OF THE MORTIFICATION of SIN in BELIEVERS The 1. NECESSITY 2. NATURE and 3. MEANS of it With a Resolution of sundry CASES of CONSCIENCE thereunto belonging BY JOHN OWEN D. D. a Servant of JESUS CHRIST in the Work of the Gospel The Third Edition LONDON Printed for Nathanael Ponder at the Peacock in the Poultrey near Cornhill and in Chancery-lane near Fleet-street 1668. Christian Reader I shall in a few words acquaint thee with the Reasons that obtained my consent to the publishing of the ensuing Discourse The consideration of the present State and Condition of the Generality of Professors the visible Evidences of the Frame of their Hearts and Spirits manifesting a great Disability of dealing with the Temptations wherewith from the Peace they have in the World and the Divisions that they have among themselves they are encompassed holds the chief place amongst them This I am assured is of so great importance that if hereby I only occasion others to press more effectually on the Consciences of men the work of considering their Wayes and to give more clear Direction for the compassing of the End proposed I shall well esteem of my Lot in this undertaking This was seconded by an Observation of some mens dangerous Mistakes who of late dayes have taken upon them to give Directions for the Mortification of Sin who being unacquainted with the Mystery of the Gospel and the Efficacy of the Death of Christ have anew imposed the Yoke of a self-wrought-out Mortification on the Necks of their Disciples which neither they nor their Forefathers were ever able to bear A Mortification they cry up and press suitable to that of the Gospel neither in respect of Nature Subject Causes Means nor Effects which constantly produces the deplorable Issues of Superstition self-righteousness and Anxiety of Conscience in them who take up the burthen which is so bound for them What is here proposed in weakness I humbly hope will answer the Spirit and Letter of the Gospel with the Experiences of them who know what it is to walk with God according to the Tenour of the Covenant of Grace So that if not this yet certainly something of this kind is very necessary at this season for the proâ—â—â—â—on and furtherance of this work 〈…〉 Mortification in the Hearts of Believers and their Direction in Paths safe and wherein they may find Rest to their Souls Something I have to adde as to what in particular relates unto my self Having preached on this subject unto some comfortable success through the Grace of him that administred seed to the Sower I was pressed by sundry persons in whose hearts are the Wayes of God thus to publish what I had delivered with such Additions and Alterations as I should judge necessary Vnder the inducement of their Desires I called to remembrance the Debt wherein I have now for some Years stood engaged unto sundry Nâ—ble and worthy Christian Friends as to a Treatise of Communion with God some while since promised to them and thereon apprehended that if I could not hereby compound for the greater Debt yet I might possibly tender them this Discourse of Variance with themselves as Interest for their forbearance of that of Peace and Communion with God Besides I considered that I had been providentially engaged in the publick Debate of sundry Controversies in Religion which might seem to claim something in another kind of more General Vse as a Fruit of Choice not Necessity On these and the like accounts is this short Discourse brought forth to publick view and now presented unto thee I hope I may own in sincerity that my hearts desire unto God and the chief Design of my Life in the station wherein the good Providence of God hath placed me are that Mortification and universal Holiness may be promoted in my own and in the Hearts and Wayes of others to the Glory of God that so the Gospel of our Lord and Saviour Jesus Christ may be adorned in all things for the compassing of which End if this little Discourse of the publishing whereof this is the summe of the account I shall give may in any thing be usefull to the least of the Saints it will be looked on as a Return of the weak Prayers wherewith it is attended by its unworthy Author J. OWEN CHAP. I. The Foundation of the whole ensuing Discourse laid in Rom. 8.13 The words of the Apostle opened The certain connexion between true Mortification and Salvation Mortification the work of Believers The Spirit the principal efficient Cause of it What meant by the Body in the words of the Apostle What by the Deeds of the Body Life in what sence promised to this Duty THat what I have of Direction to contribute to the carrying on of the work of Mortification in Believers may receive order and perspicuity I shall lay the foundation of it in those words of the Apostle Rom. 8.13 If ye by the Spirit do mortifie the deeds of the flesh ye shall live and reduce the whole to an Improvement of the great Evangelical Truth and Mystery contained in them The Apostle having made a Recapitulation of his Doctrine of Justification by Faith and the blessed Estate and Condition of them who are made by Grace partakers thereof vers 1 2 3. of this Chapter proceeds to improve it to the Holiness and Consolation of Believers Among his Arguments and Motives unto Holiness the Verse mentioned containeth one from the contrary Events and Effects of Holiness and Sin If ye live after the flesh ye shall dye What it is to live after the flesh and what it is to dye that being not my present aym and business I shall no otherwise explain than as they will fall in with the sence of the latter words of the verse as before proposed In the words peculiarly designed for the Foundation of the ensuing Discourse there is 1. A Duty prescribed Mortifie the deeds of the body 2. The Persons are denoted to whom it is prescribed Ye if Ye Mortifie 3. There is in them a Promise annexed to that Duty Ye shall Live 4. The Cause or Means of the Performance of this Duty the Spirit If ye through the Spirit 5. The Conditionality of the whole Proposition wherein Duty Means and Promise are contained If ye c. The first thing occurring in the words as they lye in the entire Proposition is the conditional Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if Conditionals in such Propositions may denote two things 1. The uncertainty of the Event or thing promised in respect of them to whom the duty is prescribed And this takes place where the condition is absolutely necessary unto the Issue and depends not its self on any determinate Cause known to him to whom 't is prescribed So we say If we live we will do such a thing This cannot be the Intendment of the conditional Expression in this place Of the Persons to whom these words are spoken it is said vers 1. of
Jesus Christ 2 Pet. 2.20 But having got an acquaintance with the Doctrine of the Gospel and being weary of Duty for which they had no Principle they began to countenance themselves in manifold Neglects from the Doctrine of Grace Now when once this evil had laid hold of them they speedily tumbled into perdition 2. To others it hath an evil Influence on them on a twofold account 1. It hardens them by begetting in them a Perswasion that they are in as good Condition as the best Professors Whatever they see in them is so stained for want of this Mortification that it is of no value with them They have Zeal for Religion but it is accompanyed with want of forbearance and universal Righteousness They deny Prodigality but with worldliness They separate from the World but live wholly to Themselves taking no care to exercise loving Kindness in the Earth or they talk Spiritually and live Vainly mention Communion with God and are every way conformed to the World â—â—aâ—ting of Forgiveness of Sin and never Forgiving others And with such Considerations do poor Creatures harden their hearts in their Vnregeneracy 2. They deceive them in making them believe that if they can come up to their Condition it shall be well with them and so it growes an Easie thing to have the great Temptation of Repute in Religion to wrestle withall when they may go far beyond them as to what appears in them and yet come short of Eternal Life but of these things and all the Evils of unmortified walking afterwards CHAP. III. The second general Principle of the Means of Mortification proposed to Confirmation The Spirit the onely Author of this work Vanity of Popish Mortification discovered Many means of it used by them not appointed of God Those appointed by him abused The mistakes of others in this business The Spirit is promised Believers for this work Ezek. 11.19 Chap. 36.26 All that we receive from Christ is by the Spirit How the Spirit Mortifies sin Gal. 5.19 20 21 22 23. The several wayes of his Operations to this end proposed How his Work and our Duty THE next Principle relates to the great Sovereign Cause of the Mortification treated of which in the words layd for the Foundation of this Discourse is said to be the Spirit that is the Holy Ghost as was evinced He only is sufficient for this work All wayes and means without him are as a thing of nought and He is the great Efficient of it He works in us as he pleases 1. In vain do men seek other remedies they shall not be healed by them What several wayes have been prescribed for this to have sin mortified is known The greatest part of Popish Religion of that which looks most like Religion in their Profession consists in mistaken Wayes and Means of Mortification This is the pretence of their rough garments whereby they deceive Their Vows Orders Fastings Penances are all built on this ground they are all for the mortifying of Sin Their Preachings Sermons and Books of Devotion they look all this way Hence those who interpret the Locusts that came out of the bottomless pit Rev. 9.2 To be the Friers of the Romish Church who are said to torment men so that they should seek death and not find it vers 6. think that they did it by their stinging Sermons whereby they convinced them of Sin but