility under the highest attainments of Mortification or under the highest attainments of communion and fellowship with God Would ye know the reason why we are so easily puffed up under some small successe or some small familiarity with Christ It is want of reflect thoughts upon original corruption that is within us Therefore I would prescribe this to Christians under their highest advancement by grace to sit down and seriously reflect upon that which they are by nature that their father is an Amorite and their Mother an Hittite and the rock from whence they are hewn may preach humility to them this is clear Rom. 7. 24. where Paul under the conviction of original sin calleth himself a wretched man and is clear also from the 9. vers of that Chapter where when once original sin is discovered he died in his own apprehensions if we were in the apprehension of this more the wind of the wildernesse would not bind us up in her wings till our substance were dissolved There is a fourth advantage a Christian hath from the conviction of original corruption and it is this it keepeth the Christian under the deepest impression of the sinfulnesse of sin I confesse that is one of the greatest mysteries of Christianity to have our soul constantly under the impression of the sinfulness of sin which we conceive is impossible to be attained without solid conviction of original corruption this is somewhat hinted at Rom. 7. 13. when Paul once by the Commandment having original sin discovered sin became unto him exceeding sinful and the reason why original sin discovered hath such influence upon this is because ordinarily we conceive that the actings of sin do not proceed from our selves but from that deceiver of the brethren which Iames doth abundantly refute for when a man is tempted he is entised by his lusts There is this fifth advantage that a Christian hath by being convinced of original sin It is an excellent way to keep the Christian under a most watchful and fearing frame such language would not been heard out of a Hazaels mouth Am I a dog to commit this if he had been convinced of original sin but because he was a stranger to this his presumption led him above that which was indeed within him therefore when one is convinced of their proneness to act iniquity of their want of that conformity with God they remember to stand upon their watch-tower lest they be ensnared this is most clearly pointed at I Cor. 9. last where Paul is put to this exercise I bear down my body and bring it into subjection and the reason is subjoyned because he was possessed with a holy jealousie of himself and entertained a divine suspicion which was consistent with the acting of hope I know
nothing to make a Christian watch over his own heart so much as this to see that spawn of iniquity which is within him to behold that fruitful mother of iniquity which never was declared barren and never shall be till sin shall be no more within his own There is this fixth advantage a Christian hath by being convinced of original corruption It is that which will keep the soul under the highest estimation of Christ and will make the grace of love to burn most vigorously within a Christian O! but when one shall reflect upon these two the spotlesse holinesse of Christ that absolute purity of that precious Lamb and shall again descend to reflect upon these mysteries of iniquitiy which are within himself it is no wonder that sometimes he be put to use Peters divinity to cry forth Depart from me for I am a sinful man but when he improveth the sight most fully his case is to have his soul transported and as it were in a holy extasie of love toward that precious and matchless One And there is this last advantage that a a Christian hath by being convinced of original sin It is that which putteth a Christian to a holy diffidence in his own strength and maketh him to be much in the employment of the strength of him whose name is Iehovah What is the reason that Christians commit a breach of that first Command so much trusting to their own strength and not making mention of his righteousnesse and laying hold upon his strength even upon his only It is this because we do not dwell under the constant impression of original corruption We conceive it is as great a mystery to mens judgement as it is a mystery to their practice to mortifie it What made Paul so much to cry forth Rom. 7. 18. to disclaim his own ability and ver 23. was it not the conviction of original sin which was within him Now that which we shall secondly speak unto shall be this to presse a little upon you the necessity of the mortification of original sin and we conceive these things point out its necessity first this That all mortification is in vain and as the beating of the air untill once original corruption be mortified What is all your mortification without this it is as it were the lopping off of the branches while the root doth remain intire it is a damning up of the streams while the fountain is still running and no doubt that mortification will easily grow vain you must once mortifie this which is the mother of sin And we would only say this by the way that under correction we conceive that original sin is not nor cannot well be mortified in the body but only is to be mortified in the members that is we must study to mortifie such a part of original sin to mortifie some living lusts which are within us and to be groaning under the rest for we conceive it is hard to take up the whole body of original sin and to make that the subject of mortification or to lament over it There is this secondly which speaks forth the necessity of Mortification of original sin it is that which is an undeniable evidence of a Christian to be taken up in the mortifying of this sin for we conceive it to be impossible for a hypocrite to attain to such a length as to study the real mortification of original corruption It was the practice of these two holy men the Apostle Paul Rom. 7. 24. and of David Psal. 51. 5. where they sit down to lament over the iniquity which was within them And the reason why the mortification of original sin is an undenyable character and evidence of a Christian is not only from this that one that setteth about the mortification of original sin is a Christian that hath most distinct discoveries of himself as likewayes some discoveries of the holinesse and spotlesnesse of God It is hard to be convinced of original sin by the light of nature if at all for to us it is a question if he can be which the Apostle seemeth to intimate Rom. 7. 7. Saying I had not known lust except the Lord had said Thou shalt not covet There is this thirdly which speaks forth the necessity of the mortification of original corruption that all the duties that proceed from a Christian are exceeding defiled and polluted except he endeavour the mortification of this sin for this was a paradox to the Apostle Iames chap. 3. 11. That a fountain at one place shall send forth bitter water and sweet and till the fountain of corruption be removed it is probably to be conceived that all the actings of duty by us shall be exceedingly polluted O! but when original sin lyes without the stroak of a Christians mortification his duties will not ascend with acceptance upon his Altar And there is this fourthly which pleads the necessity of the Mortification of original sin that it is that sin which doth exceedingly war against the grace of God in a Christian would you know why grace is in such a languishing estate it is because of the power of original sin We conceive this that the opposition of original sin to the advancement of grace is more invisible and the opposition of actual corruption unto the actings of grace is more visible and obvious but certainly that which doth intangle a Christian in his walk and maketh him not to ascend as pillars of smoak from this present wildernesse is that original sin this is clear from Rom. 7. 