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
the Mortification of any particular lust and Sin which Satan takes Advantage by to disquiet and weaken him comes next under Consideration Now there are some General Considerations to be premised concerning some Principles and Foundations of this work without which no man in the world be he never so much raised by Convictions and resolved for the Mortification of any Sin can attain thereunto General Rules and Principles without which no Sin will be ever mortified are these 1. Unless a Man be a Believer that is one that is truely ingrafted into Christ he can never mortifie any one Sin I do not say unless he know himself to be so but unless indeed he be so Mortification is the work of Believers Rom. 8.13 If ye through the Spirit c. Ye Believers to whom there is no condemnation vers 1. They alone are exhorted to it Col. 3.5 Mortifie therefore your members that are upon the earth Who should mortifie You who are risen with Christ vers 1. whose Life is hid with Christ in God vers 3. who shall appear with him in Glory vers 4. An unregenerate man may do something like it but the work it self so as it may be acceptable with God he can never perform You know what a Picture of it is drawn in some of the Philosophers Sencca Tuâ—ly Epictetus what affectionate Discourses they have of contempt of the World and Self of regulating and conquering all exorbitant Affections and Passions The Lives of most of them manifested that their Maxims differed as much from true Mortification as the Sun painted on a Sign-post from the Sun in the Firmament They had neither Light nor Heat Their own Lucian sufficiently manifests what they all were There is no Death of Sin without the Death of Christ. You know what Attempts there are made after it by the Papists in their Vows Penances and Satisfactions I dare say of Them I mean as many of them as act upon the Principles of their Church as they call it what Paul sâ—yes of Israel in point of Righteousness Rom. 9.31 32. They have followed after Mortification but they have not Attained to it Wherefore Because they seek it not by Faith but as it were by the works of the Law The same is the State and Condition of all amongst our selves who in Obedience to their Convictions and awakened Consciences do attempt a Relinquishment of Sin they follow after it but they do not Attain it It is true it is it will be required of every person whatever that hears the Law or Gospel preached that he mortifie Sin It is his Duty but it is not his immediate Duty It is his Duty to do it but to do it in Gods way If you require your Servant to pay so much Money for you in such a place but first to go and take it up in another it is his Duty to pay the Money appointed and you will blame him if he do it not yet it was not his immediate Duty he was first to take it up according to your direction So it is in this Case Sin is to be mortified but something is to be done in the first place to enable us thereunto I have proved that it is the Spirit alone that can mortifie Sin He is promised to doe it and all other means without him are empty and vain How shall he then mortifie Sin that hath not the Spirit A man may easier see without Eyes speak without a Tongue than truely Mortifie one Sin without the Spirit Now how is he attained It is the Spirit of Christ and as the Apostle sayes if we have not the Spirit of Christ we are none of his Rom. 8.9 So if we are Christs have an Interest in him we have the Spirit and so alone have power for Mortification This the Apostle discourses at large Rom. 8. v. 8. So then they that are in the flesh cannot please God It is the Inference and Conclusion he makes of his foregoing Discourse about our Natural state and Condition and the Enmity we have unto God and his Law therein If we are in the flesh if we have not the Spirit we cannot do any thing that should please God But what is our deliverance from this Condition vers 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Ye Believers that have the Spirit of Christ ye are not in the flesh There is no way of Deliverance from the State and Condition of being in the flesh but by the Spirit of Christ And what if this Spirit of Christ be in you why then you are mortified vers 10. the Body is dead because of Sin or unto it Mortification is carryed on the New Man is quickened to Righteousness This the Apostle proves vers 11. from the Vnion we have with Christ by the Spirit which will produce suitable Operations in us to what it wrought in him All attempts then for Mortification of any Lust without an Interest in Christ are vain Many men that are gaâ—led with and for Sin the arrowes of Christ for Conviction by the Preaching of the Word or some Affliction having been made sharp in their hearts do vigorously set themselves against this or that particular Lust wherewith their Consciences have been most disquieted or perplexed But poor Creatures they labour in the Fire and their work consumeth When the Spirit of Christ comes to this work he will