being not able to discover the Remedy for the healing and Mortifying of it they kept them in perpetual Anguish and Terrour and such trouble in their Consciences that they desired to dye This I say is the substance and Glory of their Religion but what with their labouring to mortifie dead Creatures ignorant of the Nature and End of the work what with the Poyson they mixt with it in their perswasion of its Merit yea Supererogation as they style their unnecessary merit with a proud barbarous title their glory is their shame but of them and their Mortification more afterwards chap. 8. That the Wayes and Means to be used for the Mortification of sin invented by them are still insisted on and prescribed for the same end by some who should have more light and Knowledge of the Gospel is known Such Directions to this purpose have of late been given by some and are greedily catch'd at by others professing themselves Protestants as might have become Popish Devotionists three or four hundred years ago Such outside Endeavours such bodily Exercises such self-performances such meerly Legal Duties without the least mention of Christ or his Spirit are varnished over with swelling words of vanity for the onely Means and Expedients for the Mortification of sin as discover a deep rooted unacquaintedness with the power of God and Mystery of the Gospel The consideration hereof was one Motive to the publishing of this plain Discourse Now the Reasons why the Papists can never with all their Endeavours truely mortifie any one sin amongst others are 1. Because many of the Wayes and Means they use and insist upon for this End were never appointed of God for that purpose Now there is nothing in Religion that hath any Efficacy for compassing an End but it hath it from Gods Appointment of it to that purpose Such as these are their rough Garments their Vows Penances Disciplines their Course of Monastical Life and the like concerning all which God will say Who hath required these things at your hands and In vain do you worship me teaching for Doctrines the Traditions of men Of the same Nature are sundry self-vexations insisted on by others 2. Because those things that are appointed of God as Means are not used by them in their due Place and Order such as are Praying Fasting Watching Meditation and the like these have their use in the business in hand But whereas they are all to be looked on as streams they look on them as the fountain Whereas they effect and accomplish the End as Means onely subordinate to the Spirit and Faith they look on them to do it by virtue of the work wrought If they fast so much and pray so much and keep their hours and times the work is done As the Apostle sayes of some in another case they are alwayes learning never coming to the knowledge of the Truth so they are alwayes mortifying but never come to any sound Mortification In a a word they have sundry Means to mortifie the Natural man as to the Natural life here we lead none to mortifie Lust or Corruption This is the general mistake of men ignorant of the Gospel about this thing and it lyes at the bottom of very much of that Superstition and Will-worship that hath been brought into the world what horrible self-macerations were practised by some of the ancient Authors of Monastical Devotion what violence did they offer to Nature what extremity of sufferings did they put themselves upon search their wayes and Principles to the bottom and you will find that it had no other
evil Thence is that description of him who hath no Lust truely mortified Gen. 6.5 Every Imagination of the thoughts of his Heart is only evil continually He is alwayes under the power of a strong bent and Inclination to sin And the reason why a natural man is not alwayes perpetually in the pursuit of some one lust night and day is because he hath many to serve every one crying to be satisfied Thence he is carried on with great variety but still in general he lyes towards the satisfaction of self We will suppose then the lust or distemper whose Mortification is inquired after to be in its self a strong deeply rooted habitual Inclination and bent of Will and Affections unto some Actual sin as to the Matter of it though not under that formal Consideration alwayes stirring up Imaginations Thoughts and Contrivances about the Object of it Hence men are said to have their Hearts set upon Evil Rom. 13.14 the bent of their Spirits lyes towards it to make provision for the flesh And a sinfull depraved habit as in many other things so in this differs from all natural or moral habits whatever for whereas they incline the Soul gently and suitably to it self sinfull Habits impell with Violence and Impetuousness whence Lusts are said to fight or wage warre against the Soul 1 Pet. 2.11 to rebell or rise up in Warre with that Conduct and Opposition which is usual therein Rom. 7.23 to lead captive or effectually captivating upon success in battell All works of great violence and impetuousness I might manifest fully from that description we have of it Rom. 7. How it will darken the Mind extinguish Convictions dethrone Reason interrupt the Power and Influence of any Considerations that may be brought to hamper it and break through all into a flame But this is not my present business Now the first thing in Mortification is the weakening of this Habit of Sin or Lust that it shall not with that violence earnestness frequency rise up conceive tumultuate provoke entice disquiet as naturally it is apt to doe Jam. 1.14 15. I shall desire to give one Caution or Rule by the way and it is this Though every Lust doth in its own Nature equally universally incline and impell to Sin yet this muâ—t be granted with these two Limitations 1. One lust or a lust in one man may receive many accidental Improvements heightnings and strengthnings which may give it life power and vigour exceedingly above what another Lust hath or the same lust that is of the same Kind and Nature in another man When a Lust falls in with the natural Constitution and Temper with a suitable course of Life with Occasions or when Sathan hath got a fit handle to it to manage it as he hath a thousand wayes so to doe that Lust growes violent and impetuous above others or more than the same lust in another man Then the steams of it darken the Mind so that though a man knowes the same things as formerly yet they have no power nor influence on the Will but corrupt Affections and Passions are set by it at liberty But especially Lust gets strength by Temptation when a suitable Temptation falls in wiâ—h a Lust it gives it a new life vigour power violence and rage which it seemed not before to have or to be capable of Instances to this purpose might be multiplyed but it is the design of some part of another Treatise to evince thâ—s Observation 2. Some lusts are far more sensible and discernable in their violent Actings than others Paul puts a difference between Uncleanness and all other sins 1 Cor. 6.18 Flee fornication every sin that a man doth is whithout the body but he that committeth fornication sinneth against his own body Hence the Motions of that sin are more sensible more discernable than of others when perhaps the love of the World or the like is in a Person no less habitually predominant than that yet it makes not so great a combustion in the whole man And on this account some men may goe in their own thoughts and in the eyes of the World for mortified men who yet have in them no less predominancy of Lust than those who cry out with Astonishment upon the account of its perplexing Tumultuatings Yea than those who have by the Power of it been hurried into scandalous sins only their lusts are in and about things which raise not such a tumult in the Soul about which they are exercised with a calmer Frame of Spirit the very Fabrick of Nature being not so nearly concerned in them as in some other I say then that the first thing in Mortification is the weakening of this Habit that it shall not impell and tumultuate as formerly that it shall not intice and draw aside that it shall not disquiet and perplex the killing of its life vigour promptness and readiness to be stirring This is called crucifying the flesh with the lusts thereof Gal. 5.24 that is taking away its Blood and Spirits that give it strength and power The wasting of the body of Death day by day 2 Cor. 4.16 As a Man nayled to the Cross he first struggles and strives and cryes out with great strength and might but as his Blood and Spirits waste his strivings are faint and seldom his Cryes low and hoarse scarce to be heard When a man first sets on a Lust or distemper to deal with it it struggles with great violence to break loose it cryes with Earnestness and Impatiency to be satisfied and relieved but when by Mortification the blood and spirits of it are let out it moves seldome and familiarly cryes sparingly and is scarce heard in the heart It may have sometimes a dying pang that makes an Appearance of great vigour and strength but it is quickly over especially if it be kept from considerable success This the Apostle describes as in the whole Chapter so especially vers 6. of chap. 6. Rom. Sin saith he is crucified it is fastned to the Cross to what End that the body of Death may be destroyed the Power of Sin weakened and abolished by little and little that henceforth we should not serve sin that is that sin might not incline impell us with such Efficacy as to make us servants to it as it hath done heretofore And this is spoken not only with respect to carnal and sensual Affections or Desires of worldly things not only in respect of the Luâ—t of the Flesh the Lust of the Eyâ—s and the pride of Life but also as to the flesh that is in the mind and will in that Opposition unto God which is in us by Nature Of what Nature soever the troubling Distemper be by what wayes soever it make it self out either by impelling to Evil or hindering from that which is good the Rule is the same And unless this be done effectually all after-contention will not compass the End aimed at A man may beat down the bitter Fruit