23. and Gal. 5. 17. Where the spirit warreth against the flesh and the flesh against the spirit and these two are contrary one to another Now that which thirdly we shall speak upon the mortification of original sin shall be this what is the way how a Christian may be convinced and brought unto the spiritual impression of original sin And certainly we conceive that if a Christian shall exercise himself in these three he may attain to some spiritual convictions of this sin First let him be much in the exercise of self-examination and when he shall reflect upon himself he will behold the invisible motions of iniquity unto every sin that hath been named among the Gentiles who is so great a stranger unto his own heart but if he will reflect upon it may sometimes see the stirrings of unknown almost corruptions which speaketh that aloud to the Christian that there is a fountain and spring within him that would send forth such bitter waters except they were graciously restrained There is this secondly by which a Christian may be brought to the conviction of original sin and it is to be much in the exercise of the study of the spirituality of the law which was the way that Paul attained to the conviction of original sin Rom. 7. It is that compendious cut by which one may behold that holinesse of God who imposeth a command not only to desist from the actings
lastly which may evidence it and it is when one can upon suitable and convenient occasions of acting such a predominant sin have their lust set on fire and endeavour to act it they may question the reality of their Mortification I know the great bond which restraineth many from the acting of their predominant lust is not the apprehension of the holiness of God but the want of secrecy O! but if we had secrecy we would not mourn much for these sins which we commit in secret neither would we be much in desisting from the acting of these things unto which our lust doth lead us It was certainly a commendable practice of one who being tempted unto the sin of uncleanness did condescend to satisfie the desire of one that did pursue her upon this condition that he would bring her unto a place where nothing should behold her which he attempting to do and bringing her to the most retired imaginable place she then most piously uttered forth these words doth not God behold us which words had influence upon him to whom they were spoken that he desisted from further prosecuting such woful and carnal designs O! but the apprehension of the omniscience of God would keep us much to the crucifying of our most predominant lust We shall shut up our discourse at this time only we shall say a little unto those who are guilty of that predominant lust of Covetousness which we conceive is not only a predominant lust but an universal lust Sin is an universal King over the most absolute Monarch and over every one that sits upon the dung-hill And we conceive that covetousness is one of Sins greatest Princes acting under this absolute Monarch and having manyest subjects And we would only propose these things by which you may be helped to mortifie such a lust and idol O! meditate much upon the disadvantages attending this idol of covetousness we conceive the disadvantages thereof are clearly pointed forth 1 Tim 6. 9. 10 where the Apostle Paul enumerateth four disadvantages of that sin of covetousnesse 1. That it is that which maketh people erre from the faith 2. It drowneth them in destruction and perdition 3. It is the root of all evil And lastly It pierceth them through with many sorrowes And for those whose god is the world we would only propose this consideration to them which we conceive hath most influence upon such be perswaded of this that covetousnesse will abbreviat and shorten your life as is clear Iam. 5. 3. where this is one property of this idol of covetousness that it shall eat up your flesh as it were fire It is not an unsensible cutting short of your life but most sensibly it will abbreviat and bring you in the midst of your dayes to your long and everlasting home And there is this disadvantage of it also that covetousness is that sin which doth most directly commit a breach of the first command Thou shalt have no other gods before me as is clear Col. 3. 5. where this sin of covetousnesse is called Idolatry and covetousness which is Idolatry And certainly what are those things that you pursue after but white and yellow dust and glistering clay the excellency of which we conceive doth consist as much in the estimation of men in the rarity of these things as in any intrinsical and internal worth and excellency And how contemptible a thing riches and the world is doth not this speak it that when there is abundance of these things they become contemptible as is clear from that word that Solomon made silver as stones in the streets of Ierusalem which doth not only speak out this the abundance of these things in his dayes but likewayes it speaketh forth this that abundance of these things maketh them contemptible and moveth us to undervalue them And that which Solomon hath Prov. 23. 5. Why settest thou thy heart on that which is not for riches take to themselves wings and flee away e're long the world shall either leave you or you shall leave the world Now we shall desire to shut up our discourse with this that ye would seriously intend the mortification of your lusts and that ye would be much in the imployment of the spirit of Christ Christ hath killed the damning power of sin and hath promised to us the Spirit of Mortification by which we may kill the dominion of sin And certainly a Christian ought to act so in dependance upon the Spirit of Christ as if they were meer patients and instruments under his hand but with all we conceive that in respect of activity and endeavours a Christian ought to act so as if he acted independently from him and did act all himself but withall in respect of self-denial he ought so to act as if he acted nothing at all but the Spirit acted alone in him and therefore should cry forth after he hath done all that he is but an unprofitable servant O! that ye would be perswaded seriously to ponder and ballance these things that except ye be the ruine of your iniquities iniquity shall certainly be your ruine and ye know not how long it is unto that day when that decree shall be past in heaven against you they are joyned to their Idols let them alone I shall only say that word which Iohn hath in his 1 Epistle 5. last Little children keep your selves from Idols SERMON VI. Gal. 5. 24. And they that are Christs have crucified the flesh with the affections and lusts IT is an unchangeable and unalterable decrce of heaven which cannot be repealed that the wages of sin is death and that which a man soweth that shall be also reap Though we conceive there are many that are possessed with this imaginary delusion that though they adde drunkennesse to thirst and do daily taste of that forbidden fruit yet at last they shall obtain a place to walk in amongst those that stand by They conceive that there is a possible union of pure Religion and undefiled and the want of Mortification though we think that religion without mortification is nothing else but the mortification of religion and the crucifying of Christ afresh Are there not many here who in stead of traveling in birth untill Christ be formed in them are traveling in birth till they bring forth iniquity and till the Image of that old man be fully framed in them Now there is this that we would have you know and wish that it were engraven upon the fleshly tables of your heart as with a pen of iron and the point of a diamond that there are two Tribunals upon which God doth sit to judge there is a Tribunal of Justice where all the sentences past are pure unmixed wrath without all temperament or mixture of mercy And before this Tribunal all flesh must once appear and receive that dreadful sentence of eternal separation from the Majesty of the Lord and if you do well you must say Amen unto the equity