be as Refiners Fire and as Fullers Sope and he will purge men as Gold and Silver Mal. 3.3 take away their dross and tin their filth and blood as Isa. 4.3 But men must be Gold and Silver in the bottom or else Refining will do them no good The Prophet gives us the sad issue of wicked mens utmost Attempts for Mortification by what Means soever that God affords them Jer. 6.29 30. The Bellowes are burnt and the Lead is consumed of the fire the Founder melteth in vain Reprobate Silver shall men call them because the Lord hath rejected them And what is the Reason hereof v. 28. they were Brass and Iron when they were put into the Furnace Men may refine Brass and Iron long enough before they will be good Silver I say then Mortification is not the present business of unregenerate men God calls them not to it as yet Conversion is their work The Conversion of the whole Soul not the Mortification of this or that particular Lust. You would laugh at a man that you should see setting up a great Fabrick and never take any care for a Foundation especially if you should see him so foolish as that having a thousand Experiences that what he built one day fell down another he would yet continue in the same course So it is with convinced Persons Though they plainly see that what ground they get against Sin oneâ—day â—day they lose another yet they will go on in the same Road still without enquiring where the destructive flaw in
shall relieve himself by any such other Evidences as he hath or thinks himself to have and so disintangle himself from under the yoke that God was putting on his neck his Condition is very dangerous his Wound hardly curable Thus the Jews under the gallings of their own Consciences and the convincing preaching of our Saviour supported themselves with this that they were Abraham's Children and on that account accepted with God and so countenanced themselves in all abominable wickedness to their utter ruine This is in some degree a Blessing of a mans self and saying that upon one account or other he shall have peace although he addes drunkenness to thirst love of Sin undervaluation of Peace and of all tastes of Love from God are enwrapped in such a Frame Such a one plainly shews that if he can but keep up hope of escaping the wrath to come he can be well content to be Unfruitfull in the world at any Distance from God that is not final separation What is to be expected from such an Heart 2. By applying Grace and Mercy to an unmortified sin or one not sincerely endeavoured to be mortified is this Deceit carried on This is a sign of an Heart greatly entangled with the Love of Sin When a man hath secret thoughts in his Heart not unlike those of Naaman about his worshipping in the House of Rimmon in all other things I will walk with God but in this thing God be mercifull unto me his Condition is sad It is true indeed a Resolution to this purpose to indulge a mans self in any sin on the account of Mercy seems to be and doubtless in any course is altogether inconsistent with Christian Sincerity and is a badge of an Hypocrite and is the turning of the Grace of God into wantonness Jude 4. but yet I doubt not but through the craft of Sathan and their own remaining unbelief the Children of God may themselves sometimes be ensnared with this Deceit of sin or else Paul would never have so cautioned them against it as he doth Rom. 6.1 2. Yea indeed there is nothing more Natural than for fleshly reasonings to grow high and strong upon this account The flesh would fain be indulged unto upon the account of Grace and every word that is spoken of mercy it stands ready to catch at and to pervert it to its own corrupt ayms and purposes To apply Mercy then to a sin not vigorously mortified is to fulfill the End of the flesh upon the Gospel These and many other wayes and wiles a deceitfull Heart will sometimes make use of to countenance it self in its Abominations Now when a man with his sin is in this Condition that there is a secret liking of the sin prevalent in his Heart and though his Will be not wholly set upon it yet he hath an imperfect velleity towards it he would practise it were it not for such and such Considerations and hereupon relieves himself other wayes than by the Mortification and Pardon of it in the Blood of Christ that mans wounds stink and are corrupt and he will without speedy Deliverance be at the door of Death 3 Frequency of success in Sins seduction in obtaining the prevailing Consent of the Will unto it is another dangerous symptome This is that I mean When the sin spoken of gets the Consent of the Will with some delight though it be not actually outwardly perpetrated yet it hath success A man may not be able upon outward Considerations to goe along with Sin to that which James calls the finishing of it Jam. 1.14 15. as to the outward Acts of Sin when yet the will of sinning may be actually obtained Then hath it I say success Now if any lust be able thus far to prevail in the Soul of any man as his Condition may possibly be very bad and himself be