way wherein a man is ought by him to be concluded to be death that he may be provok'd to fly from it And this is another Consideration that ought to dwell upon such a Soul if it desire to be freed from the intanglement of its Lusts. 3 Consider the Evils of it I mean its present Evils Danger respects what is to come Evil what is present Some of the many Evils that attend an unmortified Lust may be mentioned 1. It grieves the Holy and Blessed Spirit which is given to Believers to dwell in them and abide with them So the Apostle Ephes. 4.25 26 27 28 29. dehorting them from many Lusts and Sins gives this as the great Motive of it vers 30. Grieve not the holy Spirit whereby you are sealed to the day of Redemption Grieve not that Spirit of God saith he whereby you receive so many and so great Benefits of which he instances in one signal and comprehensive one Sealing to the day of Redemption He is grieved by it as a tender and loving Friend is grieved at the unkindness of his Friend of whom he hath well deserved so is it with this tender and loving Spirit who hath chosen our Hearts for an Habitation to dwell in and there to do for us all that our Souls desire He is grieved by our harbouring his Enemies and those whom he is to destroy in our Hearts with him He doth not afflict willingly nor grieve Us Lam. 3.33 and shall we daily grieve Him Thus is he said sometimes to be vexed sometimes grieved at his heart to express the greatest sense of our provocation Now if there be any thing of gracious Ingenuity left in the Soul if it be not utterly hardened by the Deceitfulness of Sin this Consideration will certainly affect it Consider Who and What thou art who the Spirit is that is grieved what he hath done for thee what he comes to thy Soul about what he hath already done in thee and be ashamed Among those who walk with God there is no groater Motive and Incentive unto universal Holiness and the preserving of their Hearts and Spirits in all Purity and Cleanness than this That the blessed Spirit who hath undertaken to dwell in them as Temples of God and to preserve them meet for him who so dwells in them is continually considering what they give Entertainment in their Hearts unto and rejoyceth when his Temple is kept undefiled that was an high Aggravation of the Sin of Zimri that he brought his Adulteress into the Congregation in the sight of Moses and the rest who were weeping for the Sins of the people Numb 25.6 and is it not an high Aggravation of the countenancing a Lust or suffering it to abide in the Heart when it is as it must be if we are Believers entertained under the peculiar Eye and View of the Holy Ghost taking care to preserve his Tabernacle pure and holy 2. The Lord Jesus is wounded afresh by it His new Creature in the heart is wounded His Love is foil'd his adversary gratified As a total relinquishment of him by the Deceitfulness of Sin is the crucifying him afresh and the putting of him to open shame so every harbouring of Sin that he came to destroy wounds and grieves him 3. It will take away a mans usefulness in his Generation His Works his Endeavours his Labours seldom receive Blessing from God If he be a Preacher God commonly blows upon his Ministry that he shall labour in the Fire and not be honoured with any success or doing any work for God and the like may be spoken of other Conditions The world is at this day full of poor withering Professors how few are there that walk in any Beauty or Glory how barren how useless are they for the most part â— Amongst the many Reasons that may be assigned of this sad Estate it may justly be feared that this is none of the least effectual many men harbour Spirit-devouring Lusts in their bosomes that lye as Worms at the Root of their Obedience and corrode and weaken it day by day All Graces all the Wayes and Means whereby any Graces may be exercised and improved are prejudiced by this Means and as to any success God blasts such mens undertakings This then is my second Direction and it regards the Opposition that is to be made to Lust in respect of its habitual residence in the Soul keep alive upon thy Heart these or the like Considerations of its Guilt Danger and Evil be much in the meditation of these things cause thy Heart to dwell and abide upon them Ingage thy Thoughts into these Considerations let them not go off nor wander from them untill they begin to have a powerfull Influence upon thy Soul untill they make it to tremble CHAP. XI The Third Direction proposed Load the Conscience with the Guilt of the perplexing Distemper The Wayes and Means whereby that may be done The Fourth Direction Vehement desire for Deliverance The Fifth Some Distempers rooted deeply in mens Natural Tempers Considerations of such Distempers Wayes of dealing with them The Sixth Direction Occasions and Advantages of Sin to be prevented The Seventh Direction The first actings of Sin vigorously to be opposed THIS is my Third Direction Load thy Conscience with the Guilt of it Not onely consider that it hath a Guilt but load thy Conscience with the Guilt of its actual Eruptions and Disturbances For the right improvement of this Rule I shall give some particular Directions First Take Gods Meâ—hod in it and begin with Generals aâ—â— so descend to particulars 1 Charge thy Conscience with that Guilt which appears in it from the Rectitude and Holiness of the Law Bring the holy Law of God into thy Conscience lay thy corruption to it pray that thou mayest be affected with it Consider the holiness spirituality fiery severity inwardness absoluteness of the Law And see how thou canst stand before it Be much I say in affecting thy Conscience with the Terrour of the Lord in the Law and how righteous it is that every one of thy Transgressions should receive a recompence of Reward Perhaps thy Conscience will invent shifts and Evasions to keep off the Power of this Consideration as that the condemning power of the Law doth not belong to thee thou art set free from it and the like and so though thou be not conformable to it yet thou needest not to be so much troubled at it But 1. Tell thy Conscience that it cannot manage any evidence to the purpose that thou art free from the condemning Power of Sin whilest thy unmortified Lust lyes in thy Heart so that perhaps the Law may make good its Plea against thee for a full Dominion and then thou art a lost Creature Wherefore it is best to ponder to the utmost what it hath to say Assuredly he 〈◊〉 pleads in the most secret Reserve of his Heart that he is freed from the condemning poâ—eâ— of the Law thereby secretly to
himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2.14 This was his Aym and Intendment wherein he will not fail in his giving himself for us That we might be freed from the Power of our Sins and purified from all our defiling Lusts was his Design He gave himself for the Church that he might sanctifie and cleanse it that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5.25 26 27. And this by virtue of his death in various and several degrees shall be accomplished Hence our washing purging and cleansing is every where ascribed to his Blood 1 Joh. 1.7 Heb. 1.3 Revelat. 1.5 That being sprinkled on us Purgeâ— our Consciences from dead works to serve the living God Heb. 9.14 This is that we aim at this we are in pursuit of that our Consciences may be purged from dead works that they may be rooted out destroyed and have place in us no more This shall certainly be brought about by the Death of Christ There will virtue go out from thence to this purpose Indeed all Supplies of the Spirit all Communications of Grace and Power are from hence as I have elsewhere shewed Thus the Apostle states it Rom. 6. vers 2. is the Case proposed that we have in hand How shall we that are dead unto sin live any longer therein Dead to Sin by Profession dead to Sin by Obligation to be so dead to Sin by a Participation of Virtue and Power for the Killing of it dead to Sin by Vnion and Interest in Christ in and by whom it is killed How shall we live therein This he presses by sundry Considerations all taken from the Death of Christ in the ensuing Verses This must not be vers 3. Know you not that so many of us as were baptized into Jesus Christ were baptized into his Death We have in Baptisme an Evidence of our Implantation into Christ we are baptized into him But what of him are we baptized into an Interest in His Death saith he If indeed we are baptized into Christ and beyond Outward Profession we are â—â—ptized into his Death The Explication 〈◊〉 this of our being baptized into the Death of Christ the Apostle gives us vers 4 5. Therefore we are buried with him by Baptisme into Death that like as Christ was raised up from the dead by the Glory of the Father even so we also should walk in Newness of life Knowing this that our Old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin This is saith he our being baptized into the Death of Christ namely our Conformity thereunto To be dead unto Sin to have our corruptions mortified as he was put to death for Sin so that as he was raised up to Glory we may be raised up to Grace and Newness of Life He tells us whence it is that we have this Baptisme into the Death of Christ vers 6. and this is from the Death of Christ it self Our old Man is crucified with him that the Body of Sin might be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is crucified with him not in respect of Time but of Causality we are crucified with him meritoriously in that he procured the Spirit for us to mortifie Sin efficiently in that from his Death virtue comes forth for our crucifying in the way of a Representation and Exemplar we shall assuredly be crucified unto Sin as he was for our Sin This is that the Apostle intends Christ by his Death destroying the works of the Devil procuring the Spirit for us hath so killed Sin as to its