no further but certainly the way to bring the soul to a divine loathing of all sin is to be resisting the first motions of it There is this first consideration that resisting of the first motions of sin is that which keeps the grace of faith much in exercise especially in an hour of trial and of temptation I think there is nothing that will darken a Christians evidence so much as this the conviction of this that there was never a sin did assail them that was resisted in its first motions and stirrings I confess I think a bad conscience is the mother of misbelief which the Apostle doth clearly point at 1. Tim. 3. 9. Holding saith he the mystery of faith in a pure conscience as if he would have said that divine and precious guest Faith can lodge in no dwelling but a pure and undefiled conscience And to make this clear that the resisting of the motions and first stirrings of sin have influence to preserve faith in exercise see Rev. 2. 17. To him that overcometh that is in the way of overcoming I will give him a new name he shall know that his name is written in these precious records of heaven and that before the morning stars did sing for joy e're ever the corner stone of the world was laid he was engraven upon the heart of precious ones in indelible letters which cannot be blotted out As also it is clear from Rom. 7. compared with 8. and 1. verse when was it that Paul cried forth There is no condemnation to them that are in Christ Iesus was it not then when he was wrestling against corruptions And there is this last consideration which we shall propose to enforce this duty and it is this that not resisting sin in its first motions doth ordinarily creat and bring to passe much hardnesse and stupidity of heart when we silence our convictions with laziness and answer our reprover with this I have put off my coat how shall I put it on I shall say to such it is a bad omen and sign that God is upon his way to cease to be such a reprover unto you I confesse there is a difference betwixt sinning against light and sinning with light and we conceive that there are many guilty of the one that are not guilty of the other However if once ye shall come this length as when temptation doth assail you to make a covenant of peace and agreement with it ye may expect if you go to heaven you shall be safe but so as by fire and we confesse there are some whose consciences may bear them record that they never knew what it was to resist the first motions and stirrings of corruption It is a lesson of so high nature that it would need explication unto them And think ye that ye can attain unto that living and precious hope who never knew to wrestle with sin and with your corruptions is such a delusion as this amongst you that ye can reign though ye fight not and triumph though ye contend not ye may reign to your own apprehension as kings without Christ this way but shall never reign as kings with him if ye do not study to mortify your lusts That which secondly we shall speak upon this shall be this what is the reason that Christians do not resist sin in its first motions and stirrings within them And we conceive that it doth either proceed from this that Christians are not much in the exercise of the grace of watchfulness I think temptations seises oft-times upon a Christians affections before they be a war hence it is that when the Apostle Peter is prescribing this direction of resisting the motions of sin he requireth this as an antecedent duty that they should be watchful 1 Pet. 5. 8 9. Be vigilant and then resist him stedfast in the faith when once a Christian hath given over his watch he is a prey unto his lusts we may certainly say of him that he is a city broken down without walls that doth not exercise the grace of watchfulness Or else it doth proceed from this that Christians are not in a divine and spiritual frame to resist temptations when they are first assailed with them We confesse our spirits oft-times are so loadened with the pleasure of a world and are so much taken up with the passing delights of a transient world that when temptations do come we do easily condescend to imbrace them hence it is that the Apostle Iames when he is passing this exhortation upon these to whom he writeth resist the Devil he subjoyneth this in the 9. vers as a concomitant duty draw near to God as if he would have said If temptations find you at a distance with God then ye may cry forth have pity on me for ye are a prey if ye be not found within sight of him and if your hearts do not study to walk in the sight of his precious face As likewayes Peter doth prescribe this 1 Pet. 5. 8. 9. Be sober and then resist him stedfast in the faith and more clearly it is pointed at Matth. 26. 41. Watch and pray left ye enter into temptation And I would only say this unto you it is a most high and divine walk alwayes to be living within sight of God that when ye go down to the grave ye may have this to say I am now to change my place but not to change my company heaven may be to you but a precious passing and transition unto a more constant and immediat enjoyment of God Or else it doth proceed from this that Christians when they are first assailed with the motions and stirrings of corruptions they dow not do violence to their own flesh I consesse these two Idols which are dependant one upon another that idol of Self and that idol of Ease they are the cut-throats of a Christians diligence and are the great occasion why we do not overcome through the word of our testimony and by the blood of the Lamb Think ye that it is an easie thing to overcome temptations I confesse those that are not acquainted with it may probably say it but this is certain that such kind goeth not forth but by fasting and prayer It cost Christ much toil to liberat you from the guilt of sin and it will cost you much toil to liberat your selves from the filth of sin And there is this lastly from which it proceeds that Christians do not mortifie sin in its first stirrings and motions because they are not living under an impression of the sinfulness of sin We conceive that oft-times when temptations do assail us we think departing from God a dispensible evil and that which easily we may obtain pardon for I would prescribe that unto you as one of the greatest mysteries of Christianity and blessed blessed is he eternally that hath win to it and it is this to be living constantly under a divine impression of the sinfulness of sin that