unregenerate so it cannot possibly be very good but dangerous And it is all one upon the matter whether this be done by the choice of the Will or by Inadvertency For that Inadvertency it self is in a manner chosen When we are inadvertent and negligent where we are bound to watchfulness and carefulness that inadvertency doth not take off from the voluntariness of what we doe thereupon for although men do not choose and resolve to be negligent and inadvertent yet if they choose the things that will make them so they choose inadvertency it self as a thing may be chosen in its cause And let not men think that the evil of their hearts is in any measure extenuated because they seem for the most part to be surprized into that consent which they seem to give unto it for it is Negligence of their Duty in watching over their Hearts that betrayes them into that surprizal 4 When a man fighteth against his sin onely with Arguments from the Issue or the punishment due unto it this is a sign that sin hath taken great possession of the Will and that in the Heart there is a superfluity of naughtiness Such a man as opposes nothing to the seduction of Sin and Lust in his Heart but fear of shame among men or Hell from God is sufficiently resolved to do the sin if there were no punishment attending it which what it differs from living in the practice of Sin I know not Those who are Christs and are acted in their Obedience upon Gospel Principles have the Death of Christ the Love of God the detestable Nature of Sin the preciousness of Communion with God a deep grounded Abhorrency of sin as Sin to oppose to any seduction of Sin to all the workings strivings fightings of Lust in their Hearts So did Joseph How shall I doe this great evil saith he and sin against the Lord my good and gracious God And Paul The love of Christ constrains us And having received these Promises let us cleanse our selves from all pollutions of flesh and Spirit But now if a man be so under the power of his Lust that he hath nothing but Law to oppose it withall if he cannot fight against it with Gospel weapons but deals with it altogether with Hell and Judgement which are the proper Arms of the Law it is most evident that sin hath possessed it self of his Will and Affections to a very great prevalency and conquest Such a Person hath cast off as to the particular spoken of the Conduct of Renewing Grace and is kept from ruine onely by restraining Grace and so far is he fallen from Grace and returned under the Power of the Law and can it be thought that this is not a great provocation to Christ that men should cast off his easie gentle Yoke and Rule and cast themselves under the Iron yoke of the Law meerly out of indulgence unto their Lusts Try thy self by this also When thou art by Sin driven to make a stand so that thou must either serve it and rush at the command of it into folly like the horse
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
Christ and the Old man is thence said to be crucified with Christ Rom. 6.6 and our selves to be dead with him vers 8. and really initià lly in Regeneration Rom. 6.3 4 5. when a Principle contrary to it and destructive of it Gal. 5.17 is planted in our hearts but the whole work is by degrees to be carrâ—â—d on towards Perfection all our dayes Of this more in the Process of our Discourse The Intendment of the Apostle in this prescription of the Dâ—ty mentioned is that The Mortification of Indwelling Sin remaining in our mortal bodies that it may not have Life and Power to bring forth the Works or Deeds of the flesh is the constant Duty of Believers 5. The promise unto this duty is Life ye shall live The Life promised is opposed to the Death threatned in the clause foregoing If ye live after the flâ—sh ye shall die which the same Apostle elsewhere expresseth ye shall of the flesh reap corruption Gal. 6.8 or destruction from God Now perhaps the word may not only intend eternal Life but also the spiritual Life in Christ which here we have not as to the Essence and being of it which is already enjoyed by Believers but as to the joy comfort and vigour of it As the Apostle sayes in another case Now I live if ye stand fast 1 Thess. 3.8 Now my Life will do me good I shall have joy and coâ—fort with my life ye shall live lead a good vigorous comfortable spiritual Life whilest you are here and obtain Eternal Life hereafter Supposing what was said before of the connexion between Mortification and Eternal Life as of Meâ—ns and End I shall adde onely as a second Motive to the Duty prescribed that The vigour and power and comfort of our spiritual Life depends on the Mortification of the deeds of the flesh Chap. II. The principal Assertion concerning the Necessity of Mortification proposed to Confirmation Mortification the Duty of the best â—elievers Col. 3.5 1 Cor. 9.27 Indwelling Sin alwayes abides No Perfection in this Life Phil. 3.12 1 Cor. 13.12 2 Pet. 3.18 Gal. 5.17 c. The Activity of abiding sin in Believers Rom. 7.23 Jam. 4.5 Heb. 12.1 It s Fruitfulness and Tendency