Reign in Believers that it shall not obtain its End and Dominion 2 Then act Faith on the Death of Christ and that under these two Notions 1. In expectation of Power 2. In endeavours for Conformity For the First the Direction given in general may suffice As to the latter that of the Apostle may give us some Light into our Direction Gal. 3.1 Let Faith look on Christ in the Gospel as he is set forth dying and crucified for us Look on him under the weight of our Sins praying bleeding dying bring him in that Condition into thy heart by Faith apply his blood so shed to thy Corruptions do this daily I might draw out this Consideration to a great length in sundry particulars but I must come to a close I have onely then to adde the Heads of the work of the Spirit in this business of Mortification which is so peculiarly ascribed to him In one word This whole work which I have described as our Duty is effected carried on and accomplished by the Power of the Spirit in all the parts and degrees of it As 1. He alone clearly and fully convinces the Heart of the evil and guilt and danger of the Corruption Lust or Sin to be Mortified Without this Conviction or whilest it is faint that the Heart can wrestle with it or digest it there will be no through-work made An unbelieving Heart as in part we have all such will shift with any Consideration untill it be over-powred by clear and evident Convictions Now this is the proper work of the Spirit He convinces of Sin Joh. 16.8 He alone can do it If mens rational Considerations with the preaching of the letter were able to convince them of Sin we should it may be see more Convictions than we doe There comes by the preaching of the Word an Apprehension upon the understandings of men that they are Sinners that such and such things are Sins that themselves are guilty of them But this light is not powerfull nor doth it lay hold on the practical Principles of the Soul so as to conform the Mind and Will unto them to produce Effects suitable to such an Apprehension And therefore it is that wise and knowing men destitute of the Spirit do not think those things to be Sins at all wherein the chief Movings and Actings of Lust do consist It is the Spirit alone that can do that doth this work to the purpose And this is the first thing that the Spirit doth in order to the Mortification of any Lust whatever It convinces the Soul of all the evil of it cuts off all its pleas discovers all its deceits stops all its Evasions answers its Pretences makes the Soul own its Abomination and lye down under the sense of it Unless this be done all that followes is in vain 2. The Spirit alone reveals unto us the Fulness of Christ for our Relief which is the Consideration that stayes the Heart from false Wayes and from despairing Despondency 1 Cor. 2.8 3. The Spirit alone establishes the Heart in expectation of Relief from Christ which is the great sovereign Means of Mortification as hath been discovered 2 Cor. 1.21 4. The Spirit alone
the same Chapter there is no condemnation to them 2. The Certainty of the coherence and Connexion that is between the things spoken of As we say to a sick man If you will take such a potion or use such a remedy you will be well The thing we solely intend to express is the certainty of the Connexion that is between the potion or remedy and health And this is the use of it here The certain Connexion that is between the mortifying of the deeds of the Body and living is intimated in this conditional particle Now the connexion and coherence of things being manifold as of Cause and Effect of Way and Means and the End this between Mortification and Life is not of Cause and Effect properly and strictly for Eternal Life is the gift of God through Jesus Christ Rom. 6.23 But of Means and End God hath appointed this Means for the attaining that End which he hath freely promised Means though necessary have a fair subordination to an End of free Promise A Gift and a procuring Cause in him to whom it is given are inconsistent The intendment then of this Proposition as conditional is That there is a certain infallible connexion and coherence between true Mortification and Eternal Life if you use this Means you shall obtain that End If you do mortifie you shall live And herein lyes the main motive unto and Enforcement of the Duty prescribed 2. The next thing we meet withall in the words is the persons to whom this Duty is prescribed and that is expressed in the word Ye in the Original included in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye mortifie that is ye Believers ye to whom there is no Condemnation vers 1. ye that are not in the Flesh but in the Spirit vers 5. who are quickened by the Spirit of Christ vers 10.11 to you is this Duty prescribed The pressing of this Duty immediately on any other is a notable Fruit of that Superstition and self-Righteousness that the world is full of the great work and design of devout men ignorant of the Gospel Rom. 10.3 4. Joh. 15.5 Now this description of the Persons in conjunction with the prescription of the duty is the main Foundation of the ensuing Discourse as it lyes in this Thesis or Proposition The choisest Believers who are assuredly freed from the condemning power of sin ought yet to make it their business all their dayes to mortifie the indwelling power of sin 3. The principal efficient Cause of the performance of this Duty is the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by the Spirit The Spirit here is the Spirit mentioned vers 11. the Spirit of Christ the Spirit of God that dwells in us vers 9. that quickens us vers 11. the Holy Ghost vers 14. the Spirit of Adoption vers 15. the Spirit that maketh Intercession for us vers 26. All other wayes of Mortification are vain all helps leave us helpless it must be done by the Spirit Men as the Apostle intimates Rom. 9.30 31 32. may attempt this work on other Principles by Means and Advantages administred on other accounts as they always have done and do but saith he this is the work of the Spirit by him alone is it to be wrought and by no other power is it to be brought about Mortification from a self-strength carried on by wayâ—s of self-invenâ—â—on unto the End of a self-Righteousness is the Soul and substance of all â—alse Religion in the world And this is a second Principle of my ensuing Discourse 4. The Duty it self mortifie the deeds of the Body is nextly to be remarked Three things are here to be enquired into 1. What is meant by the Body 2. What by the deeds of the Body 3. What by Mortifying of them 1. The Body in the close of the verse is the same with the Flesh in the beginning If ye live after the flesh ye shall dye but if ye Mortifie the deeds of the body that is of the flesh It is that which the Apostle hath all along discoursed of under the name of the flesh which is evident from the prosecution of the Antithesis between the spirit and the flesh before and after The Body then here is taken for that Corruption and Pravity of our Natures whereof the Body in a great part is the Seat and Instrument The very Members of the Body being made servants unto Unrighteousness thereby Rom. 6.19 It is Indwelling Sin the corrupted Flesh or Lust that is intended Many Reasons might be given of this metonymical expression that I shall not now insist on The body here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old man and the body of Sin Rom. 6.6 or it may synechdochically express the whole person considered as corrupted and the seat of Lusts and distempered Affections 2. The deeds of the Body the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed denoteth the outward actions chiefly The works of the Flesh as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.19 which are there said to be manifest and are enumerated Now though the outward deeds are here onely expressed yet the inward and next Causes are chiefly intended the Axe is to be laid to the root of the tree The Deeds of the Flesh are to be mortified in their Causes from whence they spring the Apostle calls them Deeds as that which every Lust tends unto Though it do but conceive and prove abortive it ayms to bring forth a perfect Sin Having both in the seventh and the beginning of this Chapter treated of Indwelling Lust and Sin as the Fountain and Principle of all sinfull Actions he here mentions its Destruction under the name of the Effects which it doth produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.6 the wisdom of the Flesh by a metonymie of the same nature with the former or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions and lusts of the flesh Gal. 5.24 whence the deeds and fruits of it do arise and in this sence is the Body used vers 10. The body is dead because of sin 3. To Mortifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye put to death a Metaphorical Expression taken from the putting of any living thing to death To kill a Man or any other living thing is to take away the principle of all his strength vigour and power so that he cannot act or exert or put forth any proper Actings of his own so it is in this Case Indwelling Sin is compared to a Person a living Person called the old man with his faculties and properties his wisdom craft subtilty strength this sayes the Apostle must be killed put to death Mortified that is have its power life vigour and strength to produce its Effects taken away by the Spirit It is indeed meritoriously and by way of Example utterly mortified and slain by the Cross of