ye may take it up in its nature and in its effects I think if one should come from the dead having the chains of everlasting wrath wreathed about his feet and the sheckles of the fury of the Lord wreathed about his hands and should preach to you concerning the nature of sin and how damnable a thing it is there are many who would not take heed much to such doctrine Now that which thirdly we proposed to speak to from these words was the difficulty to attain to Mortification which we conceive was held forth under that word Crucify which doth import that Mortification is a longsome work as crucifying was a longsome death as likewayes it doth import that Mortification was a painful work as crucifying was one of the most painful deaths And like wayes it holds forth the intensive nature of Mortification that a Christian should study not to be content until he did kill corruption And concerning these three we shall speak together And we shall point out the difficulty of attaining to Mortification in these things Is there not this which points out the difficulty of it that there is a woful unity of affection betwixt us and our lusts they are dear to us as the right eye and our right hand and right foot And I confesse to convince you of that unity that is betwixt you and your lusts I think that expression which ordinarily ye use when one is reproving you for your passion or for your swearing may suffice ye will answer what aileth you at me which doth speak this that you say your lusts and you are one And I confesse Paul hath an expression like this Rom. 7 8. I know saith he that in me dwelleth no good thing There are two me 's in a Christian there is a spiritual and a refined Me there is a carnal and a wicked Me as Paul doth distinguish them in that verse I know saith he that in me dwelleth no good thing and yet he subjoyneth In me to will that is present which is one good thing And we confesse that word is accomplished in Me They are joyned to their idols let them alone There is that secondly which pointeth out the difficulty of Mortification and it is the strength of those lusts that are within us we think the Scripture is so abundant in pointing out the strength of sin that we need not speak much to it there is that expression Rom. 8. 2. which is a most strange word it is there called the law of sin and of death as it were sin pleads for as much subjection from us as if we were tyed by law to obey it And in that verse there is a sweet contrariety of laws the law of the spirit of life hath made me free from the law of sin and of death If so we may speak there is in a manner one decree and statute of heaven declaring another to be null for it was a law in heaven that we should be under death because we were under sin but behold here is a posterior law that doth sweetly reduce this prior law and it is the law of the Spirit of life As likewayes that expression pointeth forth the strength of corruption which is 2 Cor. 10. 4. where he saith we are to fight for the pulling down of strong holds as it were sin fortifieth it self within our bosome and we confesse if this were believed we should study to mortify our corruptions with a great deal of more pains and constancy There is this likewayes which pointeth it out and it is the deceitfulnesse of our lusts and the subtilty which they vent in their deceiving of us which is clear from that expression Iam. 1. 14. When a man saith he is drawn away and entised of his lusts the word there that is rendered entised is taken from the fishers who deceive the silly fishes with an apparent bait of pleasure We confesse these two are the great obstrucions of a Christians progresse to heaven there are temptations of fear and there are temptations from advantage which two if they were removed we might with greater facility overcome our lusts and sing a song of triumph over our Idols oft-times that expression is recorded the deceitfulness of sin we confesse if this were believed we would use a more divine and holy prudence least we should be ensnared And to shut up our discourse upon Mortification upon which we have been speaking so long we shall only speak a little to obviat any mistake that may be about the difficulty of any Mortification which shall include that which we intended to speak upon which was the certainty of overcoming And that which first we would say unto you is this Be perswaded of this that there is more divine satisfaction in the resisting of your lusts and wrestling against them then there is in the actual fruition of them all that word of Solomons Stollen waters are sweet saith the adulterous woman but at last they shall be convinced of the contrary and that word which he speaketh Bread of deceit is pleasant to the mouth but he knoweth not that the dead are there c. And we think the Apostle sweetly chydeth the Romans concerning this thing What fruit have you of those things whereof you are now ashamed it is sad to think upon that woful disappointment that many shall meet with There is this which we would likewayes say that there is a divine certainty of a Christians overcoming let the difficulties be never so many and O beloved in the Lord are not these glad tidings from a far country and may be as cold water to a thirsty mans soul that a Christian shall once overcome And I confesse there are these four things that speak the certainty of a Christians overcoming 1. The faithfulnesse and the love of Jesus Christ is laid in pawn for our overcoming which is clear from that Joh. 6. 39. And this is the fathers will which hath sent me that of all which he hath given me I should losse nothing but should raise it up again at the last day And we confesse this is certain it is more of Christs concernment that a believer should overcome then it is of his own O! what songs to the faithfulnesse of Christ what songs to his love shall be sung that day when the precious troup of his Saints shall return from the day of judgment and that general infare shall be of all those that have been begotten unto a lively hope when they shall convey Christ home through the ports of the new Ierusalem every one having a harp of God in his hand and shall cry forth Halelujab Halelujab to him that sitteth upon the Throne and to the lamb for ever and ever that song shall have no period though it have a beginning There is this likewayes which pointeth forth their certainty of overcoming Christ hath overcome and therefore a Christian shall overcome It was the sweet divinity of the Apostle Paul Heh
holy indignation against every thing thorow which his conformity with God and that perfect likeness and simâ—litude with his Maker might be in any way impaired Mortification doth not consist in those unconstant and unequal exercises of mortifying our lusts it consists not in those violent flashes of holy zeal and indignation against our iniquities for though that indignation be violent for its time yet it doth quickly evanish and pass away but that grace of Mortification must be a constant and dayly exercise We will solace our selves in the chambers of our imagry by beholding our idols pourtrayed up the wall we will study to receive satisfaction in our apprehensions when we cannot receive satisfaction in the actual fruition of them Such is likewayes the woful desperatness of the hearts of the children of men that when God hath put a worm to the root of that gourd under the shadow of which we used to solace our selves we cry forth from a discontented humor It is better for us to die then to live O! there are many here to whom it would be death to out-live their idols their idols and they are pleasant in their lives and they desire not to be divided in their deaths 3. Mortification doth not consist in that partial and divided way of mortifying our corruptions we taking vengeance upon some of our lusts but with Saul spareing it who is the King Naaman the Syrian must have an indulgence of bowing his knee in the house of Rimmon Lot must plead for the sparing of Zoar that small thing and so when we are intending that work of Mortification we plead for the sparing of these things which we call Zoars these small but our Master-corruptions Certainly that evangelick Mortification which is required of us doth not consist in this for we must intend an universal separation betwixt us and all our idols we must cast away all our idols to the moles and to the batts and we must defile the covering of them and he alone must be the cover of our eyes He never knew what the grace of Mortification meant who never set about