may let Sin alone But as Sin is never less quiet than when it seems to be most quiet and its waters are for the most part deep when they are still so ought our contrivances against it to be vigorous at all times in all conditions even where there is least suspition Sin doth not only abide in us but the Law of the members is still rebelling against the Law of the Mind Rom. 7.23 and the Spirit that dwells in us lusteth to Envy Jam. 4.5 It is alwayes in continual work the flesh lusteth against the Spirit Gal. 5.17 Lust is still tempting and conceiving sin Jam. 1.14 In every Moral Action it is alwayes either inclining to evil or hindring from that which is good or disframing the Spirit from Communion with God It inclines to Evil the evil that I would not that I do saith the Apostle Rom. 7.19 whence is that why because in me thingâ— and it hinders from good the good that I would do that I do not vers 19. upon the same account either I do it not or not as I should all my Holy things being defiled by this sin The flesh lusteth against the Spirit that ye cannot do the things that ye would Gal. 5.17 and it unâ—rames our Spirit and thence is called the sin that so easily besets us Heb. 12.1 on which accounâ— are those grievous Complaints that the Apostle makes of it Rom. 7. So that sin is alâ—â—yes acting alwayes conceiving alwayes seducing and tempting Who can say that he had ever any thing to do with God or for God that indwelling Sin had not an hand in the corrupting of what he did And this trade will it drive more or less all our dayes If then sin will alwayes Acting if we be not alwayes Mortifying we are lost Creatures He that stands still and suffers his Enemies to double blowes upon him without resistance will undoubtedly be conquered in the issue If Sin be subtil watchfull strong and alwayes at work in the business of killing our Sâ—uls and we be slothfull negligent foolish in proceeding to the ruine thereof can we expect a comfortable Event There is not a day but sin soils or is soiled prevails or is prevailed on and it will be so whilest we live in this world I shall discharge him from this Duty who can bring sin to a Composition to a cessation of Arms in this Warfare if it will spare him any one day in any one duty provided he be a person that is acquainted with the spirituality of Obedience and the subtilty of sin let him say to his Soul as to this Duty Soul take thy rest The Saints whose Souls breath after deliverance from its perplexing Rebellion know there is no safety against it but in a constant Warfare 3. Sin will not only be striving acting rebelling troubling disquieting but it let alone if not continually mortified it will bring forth great cursed scandalous Soul-destroying sins The Apostle tells us what the works and fruits of it are Gal. 5 19 20 21. The works of the flesh are manifest which are Adultery fornication uncleanness lâ—sciviousness idolatry witchcraft hatred variance â—mulations wrath strife seditions heresies envyings murthers drunkenness revellings and such like You know what it did in David and sundry others Sin aimâ— alwayes at the utmost every time it rises up to tempt or entice might it have its own course it would go out to the utmost sin in that kind Every unclean Thought or Glance would be Adultery if it could every covetous Desire would be Oppression every thought of Unbelief would be Atheism might it grow to its head Mâ—n may come to that that sin may not be heard speaking a scandalous word in their hearts that is provoking to any great sin with scandal in its mouth but every rise of Lust might it have its course would come to the height of Vâ—llâ—ny It is like the Grave that is never satisfied And herein lies no small share of the deceitfulness of Sin by which it prevails to the hardening of men and so to theâ—r ruine Hâ—b 3.13 It is moâ—eâ—t as it were in its firâ—t motions and Proposals but having oâ—ce got sooting in the heart by them it constantly makes good its ground and presseth on to some farther degrees in the same kind This new acting and pressing forward makes the Soul take little notice of what an entrance to a falling off from God is already made it thinks all is indifferent well if there be no farther progress and so far as the Soul is made insensible of any sin that is as to such a sense as the Gospel requireth so far it is hardned but Sin is still pressing forward and that because it hath no bounds but utter Relinquishment of God and opposition to him that it proceeds towards its height by degrees making good the ground it hath got by Hardness is not from its Nature but its Deceitfulness Now nothing can prevent this but Mortification That withers the Root and strikes at the Head of Sin every Hour that whatever it ayms at it is crossed in There is not the best Saint in the world but if he should give over this Duty would fall into as many cursed sins as ever any did of his kind 4. This is one main reason why the Spirit and the new Nature is given unto us that we may have a Principle within whereby to oppose Sin and Lust The Flesh lusteth against the Spirit Well and what then Why the Spirit aâ—so lusteth against the Flesh Gal. 5.17 There is a propensity in the Spirit or spiritual new Nature to be acting against the Flesh as well as in the Flesh to be acting against the Spirit So 2 Pet. 1.4 5. It is our participation of the Divine Nature that gives us an escape from the pollutions that are in the world through lust and Rom. 7.23 there is a law of the mind as well as a law of the members Now this is 1 The most Unjust and unreasonable thing in the world when two Combatants are engaged to bind one and to keep him up from doing his utmost and to leave the other at liberty to wound him at his pleasure And 2 The Foolishest thing in the world to bind him who fights for our Eternal Condition and to let him alone who seeks and violently attempts our everlasting ruine The Contest is for our lives and souls Not to be daily employing the Spirit and New Nature for the Mortifying of Sin is to neglect that excellent succour which God hath given us against our greatest Enemy If we neglect to make use of what we have received God may justly hold his hand from giving us more His Graces as well as his Gifts are bestowed on us to use exercise and trade with Not to be daily mortifying sin is to sin against the Goodness Kindness Wisdom Grace and Love of God who hath furnished us with a Principle of doing it 5. Negligence in this Duty cast the Soul
doe untill they come v. 15. to acknowledge their Offence Men may see their Sickness and Wounds but yet if they make not due Applications their Cure will not be effected Secondly Mortification prunes all the Graces of God and makes room for them in our hearts to grow The Life and Vigour of our spiritual Lives consists in the vigour and flourishing of the Plants of Grace in our Hearts Now as you may see in a Garden let there be a precious herb planted and let the Ground be untilled and weeds grow about it perhaps it will live still but be a poor withering unusefull thing you must look and search for it and sometimes can scarce find it and when you do you can scarce know it whether it be the Plant you look for or no and suppose it be you can make no use of it at all when let another of the same kind be set in ground naturally as barren and bad as the other but let it be well weeded and every thing that iâ— noxious and hurtfull removed from it it flourishes and thrives you may see it at first look into the Garden and have it for your use when you please So it is with the Graces of the Spirit that are planted in our hearts That is true they are still they abide in a heart where there is some Neglâ—ct of Mortification but they are ready to dye Revel 3.2 they are withering and decaying The heart is like the Sluggards Field so over-grown with weeds that you can scarce see the good Corn. Such a man may search for Faith Love and Zeal and scarce be able to find any and if he do discover that these Graces are there yet alive and sincere yet they are so weak so clogged with Lusts that they are of very little use they remain indeed â—ut are ready to dye But now let the Heart be cleansed by Mortification the Weeds of Lust constantly and daily rooted up as they spring daily Nature being their proper soyl let Room be made for Grace to thrive and flourish how will every Grace act its part and be ready for every use and purpose Thirdly As to our Peace as there is nothing that hath any Evidence of Sincerity without it so I know nothing that hath such an Evidence of Sincerity in it which is no small Foundation of our Peace Mortication is the Souls vigorous Oppâ—sition to self wherein Sincerity is most evident CHAP. V. The principal Intendment of the whole Discourse proposed The first main Case of Canscience stated What it is to Mortifie any Sin negatively considered Not the utter Destruction of it in this Life Not the Dissimulation of it Not the Improvement of any Natural Principle Not the Diversion of it Not an Occasional Conquest Occasional Conquests of Sin what and when Vpon the Eruption of Sin in time of Danger or Trouble THese things being premised I come to my principal Intention of handling some Questions or practical Cases that present themselves in this business of Mortification of Sin in Believers The first which is the Head of all the rest and whereunto they are reduced may be considered as lying under the ensuing Proposal Suppose a man to be a true Believer and yet finds in himself a powerfull Indwelling Sin leading him captive to the Law of it consuming his Heart with trouble perplexing his Thoughts weakening his Soul as to Duties of Communion with God disquiâ—ting him as to Peace and perhaps deâ—iling his Conscience and exposing him to Hardening through the deceitfulness of Sin what shall he doe what Course shall he take and insist on for the Mortification of this Sin Lust Distemper or Corruption to such a Degree as that though it be not utterly destroyed yet in his Contest with it he may be enabled to keep up Power Strength and Peace in Communion with God In answer to this important Enquiry I shall do these things 1. Shew what it is to mortifie any Sin and that both Negatively and Positively that we be not mistaken in the Foundation 2. Give general Directions for such things as without which it will be utterly impossible for any one to get any Sin truely and spiritually Mortified 3. Draw out the Particulars whereby this is to be done in the whole carrying on this Consideration that it is not of the Doctrine of Mortification in general but only in reference to the particular Case before proposed that I am treating 1. To Mortifie a Sin is not utterly to kill root it out and destroy it that it should have no more hold at all nor residence in our hearts It is true this is that which is aymed at but this is not in this Life to be accomplished There is no man that truely sets himself to mortifie any Siâ— but he ayms at intends desires its utter destruction that it should leave neither Root nor Fruit in the Heart or Life He would so kill it that it should never move or stirre any more crye or call seduce or tempt to Eternity It s not being is the thing aymed at Now though doubtless there may by the Spirit and Grace of Christ a wonderfull success and Eminency of victory against any sin be attained so that a man may have almost constant triumph over it yet an utter killing and destruction of it that it should not be is not in this Life to be expected This Paul assures us of Phil. 3.12 Not as though I had already attained or were already perfect He was a choise Saint a pattern for Believers who in Faith and Love and all the Fruits of the Spirit had not his Fellow in the world and on that account ascribes perfection to himself in comparison of others vers 15. Yet he had not attained he was not perfect but was following after still a vile body he had and we have that must be changed by the great power of Christ at last v. 21. This we would have but God sees it best for us that we should be compleat in nothing in our selves that in all things we might be compleat in Christ which is best for us Col. 2.10 2. I think I need not say it is not the dissimulation of a Sin when a man on some outward respects forsakes the Practice of any sin men perhaps may look on him as a changed man God knows that to his former iniquity he hath added cursed hypocrisie and is got in a safer path to Hell than he was in before He hath got another Heart than he had that is more cunning not a new Heart that is more holy 3. The Mortification of Sin consists not in the Improvement of a quiet sedate Nature Some men have an Advantage by their natural Constitution so far as that they are not exposed to such violence of unruly passions and tumultuous Affections as many others are Let now these men cultivate and improve their Natural Frame and Temper by Discipline Consideration and Prudence and they may seem to themselves
Messenger of Satan let loose on Paul that he might not be lifted up through the abundance of spiritual Revelations Was it not a Correction to Peters vain Confidence that he was left to deny his Master Now if this be the state and Condition of Lust in its prevalency that God often-times suffers it so to prevail at least to admonish us and to humble us perhaps to chasten and correct us for our general loose and careless walking is it possible that the effect should be removed and the cause continued that the particular Lust should be mortified and the general Course be unreformed He then that would really throughly and acceptably mortifie any disquieting Lust let him take care to be equally diligent in All parts of Obedience and know that every Lust every Omission of Duty is burdensome to God though but one is so to Him Whilest there abides a Treachery in the Heart to indulge to any Negligence in not pressing Universally to all Perfection in Obedience the Soul is weak as not giving Faith its whole work and selfish as considering more the Trouble of Sin than the Filth and Guilt of it and lives under a constant provocation of God so that it may not expect any comfortable Issue in any spiritual Duty that it doth undertake much less in this under Consideration which requires another Principle and Frame of Spirit for its Accomplishment CHAP. IX Particular Directions in relation to the foregoing Case proposed First Consider the dangerous Symptoms of any Lust 1. Inveterateness 2. Peace obtained under it the several wayes whereby that is done 3. Frequency of success in its seductions 4. The Soul 's fighting against it with Arguments only taken from the Event 5. It s being attended with Judiciary Hardness 6. It s withstanding particular dealings from God The State of Persons in whom these things are found THE foregoing General Rules being supposed Particular Directions to the Soul for its guidance under the sense of a disquieting lust or distemper being the main thing I aym at come next to be proposed Now of these some are previous and preparatory and in some of them the work it self is contained Of the first sort are these ensuing First Consider what dangerous symptoms thy Lust hath attending or accompanying it Whether it hath any deadly Mark on it or no If it hath extraordinary Remedies are to be used an ordinary course of Mortification will not do it You will say what are these dangerous Marks and symptoms the desperate Attendances of an indwelling Lust that you intend Some of them I shall name 1 Inveterateness if it hath lyen long corrupting in thy Heart if thou hast suffered it to abide in Power and prevalency without attempting vâ—gorously the killing of it and the healing of the wounds thou hast received by it for some long season thy Distemper is dangerous Hast thou permitted Worldliness Ambition Greediness of Study to eat up other Duties the Duties wherein thou oughtest to hold constant Communion with God for some long season Or Vncleanness to defile thy Heart with vain and foolish and wicked Imaginations for many dayes Thy Lust hath a dangerous symptom So was the Case with David Psal. 38.5 My wounds stink and are corrupt because of my foolishness When a Lust hath layen long in the Heart corrupting festering cankering it brings the Soul to a wofull Condition In such a case an ordinary course of humiliation will not do the work Whatever it be it will by this Means insinuate it self more or less into all the Faculties of the Soul and habituate the Affections to its Company and society it growes familiar to the Mind and Conscience that they do not startle at it as a strange thing but are bold with it as that which they are wonted unto yea it will get such advantage by this Means as often-times to exert and put forth it self without having any notice taken of it at all as it seems to have been with Joseph in his swearing by the Life of Pharaoh Unless some extraordinary Course be taken such a person hath no ground in the world to expect that his latter End shall be Peace For first How will he be able to distinguish between the long abode of an unmortified lust and the dominion of Sin which cannot befall a Regenerate person Secondly How can he promise himself that it shall ever be otherwise with him or that his lust will cease tumultuating and seducing when he sees it fixed and abiding and hath done so for many dayes and hath gone through variety of Conditions with him It may be it hath tryed mercyes and afflictions and those possibly so remarkable that the Soul could not avoyd the taking special notice of them it may be it hath weathered out many a thorn and passed under much variety of Gifts in the Administration of the Word and will it prove an easie thing to dislodge an Inmate pleading a title by Prescription Old neglected wounds are often mortal alwayes dangerous Indwelling Distempers grow resty and stubborn by continuance in ease and quiet Lust is such an Inmate as if it can plead Time and some Prescription will not easily be ejected As it never dyes of it self so if it be not daily killed it will alwayes gather strength 2 Secret Pleas of the Heart for the countenancing of it self and keeping up its peace notwithstanding the abiding of a Lust without a vigorous Gospel Attempt for its Mortification is another dangerous symptome of a deadly Distemper in the Heart Now there be several wayes whereby this may be done I shall name some of them As 1. When upon Thoughts perplexing Thoughts about Sin instead of applying himself to the Destruction of it a man searches his Heart to see what Evidences he can find of a good Condition notwithstanding that sin and Lust so that it may go well with him For a man to gather up his Experiences of God to call them to mind to collect them consider trye improve them is an excellent thing a Duty practised by all the Saints commended in the Old Testament and the New This was Davids work when he communed with his own heart and called to remembrance the former loving kindness of the Lord Psal. 77.6 7 8 9. This is the Duty that Paul sets us to practise 2 Cor. 13.5 And as it is in it self excellent so it hath beauty added to it by a proper Season A time of Tryal or Temptation or Disquietness of the Heart about Sin is a picture of Silver to set off this Golden Apple as Solomon speaks But now to do it for this End to satisfie Conscience which cryes and calls for another purpose is a desperate Device of an heart in love with Sin When a mans Conscience shall deal with him when God shall rebuke him for the sinfull distemper of his Heart if he instead of applying himself to get that Sin pardoned in the Blood of Christ and mortified by his Spirit