the accomplishment of the ruine of that great and master-idol which domineereth over him And we conceive that the best and most solid way of knowing our growth in Mortification is by reflecting upon the decay of these idols which are our predominants other sins which affail us may decay and their strength wax weak and yet mortification not be on the growing hand for there are many of our lusts that rather die by concession then by constraint there are many of our idols that rather go out of us then are cast out Now the first thing that a Christian ought to endeavour to mortifie is his love to the the world which was the practice of this holy man In the words he pointeth out unto us that way wherein he did attain this compleat and spiritual Mortification to the world holden forth to us in these words by whom which doth relate unto Iesus Christ who is made mention of in the words going before or as the words may be rendered by which I am crucified to the world and so they relate unto the cross of Jesus Christ. Now under this notion of being crucified he doth certainly hold forth unto us that great difficulty that is in accomplishing the work of Mortification And under this name of being crucified he holdeth forth unto us the longsomnesse of the time that we must spend before we can attain compleat Mortification Crucifying being one of the most lent and slow of all violent deaths Mortification is not a work of one day it will cost us many dayes and years before we shall crush the head of him who hath so oft-times crushed our heel before that blessed promise shall be fulfilled that all things shall be put in subjection unto us Sin doth most easily invade us and take possession of us but it is not easily dispossessed for except we had the infinit strength of him who is Jehovah we might sit down and close our hands and never mint to oppose these Idols under whose subjection we are This word of being crucified doth likewayes hold forth the painfulness and uneasiness of this work of Mortification Crucifying being a death amongst all violent deaths one of the most bitter we must certainly be mortified to our ease before we can be mortified to our lusts we must travel in birth before the grace of Mortification can be formed in us It is a wofull evil in these dayes that the most part of people walk under this apprehension that there is not much difficulty to Mortifie their corruptions but it is a token that they never knew what it was to mortifie them who never knew the difficulty of Mortification The third thing that is holden forth under this name of being crucified is that woful reluctancy and indisposition of spirit which we have to this blessed exercise of Mortifying our corruptions we have as great unwillingnesse unto it as though we were to go to subject our selves to some violent death O! how is vanity and corruption joyned to the spirits of the sons of men how loth are we to have that wofull and accursed union betwixt us and our lusts dissolved O! how many Orators and Procurators within our selves have we to plead for this the sparing of our lusts we may be perswaded of this that if we be not the ruine of our iniquity iniquity shall certainly be our ruine O! how may we blush and be confounded seven dayes that we should be so loth to have a separation betwixt us and these things by which our distance with God and estrangement from him is so much increased this vanity is unspeakable that we should be so averse from that wherein our eternal blessedness dothly in having that wofull band which we have wreathed about our own necks taken off by the blessed and everlasting hands of him who hath died and risen again to accomplish this blessed design Lastly under this word of being crucified is held forth unto us that compleat and spiritual Mortification to the world that this holy man attained to he was as one dead to these things he was not much exercised in joy in having the world neither was he exercised in grief by wanting the things of the world he was a man dead which could not be moved by any of these things We do not say so that Paul was altogether a Stoick without all passions of grief and sorrow or of joy but we only say this that he did not grieve for the want of the world as those who have no hope neither did he so joy in having the world as those who have not a more divine and high spring of consolation he was cloathed with a holy indifferency and a blessed neutrality in having or wanting these things it was none of Pauls desires to have the world he had learned that divine and excellent art of being content with every
eternity in the first step of their dayes in their infancy And again how many in their youth and we have frequent experience that many in their manhood and in the flour of their age that sentence cometh forth Return ye children of men and there is not one amongst an hundred that do attain to that utmost period that nature doth allow and what though ye did live fourscore of years which is the utmost period that nature hath allowed yet doth your time quickly evanish and flee away Why should you solace your selves with those things that cannot eternally remain with you when ye go down to the grave you can take nothing of these things with you for in all points as you came so shall ye go and what profite is there that ye have laboured for the wind The fourth thing whereby we may be helped to attain this is this Be much in the mortifying of those corruptions which cannot be entertained but by intertaining also this woful corruption of covetousnesse there are some corruptions which have so near affinity to as likewayes dependance upon this sin that if these be not crushed we cannot attain to this duty of Mortification there is prodigality and pride these two grand enemies to the accomplishment of this blessed design and we would begin to crush these before we can begin to accomplish this There is another way which is this be much taken up in the reflecting upon that blessed hope and that grace which shall be brought unto you at the revelation of Iesus Christ. Peter presseth sobriety to all things here below by this arguments 1 Pet. 1. 13. Be sober and he giveth this reason of it for the grace that shall be brought unto you at the revelation of Iesus Christ O! were we much taken up in beholding that blessed estate of life which the souls of just men made perfect shall have with God where we shall enjoy and yet not loath there shall be an everlasting conjunction betwixt desire and enjoyment of him who is the person beloved so that it thinks never to receive satisfaction all it doth receive is more to provoke its appetite then to satisfie its desire There is a last which is this be much in the consideration of that day when all the families of the earth shall appear before him in the valley of decision This indeed would help us to much mortification to these things of the world as is clear from Eccles. 11. 9. had we the faith of that day engraven upon our spirits that we must render an account of our wayes O! how wary should we be in ingaging with vanity I think the great cause why sin hath so universal a dominion over the sons of men is because we do not solidly believe that there is such a day approaching when we shall appear before the judgement seat of him who shall judge not after the seeing of the eye nor shall reprove after the hearing of the ear but shall judge righteous judgment The terror of the Lord would certainly perswade us if we did believe this O! what a holy unwillingnesse should we have in walking after the paths of our idols Now we shall shut up our discourse with this be perswaded once to begin that work of mortification and especially in mortifying your love to the world he that returneth victor after war with his idols we may call him Ioseph for he shall be as a fruitful bough whose branches run over the wall If once you spoil that grand and arch-rebel who doth so much oppose you in a manner you should stand alone and sing a triumph they should flee when none pursueth and we ought be strong as a lyon and who should rouse us up Of Spiritual CONTENTMENT SERMON IX Phil. 4. 11. I have learned in whatsoever state I am therewith to be content IT was Adams ignorance of this divine mystery of Christianity to be content with every estate wherein he was placed that did bring him down from that high pinacle of his excellency and did degrade him from that primitive glory wherewith he was cloathed for he not being content with that precious and excellent lot wherein God had placed him but coveting after a more noble and excellent Beeing he came exceedingly short of this design And such is the Athenian and woful frame of spirit wherewith men are possessed that they can fancy no blessedness in what they are but imagine a great blessednesse to be in what they are not hence is it that men do covet the lot of others and are dissatisfied with their own estate and condition and certainly the affections of men while they are living under these sphears which are in perpetual motion can never be satisfied nor be at rest which was the observation of that master of experiences Prov. 27. 20. Hell and destruction are never full so the eyes of man are never satisfied and as he saith Eccles. 1. 8. The eye is not satisfied with seeing nor the ear filled with hearing And we may likewayes adde that the heart is not satisfied with the enjoying And it is certainly thorow the deceitfuness of the spirit of man and that invisible root of pride that every lot and condition of life is subject to satiety and loathing privat men do envy the greatnesse of Princes and Princes do envy the quiet repose of privat men though they will not descend nor reduce themselves unto that estate but do alwayes fear that which sometimes they are constrained to desire And believe me a Christians sitting down seriously to contemplat and view what an infinit multitude of hopes fears and desires the spirit of man is possessed with as likewayes to behold how that vanity and vexation of spirit is engraven upon the choisest lot that a Christian can meet with here he may be provoked to look out at the windows of his prison-house and long for that precious day when Christ should be as a roe or as a young hinde coming over the mountains of Bether waiting to be exalted to that precious and excellent estate of life where there shall be neither loathing nor longing Abel who hath been the first possessor of heaven of all the house and family of Adam and hath dwelt in it near six thousand years yet there is not in him the least inclination or motion to change or alter his estate there is no loathing in heaven nor desire to flit there And believe me this divine mystery of contentment with every lot and condition in which a Christian is placed is not easily attained O! what repinings hath the unmortified spirit of man to the dispensations of God in regulating his lot and estate which doth alone speak forth the Atheisme of our heart for it is as it were man proposing a model and form unto God how he should rule and govern the world I think Christians are as much subject to the fashion of this contempt and pride as any It was a noble saying of one in
is nothing doth so highten a Christians disrespect unto the most precious and excellent things of God as this of discontent And this is one subtilty and device of Sathan that a Christian may with greater ease and with lesse conviction do it They do ordinarily construct their choisest mercies to be delusions and so upon that account begin to undervalue and misprize them There is this consideration which may move you to wrestle against discontentment It is a character and distinguishing mark of a Christian from a Reprobat I would have Murmurers seriously to meditate upon that sad word which is in Jude 19. vers compared with the 15. where speaking of Christs coming to judge and execure vengeance the first put in the roll are these These are Murmurers and complainers and that word 1 Cor. 10 10. Be not murmurers as many of them were and were destroyed by the destroyer And certainly it is no wonder that Murmuring passe under so bad a notion not only because it is indeed that sin which speaketh out our Atheisme most but because it is that sin which doth declare most a Christian or any others desire to be independent and not in subjection unto God In a manner such is the woful ambition of our spirit that we desire not to depend upon him but that we should have our own lot in our own hand to carve out unto our selves O! we know not what it is to give Christ a negative vote in the dispensations that do befal us we love to be co-ordinat with God and not subordinat to him O put a blank in his hand desire him to fill it up with what he liketh Christ doth oft-times put a blank in a Christians hand as in that word What will ye that I should do unto you there is Christs blank that he doth give us and though thorow our ignorance we cannot fill it up it is best to give it back to himself that he may fill it up with what he listeth There is this consideration also that may perswade you to desist from discontentment It is that sin which doth interrupt the accomplishment of the promises As likewayes it doth interrupt the exercise of faith upon the promises this is clear Num. 14 27. compared with 28. where that promise that was given to them of entering into the land of Canaan they were cut short of it because of their murmuring and it doth interrupt the exercise of faith upon the promises as is clear Psal. 106 24. compared with vers 25. where it is said they believed not his word and the ground of it is given for they were murmurers And it is no wonder that murmuring interrupt the exercise of faith upon the promises for it is impossible for a murmurer either to have the faith of the omnipotency of God or to have the faith of his goodness or love which are these two precious pillars of faith upon which it must build it self O! but these that begin once to debate with him do quickly put faith out of exercise And I would have you knowing this That there is a discontentment of judgment and a discontentment of the will and affections and oft-times a Christian will win over the discontentment of judgment and reason when he cannot mortifie the discontentment of his will and affections for the soveraignty of God and the sinfulness of our nature will silence our reason but no doubt it must be his own immediat hand that must silence the murmurings of our will this is clear Psal. 42. 5. where David is convinced of the unreasonableness of his discontent and yet he is forced to debate with his will concerning the quiting of it There is this consideration likewayes which may provoke you to desist from discontentment under your lot It is a most unreasonable evil for a Christian to be discontent for as Christ speaketh Math. 6. 