scarres and moles and warts that he also is beautifull If you will have Evidences of your being Believers it must be from those things that constitute men Believers He that hath these things in himself may safely conclude If I am a Believer I am a most miserable one But that any man is so He must look for other Evidences if he will have Peace CHAP. X. The Second particular Direction Get a clear Sense of 1 The Guilt of the Sin perplexing Considerations for Help therein proposed 2 The Danger manifold 1. Hardening 2. Temporal Correction 3. Loss of Peace and Strength 4. Eternal Destruction Rules for this Management of the Consideration 3 The Evil of it 1. In Grieving the Spirit 2. Wounding the New Creature THE Second Direction is this Get a clear and abiding Sense upon thy Mind and Conscience of the 1 Guilt 2 Danger 3 Evil of that Sin wherewith thou art perplexed 1 Of the Guilt of it It is one of the Dâ—ceits of a prevailing Lust to extenuate its own Guilt Is it not a little one When I go and bow my self in the House of Rimmon God be mercifull to me in This thing Though this be bad yet it is not so bad as such and such an Evil others of the People of God have had such a Frame yea what dreadful Actual sins have some of them fallen into Innumerable wayes there are whereby Sin diverts the Mind from a right and due Apprehension of its Guilt It s noysom Exhalations darken the Mind that it cannot make a right Judgment of things Perplexing Reasonings extenuating Promises tumultuating Desires treacherous Purposes of â—â—linquishment hopes of Mercy all have a share in disturbing the Mind in its Consideration of the Guilt of a prevailing Lust. The Prophet tells us that Lust will do thus wholly when it comes to the height Hos. 4.11 Whoredom and Wine and new Wine take away the heart The Heart i.e. the understanding as it is often used in the Scripture And as they accomplish this work to the height in unregenerate Persons so in part in regeâ—â—rate also Solomon tells you of him who was enticed by the lewd Woman that he was among the simple ones he was a young man voyd of understanding Prov. 7.7 And wherein did his folly appear Why sayes he in the 23d vers He knew not that it was for his Life He considered not the Guilt of the Evil that he was involved in And the Lord rendring a Reason why his dealings with Ephraim took no better Effect gives this Account Ephraim is like a silly Dove without heart Hos. 7.11 had no understanding of his own miserable Condition Had it been possible that David should have lain so long in the Guilt of that abominable Sin but that he had innumerable corrupt Reasonings hindering him from taking a clear View of its Ugliness and Guilt in thc Glass of the Law This made the Prophet that was sent for his awaking in his dealings with him to shut up all subterfuges and Pretences by his Parable that so he might fall fully under a sense of the Guilt of it This is the proper issue of Lust in the heart it darkens the Mind that it shall not judge aright of its Guilt And many other Wayes it hath for its own Extenuation that I shall not now insist on Let this then be the first care of him that would mortifie Sin to fix a right Judgement of its Guilt in his Mind To which end take these Considerations to thy assistance 1. Though the Power of Sin be weakened by inherent Grace in them that have it that Sin shall not have dominion over them as it hath over others yet the Guilt of Sin that doth yet abide and remain is aggravated and heightned by it Rom. 6.1 2. What shall we say then shall we continue in Sin that Grace may abound God forbid how shall we that are dead to sin live any longer therein How shall we that are dead the Emphasis is on the word We. How shall we do it who as he afterwards describes it have received Grace from Christ to the contrary We doubtless are more evil than any if we do it I shall not insist on the special Aggravations of the Sins of such Persons how they sin against more Love Mercy Grace Assistance Relief Means and Deliverances than others But let this Consideration abide in thy Mind There is inconceivably more Evil and Guilt in the Evil of thy Heart that doth remain than there would be in so much Sin if thou hadst no Grace at all Observe 2. That as God sees abundance of beauty and Excellency in the desires of the Hearts of his Servants more than in any the most glorious works of other men yea more than in most of their own outward Performances which have a greater mixture of Sin than the desires and Pantings of Grace in the Heart have So God sees a great deal of Evil in the working of Lust in their Hearts yea and more than in the open notorious Acts of wicked men or in many outward Sins whereinto the Saints may fall seeing against them there is more Opposition made and more Humiliation generally followes them Thus Christ dealing with his decaying Children goes to the root with them layes aside their profession Rev. 3.15 I know thee thou art quite another thing than thou professest and this makes thee abominable So then let these things and the like Considerations lead thee to a clear sense of the Guilt of thy indwelling Lust that there may be no room in thy Heart for extenuating or excusing thoughts whereby Sin insensibly will get strength and prevail 2 Consider the danger of it which is manifold 1. Of being hardened by its Deceitfulness This the Apostle sorely charges on the Hebrews ch 3. v. 12 13. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulness of sin Take heed saith he use all means consider your Temptations watch diligently there is a Treachery a deceit in Sin that tends to the hardening of your Hearts from the Fear of God The hardening here mentioned is to the utmost utter Obduration Sin tends to it and every Distemper and Lust will make at least some progress towards it Thou that wast tender and did'st use to melt under the Word under Afflictions wilt grow as some have profanely spoken Sermon-proof and Sickness-proof Thou that did'st tremble at the presence of God thoughts of Death and Appearance before him when thou hadst more Assurance of his Love than now thou hast shalt have a Stoutness upon thy Spirit not to be moved by these things Thy Soul and thy sin shall be spoken of and spoken to and thou shalt not be at all concerned But shalt be able to pass over Duties Praying Hearing Reading and thy Heart not in the least affected Sin
there is enough in Jesus Christ to yield thee relief Phil. 4.13 It staid the prodigal when he was ready to faint that yet there was bread enough in his father's house Though he was at a distance from it yet it releived him and staid him that there it was In thy greatest distress and anguish consider that fullness of Grace those Riches those Treasures of strength might and help that are laid up in him for our support Joh. 1.16 Col. 1.19 Let them come into and abide in thy mind Consider that he is exalted and made a Prince and a Saviour to give repentance unto Israel Act. 5.31 and if to give Repentance to give Mortification without which the other is not nor can be Christ tels us that we obtain purging Grace by abiding in him Joh. 15.3 To act faith upon the fulness that is in Christ for our supply is an eminent way of abiding in Christ for both our insition and aboade is by Faith Rom. 11.19 20. Let then thy soul by faith be exercised with such thoughts and apprehensions as these I am a poor weak Creature unstable as water I cannot excel This corruption is to hard for me and is at the very door of ruining my soul and what to do I know not My soul is become as parched ground and an habitation of Dragons I have made promises and broken them vowes and engagemens have been as a thing of nought many perswasions have I had that I had got the victory and should be delivered but I am deceived so that I plainly see that without some eminent succour and assistance I am lost and shall be prevailed on to an utter relinquishment of God but yet though this be my staâ—e and Condition Yet let the hands that hang down be lifted up and the feeble knees be strengthned behold the Lord Christ that hath all fullness of Grace in his heart all fullness of power in his hand He is able to slay all these his enemies There is sufficient provision in him for my relief and assistance He can take my drooping dying soul and make me more than a Conquerer Why sayest thou O my soul my way is hid from the Lord and my Judgment is passed over from my God Hast thou not known hast thou not heard that the everlasting God the Lord the Creator of the ends the of the earth fainteth not neither is weary there is no searching of his understanding he giveth power to the faint and to them that have no might he encreaseth strength Even the youths shall faint and be weary and the young men shall utterly fail but they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint Isa. 40.49 c. He can make the dry parched ground of my soul to become a poole and my thirsty barren heart as springs of water yea he can make this habitation of Dragons this heart so full of abominable lusts and fiery temptations to be a place for Grass and fruit to himself Isa. 35. So God stayed Paul under his Temptation with the Consideration of the sufficiency of his Grace My Grace is sufficient for thee 2 Cor. 12.9 Though he were not immediately so farre made partaker of it as to be freed from his Temptation yet the sufficiency of it in God for that end and purpose was enough to stay his Spirit I say then by faith be much in the Consideration of that supply and the fullness of it that is in Jesus Christ and how he can at any time give thee strength and deliverance Now if hereby thou dost not find success to a conquest yet thou wilt be staid in the Charriot that thou shalt not fly out of the field until the battel be ended Thou wilt be kept from an utter despondency and a lying down under thy unbelief or a turning aside to false means and remedies that in the issue will not relieve thee The efficacy of this Consideration will be found only in the practice 2. Raise up thy heart by faith to an expectation of Relief from Christ Relief in this case from Christ is like the Prophets vision Hab. 2.3 It is for an appointed time but at the end it shall speak and not lye though it tarry yet wait for it because it will surely come it will not tarry though it may seem somewhat long to thee whilest thou art under thy trouble and perplexity yet it shall surely come in the appointed time of the Lord Jesus which is the best season If then thou canst raise up thy heart to a settled Expectation of relief from Jesus Christ if thine eyes are towards him as the eyes of a servant to the hand of his master Psal. 123.2 when he expects to receive somewhat from him thy soul shall be satisfied Isa. 7.8 he