27. What profit have you by taking thought Can you add one cubit to your stature It is a poor thing when a man hath lost his good to losse his patience also what a poor revenge is that which a man taketh of himself And certainly the unreasonableness of impatience under the rod doth not only appear in this that it hindereth and interrupteth a Christians seeing of any mercy that is in the rod it is impossible for a discontented one to take up mercy in his stroak but also that impatience is the compendious way for the prolonging of your strait and the involving of you in greater miseries and thraldoms As likewayes impatience doth heighten and increase the cause of your bondage and multiplieth your iniquities O! but it is a sweet and excellent study for a Christian to endeavour patience under every lot And in a manner when we cannot read love in his hand nor in his face because of his frowns and stroaks yet by faith to draw aside the vail and read love in his heart and cry forth I know the thoughts of his heart that they are thoughts of peace and not of evil Certainly it is through discontentment that we cry forth Though his words be as soft as oil and butter yet war is in his heart we do change him with contradictions betwixt his profession and his purpose And there is this consideration likewayes which may deter you from discontentment which is this It is impossible for a Christian to profite by his rod while he is discontent all the time that a Christian is under the fit of impatience he spendeth so much of his time most prodigally not imploying it not promoving that which is the great design of the rod to take away Sin but studying to involve himself in greater captivity and bondage and to subject himself under the hand of his iniquities O! that ye might be perswaded to exercise more divine contentment under your lot and that ye may be more exercised in contemplating and beholding those precious and excellent things that are above That is a most remarkable word which Iacob had to Esau Gen. 33. 11. I have enough the word in the original is this I have all And as Criticks do observe that word which Esau had in the 8. verse I have enough is not that which Iacob hath in the 11. vers I have enough that though Iacob was a poorer man then Esau yet he had all Such a Christian as hath Christ for his portion may sweetly sing though I be poor yet do I possesse all things as having nothing and yet possessing all things as sorrowing yet alwayes rejoycing as poor and yet behold we are rich It is not long before that day shall come when Christ shall make up his Iewles when there shall be a clear and most palpable difference made betwixt the precious and the vile Behold he is upon his way and therefore do not murmur nor repine A Christian must not expect two heavens it is enough if he possesse one we must not travel to heaven thorow a bed of roses it is
of original sin it having so many different members and parts which are so diversified and so compleat that they may make up a body which body if it be intertained shall certainly bring and occasion death So when he is under the strong convictions of his guilt and hath had a compleat discovery of himself you may see his exercise holden forth in these words O wretched man the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one that is wearied with troublesome and continual combats with little apparent successe and this doth certainly import that he was a man much and continually taken up in wrestling against his corruptions and endeavouring to bring them unto subjection unto the obedience of Christ Iesus And ye may see likewayes in these words the way that Paul took to overcome his lusts he was much in the exercise of prayer for the words that we have read are indeed a short and pathetick prayer I conceive that word which is recorded in Isa. 38. 14. O Lord I am oppressed undertake for me is a sweet paraphrase upon these words Fourthly You may see his great and principal suit to have been deliverance from this body of death this captive exile was hastning to be delivered and looking out at the windowes of his Prison-house waiting till the Jaylor should come and open the doors and take his chains and fetters from off his feet We confesse these shall not be fully taken off till we shal be passing thorow the door of our everlasting rest and then that woful and sad complaint shall take his everlasting adiew and farewell for if we may speak so the burial place of sin is before the door of our eternal rest it then ceaseth to be when we begin more eminently to have a beeing But may we not be ashamed and blush that we are not more in uttering those inexpressible sighs and groans of the spirit under the conviction of our sinfulnesse since this holy man who had no doubt attained unto a great length in mortification who had plucked out many right eyes and cut off many right hands and oft times returned victor after war was so much in groaning under his corruption O! but we have inverted strangely the way to heaven I conceive practical Antinomianisme is an Epidemick error in these dayes Many think that it is below a regenerat man to mourn and to sit down and lament over the body of death we know not what it is to make our bed to swim with tears and to be bedewing the way to Zion when our faces are thither ward ye conceive that it is a lesson to be practised and learned by those in a lower classe and those who are learning so to speak the Rudiments of Christianity and not to be exercised by those who are now advanced unto the high classe of Christianity that being as it were in our apprehension a degrading of your selves from that pitch of perfection unto which in your imagination you have attained but believe me it is a work not below the eldest Christian nor above the youngest believer and the more one be old in reality in Religion this work will alwayes be new in their practice I shall only give you that divine counsel of a holy man who desired Christians to set about the mortification of their lusts as though they had never been taken up in that duty before each day to set about to mortifie not as a proficient but as a beginner who hath never made any progresse in that blessed work Now in speaking upon Pauls exercise which is here holden forth that he was continually exercised in wrestling against those corruptions and that body of death that was in him we need not stand long to prove that it is the duty of a Christian to be so exercised and taken up there is somewhat of that implyed in that word Act. 24. 16. And it is more clearly pressed Col. 3 5. Eph. 6. 13. and 1 Cor. 5. 7. And no doubt if a Christian did reflect more upon the nature of sin and consider that by it difformity with God is increased and precious conformity with him lost and did we take up sin in its wofull effects that it worketh death and involveth us under the curse of a living God we would be more constant in this spiritual warfare O! but Christians thorow want of the apprehension of these are much disinabled to stand fast to that liherty wherewith Christ hath made them free and oft-times entangled themselves again with the yoke of bondage So that I conceive if God were coming to give a name to the Christians of this generation he might call us Isfachar because we do now croutch down under two burdens and are become servants unto tribute and even those that are more refined and tender in their walk in those dayes he might call them Reuben because they are unstable as water which marreth their excellency But that which first we shall speak to is how the wrestlings of a natural man against the body of death and those corruptions that are within him may be distinguished from the wrestlings of one that is really godly And first we conceive that it is without debate and controversie that a man altogether unregenerate by natures light may be put on to mortifie if so we may speak and contradict those sins which are most sensual and grosse natures light including an antipathy and detestation of those things within it self though we confesse thorow the depravement of our nature those sins which fall under the sphere of natures mortification are now abridged unto a small sum it being not now refined and clear as it was when man was in the estate of innocence Secondly another sort may from some common qualification oppose some sins as those that are of more heroick and refined spirits will have detestation against covetousnesse and other sins of that nature and so in some sense may endeavour the mortification of these things Thirdly the same may a natural man do by such a conviction of the holy Ghost as is but a common work of the spirit he may be put on to mortifie these sins that are more visible and some what grosse in their nature as is clear from the practice of those who cleanse the outside of the platter and studies to have an outward conformity unto the law of God notwithstanding of that inward and secret antipathy against the strictnesse of his law yea more a natural man who hath some predominant evil may endeavour and will atempt to wrestle against that sin which is in a direct line of opposition against it as one that is given to that vice of covetousnesse he will study to mortifie that vice of prodigality those being two opposit vices Now from all these we may conclude that upon every opposition which we use against our corruptions it is not safe to infer that we are really ingaged in this spiritual warfare it being we think another
saved and obtain this crown of life which is the great encouragment of a Christian in this exercise Likewayes the grace of watchfulnesse is exercised in this blessed warfare for watchfulnesse if so we may speak is the centinel of the Christian that standeth upon the watch-tower and giveth warning unto a Christian of the motions of his adversary watchfulnesse warneth us when first corruption begins to stirre So the grace of love is much exercised in this blessed warfare for a Christian where he beholds that divine and unsearchable compassion of Jesus Christ which he exerciseth towards it in upholding it under its straits that when the archers shoot at him and do grievously wound him that yet his bow should abide in its strength this makes the grace of love to burn and live within a Christian. And lastly the grace of Prayer is much exercised in this blessed warfare for when faith begins to die and hope begins to losse its courage when watchfulnesse begins to sleep and love begins to be remisse and to wax cold then prayer as a flying Cherub doth go to the Captain of our salvation and desireth that he might help them in the day of their need prayer is the sweet correspondent of the Christian betwixt heaven and earth prayer stayeth upon the Mount with Christ when faith and watchfulnesse are in the field with our corruptions and lusts that are in us and we shall only say this by the way I know not whether a Christian be more obliged to Jesus Christ for justification than for sanctification but we conceive it is better to conjoyn those together than to compare them one with another There is this third advantage that a Mortifying Christian hath such a Christian doth most ordinarily meet with most divine solace and intimate communion and fellowship with God such a Christian is admitted to taste of the honey out of the rock and to be satisfied with the finest of the wheat Would ye know the reason why you have not been in heaven these many dayes it is this ye have not been fighting these many dayes Now this this clear from Rev. 2. 17. where that promise is given to the mortifying Christian that he shall taste of the hidden manna which is the sweetnesse of Iesus Christ as likewayes Rom. 8. 13. If ye through the spirit mortifie the deeds of the flesh ye shall live as also Rom. 7. 24. vers compared with 25. where wrestling Paul doth receive songs of everlasting praise put in his mouth would ye know the person that is admitted to sing one of the songs of Zion while he is in a strange land it is the Mortifying Christian for when he is in the pursute of his enemies he is then admitted to put out his singer and taste of the honey that his eyes may be enlightened There is a mortification that is pleaded for by many in these dayes whose highest advancement in this precious grace doth not consist in that which it is in knowing and being convinced of and mourning over sin but this is their Mortification that one should be dead to the sense and conviction of sin we shall passe no other verdict upon such Antinomian Mortification as this but only this it is indeed the Mortification of godlinesse it is a crucifying of repentance and holinesse it is a killing of the new man within a Christian as likewayes a quickning of the old-man in its lusts and affections this Mortification is no other thing but Sathan transformed in an angel of light and this is a peece of that new Gospel which is so much preached in these dayes which if an angel should bring from heaven we ought not to believe it this is no new light but old darknesse covered over with the vail of a glistering light O! study to be much under the impression of the bitternesse of sin that so ye may taste of the consolations of the holy Ghost There is this fourth advantage that a Christian hath by being continually exercised in this warfare which is that such a Christian hath distinct and perfect discoveries not only of the deceitfulnesse of his own heart but also of the subtility of corruption and sin that doth assault him a mortifying Christian is a most experienced Christian this is clear all along Rom. 7. where wrestling Paul hath so distinct discoveries of himself as he saith there being a law in his members rebelling against the law of his minde and bringing him into subjection And certainly there is much precious advantage that redounds unto the Christian by being convinced of the deceitfulness of his own heart and of that mystery of iniquity that is within him for such a Christian doth attain to the exercise of the grace of humility for when he beholdeth himself as in a glasse he cryeth forth Wo is me I am undone I think it is in some sense lawfull for Christians to practice much of Peters divinity which he had Luk. 5. 8. Depart from me for I am a sinful man not that it was well argued by him but it spake forth the high apprehensions he had of the holiness of God and the low apprehensions he had of himself as likewise such a Christian is much denyed to his own strength and so is necessitat to go unto one on whom his strength is laid as likewise such a Christian is much in the exercise of the grace of watchfulnesse he is not ignorant of the devices of Sathan which make him to stand continually upon his guard lest he be overtaken with the snare of the devil There is this fifth advantage that a Christian hath by being much in the exercise of mortification he doth attain to much divine conformity with God and is made a partaker of the divine nature of that invisible Majesty this is clear from Rev. 3. 5. where that promise I will cloath him in white is in a part accomplished to a Christian even while he is in this valley of tears And certainly this is the compend and sweet epitome of all Christian advantages to be made like unto the Majesty of God and it is not a conformity unto him for a day but such a mortifying Christian is most constant in keeping the divine lineaments and spiritual characters of that precious image undefaced in him as it is promised Rev. 3. 12. Him that overcometh I will make a pillar in the temple of my God and he shall go no more out And certainly that promise of stability is in a part accomplished to a Christian even while he is here below what could a Christian desire more then this to be admitted to partake of the image of the invisible God and to be made like unto him There is this last advantage that a Christian hath by being continually exercised in this precious work of mortification such an one hath his antipathy and hatred against sin much increased would you know the Christian that liveth under the impression of the sinfulnesse of sin