will assuredly deliver thee He will slay the lust and thy latter end shall be peace only look for it at His hand expect when and how He will doe it If you will not believe surely ye shall not be established Q. But thou wilt say what ground have I to build such an Expectation upon so that I may expect not to be deceived A. As thou hast necessity to put thee on this course Joh. 6.68 thou must be relieved and saved this way or none to whom wilt thou goe so there are in the Lord Jesus innumerable things to encourage and engage thee to this Expectation For the necessity of it I have in part discovered it before when I manifested that this is the work of Faith and of Believers only Without me says Christ you can doe nothing Joh. 15.15 speaking with especial relation to the purging of the heart from sin vers 2. Mortification of any sin must be by a supply of Grace Of our selves we cannot doe it Now it hath pleased the Father that in Christ all fullness should dwell Col. 1.19 that of his fulness we might receive Grace for Grace Joh. 1.16 He is the head from whence the new man must have influences of life and strength or it will decay every day If we are strengthned with might in the inner man Col. 1.11 it is by Christs dwelling in our hearts by faith Eph. 3.16 17. That this work is not to be done without the Spirit I have also shewed before Whence then do we expect the Spirit from whom do we look for him Who hath promised him to us having procured him for us Ought not all our expectations to this purpose to be on Christ alone Let this then be fixed upon thy heart that if thou hast not relief from him thou shalt never have any All wayes endeavours contendings that are not animated by this expectation of releif from Christ and him only are to no purpose will do thee no Good yea if they are any thing but supportments of thy heart in this expectation or means appointed by
brings the Cross of Christ into our Hearts with its Sin-killing Power for by the Spirit are we baptized into the Death of Christ. 5. The Spirit is the Author and Finisher of our Sanctification gives new Supplies and Influences of Grace for Holiness and Sanctification when the contrary Principle is weakened and abated Ephes. 3.16 17 18. 6. In all the Souls Addresses to God in this Condition it hath Supportment from the Spirit Whence is the power life and vigour of Prayer Whence its Efficacy to prevail with God Is it not from the Spirit He is the Spirit of supplication promised to them who look on him whom they have pierced Zech. 12.10 enabling them to pray with sighs and groans that cannot be uttered Rom. 8.16 This is confessed to be the great Medium or way of Faiths prevailing with God Thus Paul dealt with his Temptation whatever it were I besought God that it might depart from me 2 Cor. 12.8 What is the work of the Spirit in Prayer whence and how it gives us in assistance and makes us to prevail what we are to doe that we may enjoy his Help for that purpose is not my present Intendment to demonstrate FINIS A Catalogue of some Books Printed and Sold by Nat. Ponder at the Peacock in the Poultry Near Cornhil and in Chancery-lane near Fleet-street EXercitations on the Epistle to the Hebrews also Concerning the Messiah wherein the Promises concerning him to be a spiritual Râ—deemer of Mankind are explained and Vindicated c. With an Exposition of and Discourses on the two first Chapters of the said Epistle to the Hebrews By John Owen D. D. in Folio Exercitations on the Epistle to the Hebrews concerning the Priesthood of Christ wherein the Original Causes Nature Prefigurations and Discharge of that Holy Office are Explained and Vindicated The Nature of the Covenant of the Redeemer with the Call of the Lord Christ unto his Office are declared and the Opinions of the Socinians about it are fully Examined and thâ—ir oppâ—â—â—â—ions unto it refuted With a Continuation of the Expâ—â—â—ion on the third fourth and fifth Chapters of the said Epistle to the Hebrews being the Second Voluâ—â— By John Owen D. D. in Folio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A Discourse concerning tâ—e Hoâ—y â—â—irit Wherein an account is given of his Name â—â—â—â—re â—â—â—â—â—nality Dispensation Operations and Effects His whole Work in the Old and new Creation is explained â—he Doctrine concerning it vindicated from Opposâ—â—â—ions aâ—d Reproaches The Nature also and Necessity of Gospel-Holiness the difference between Grace and Morality or a spiritual Life unto God in Evangelical Obediâ—nce and a course of Moral Vertues are stated and declared By John Owen D. D. in Folio A practical Exposition on the 130 Psalm where in the Nature of the forgiveneâ—â—â—f Sin is declared the Truth and Reality of it aâ—â—erted and the case of a Soul distressed with the guilt of Sin and relieved by a Discovery of Forgiveness with God is at large discoursed By John Owen D. D. in Quarto A Practical Discourse of Gods Sovereignty with other Material points deriving thence Londons Lamentations or a sober serious Discourse concerning the late Fiery Dispensation By Mr. Thomas Brooks late Preacher of the Word at St. Margarets New-Fish street London in Quarto Liberty of Conscience upon its true and proper grounds asserted and vindicated c. To which is added the Second Part viz. Liberty of Conscience the Magistrates Interest By a Protestant a Lover of Truth and the Peace and Prosperity of the Nation in Quarto The Second Edition A Discourse of the Nature Power Deceit and Prevalency of the Remainders of Indwelling-Sin in Believers Together with the ways of its working and means of prevention By John Owen D. D. in Octavo Truth and Innocency Vindicated In a Survey of a Discourse concerning Ecclesiastical Polity and the Authority of the Civil Magistrate over the Consciences of Subjects in matters of Religion By Joh. Owen D.D. in octa Exercitations concerning the Name Original Nature use and continuance of a Sacred day of Rest wherein the Original of the Sabath from the foundation of the World the Morality of the fourth Commandment with the change of the Sabbath-day are enquired into Together with an Assertion of the Divine Institution of the Lords Day By John Owen D.D. in Octavo The Second Impression Evangelical Love Church-Peace and Unity By Jo. Owen D. D. The unreasonableness of Atheism made manifest in a Discourse to a Person of Honour By Sir Charles Wolsely Baronet Third Impression The Reasonableness of Scripture-Belief A Discourse giving some Account of those Rational Grounds upon which the Bible is received as the Word of God Written by Sir Charles Wolsely Baronet The Rehearsal Transpros'd or Animadversions upon a late Book intituled A Preface shewing what grounds there are of fears and jealousies of Popery The first Part By Andrew Marvel Esq. The Rehearsal Transpros'd the second Part. Occasioned by two Letters the first Printed by a nameless Authors intituled A Reproof c. the second a Letter left at a Friends House dated Nov. 3. 1673. subscribed J.G. and concluding with these words If thou darest to Print or Publish any Lye or Libel against Dr. Parker by the Eternal God I will cut thy Throat Answered by Andrew Marvel Theopolis or the City of God New Jerusalem in opposition to the City of the Nations Great Babylon By Henry D'anvers in Octavo A Guide for the Practical Gauger with a Compendium of Decimal Arithmetick shewing briefly the whole Art of Gauging of Brewers Tuns Coppers Backs c. Also the Mash or Oyld-Cask and Sybrant Hantz his Table of Area's of Segments of a Circle the Mensuration of all manner of Superficies By VVilliam Hunt Student in the Mathematicks in Octavo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Domus Mosaicae Clavis five Legis Sepimentum Authore Josepho Cooper Anglo in Octavo A Vindication of some Passages in a discourse concerning Communion with God from the Exceptions of VVilliam Sherlock Rector of St. George Buttelph Lane by John Owen D. D. in Octavo A Brief Instruction in the Worship of God and Discipline of the Churches of the New Testament by way of question and Answer with an Explication and Confirmation of those Answers By John Owen D. D. Anti-Sozzo five Sherlocismus Enervatus In Vindication of some Great Truths Opposed and Opposition to some Great Errors Maintained By Mr. William Sherlock A Brief Declaration and Vindication of the Doctrine of the Trinity By John Owen D. D. in 12. Eben-Ezer Or a Small Monument of great Mercy appearing in the Miraculous Deliverance of John-Carpenter From the Miserable Slavery of Algiers with the wonderful Means of their escape in a Boat of Canvas the great Distress and utmost Extremities which they endured at Sea for six days and Nights their safe Arrival at Mayork With several Matters of Remarque during their long Captivity and the following Providences of God which brought them safe to England By William Okeley in Octavo The Nature of Apostacie from the Profession of the Gospel and the punishment of Apostates declared from Heb. 6. ver 4 5 6. with an Inquiry into the Causes and Reasons of the Decay of the power of Religion in the World With Remedies and means of prevention in Octavo By John Owen D. D. Mortification of Sin in Believers 1. The Necessiâ—y 2. Nature and 3. Means of it ' With a resolution of sundry Cases of Conscience thereunto belonging By John Owen D. D. in Octavo The Practical D 〈…〉 y of the Papists Discovered to be Destructive of Câ—ristianity and Mens Souls Dutch and English Grammar Dutch and English Dictionary Since the first Eâ—ition of this Treatise that other also is published 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.26 2 Cor. 12.7 Isa. 43.24 2 King 5.18 Gen. 39.9 2 Cor. 5.14 2 Cor. 7.1 Heb. 1.11 Cant 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.8 Psal. 123.2 Psal. 130.6 Luk. 22.32 Isa. 40.28 29 30 31. Joh. 1.16 Mat. 28.18 Rom. 8.38 Mat. 11.28 Isa. 55.1 2 3. Revel 3.18 Communion with Christ chap. 7 8. Phil. 3.10 Col. 3.3 1 Pet. 1.18 1 Cor. 15.31 1 Pet. 1.16 1 Pet. 5.1 2. Col. 1.3