Every Lust aims at the height in its kind The Spirit and new Nature given to contend against Indwelling Sin Gal. 5.17 2 Pet. 1.4 5. Rom. 7.23 The fearfull Issue of the Neglect of Mortification Rev. 3.2 Heb. 3.13 The first general Principle of the whole Discourse hence confirmed Want of this Duty lamented HAving laid this Foundation a brief Confirmation of the forementioned principal Deductions will lead me to what I chiefly intend The first is That The choicest believers who are assuredly freed from the condemning power of Sin ought yet to make it their business all their dayes to mortifie the Indwelling power of Sin So the Apostle Col. 3.5 Mortifie therefore your members which are upon the earth Whom speaks he to such as were risen with Christ vers 1. such as were dead with him vers 3. such as whose Life Christ was and who should appear with him in Glory vers 4. Do you mortifie do you make it your daily work be alwayes at it whilest you live cease not a day from this work be killing Sin or it will be killing you your being dead with Christ virtually your being quickened with him will not excuse you from this work And our Saviour tells us how his Father deals with every branch in him that beareth fruit every true and living Branch He purgeth it that it may bring forth more fruit Joh. 15.2 He prunes it and that not for a day or two but whilest it is a branch in this world And the Apostle tells you what was his practice 1 Cor. 9.27 I keep under my body and bring it into subjection I do it saith he daily it is the work of my Life I omit it not this is my Business And if this were the work and business of Paul who was so incomparably exalted in Grace Light Revelations Enjoyments Priviledges Consolations above the ordinary measure of Believers where may we possibly bottom an Exemption from this Work and Duty whilest we are in this world Some brief account of the Reasons hereof may be given 1. Indwelling sin alwayes abides whilest we are in this world therefore it is alwayes to be mortified The vain foolish and ignorant disputes of men about perfect keeping of the Commands of God of perfection in this Life of being wholly and perfectâ—y dead to sin I meddle not now with It is more than probable that the men of those Abominations never knew what belonged to the keeping of any one of Gods Commands and are so much below perfection of degrees that they never attained to a perfection of parts in Obedience or universal Obedience in sincerity And therefore many in our dayes who have talked of perfection have been wiser and have affirmed it to consiâ—t in knowing no difference between good and evil Not that they are perfect in the things we call good but that all is alike to them and the height of Wickedness is their Perfection Others who have found out a new way to it by denying original indwelling Sin and a tempering the spirituality of the Law of God unto mens carnal Hearts as they have sufficiently discovered themselves to be ignorant of the Life of Christ and the power of it in Believers so they have invented a new Righteousness that the Gospel knows not of being vainly puffed up by their fleshly minds For us who dare not be wise above what is written nor boast by other mens lives of what God hath not done for us we say that Indwelling Sin lives in us in some measure and degree whilest we are in this world We dare not speak as though we had already attained or were already perfect Phil. 3.12 our inward man is to be renewed day by day whilest here we live 2 Cor. 4.16 and according to the Renovations of the new are the breaches and decayes of the old Whilest we are here we know but in part 1 Cor. 13.12 having a remaining darkness to be gradually removed by our growth in the knowledge of our Lord Jesus Christ. 2 Pet. 3.18 And the Flesh lusteth against the Spirit so that we cannot do the things that we would Gal. 5.17 and are therefore defective in our Obedience as well as in our Light 1 Joh. 1.8 We have a body of death Rom. 7.24 from whence we are not delivered but by the death of our bodies Phil. 3.21 now it being our Duty to mortifie to be killing of Sin whilest it is in us we must be at work He that is appointed to kill an Enemy if he leave striking before the other ceases living doth but half his work Gal. 6.9 Heb. 12.1 2 Cor. 7.1 2. Sin doth not onely still abide in us but is still acting still labouring to bring forth the deeds of the Flesh When sin lets us alone we
root but this mistake namely that attempting rigid Mortification they fell upon the natural man instead of the corrupt old man upon the body wherein we live instead of the Body of Death Neither will the natural Popery that is in others doe it Men are gall'd with the Guilt of a Sin that hath prevailed over them they instantly promise to themselves and God that they will do so no more they watch over themselves and pray for a season untill this heat waxes cold and the sense of Sin is worn off and so Mortification goes also and Sin returns to its former Dominion Duties are excellent food for an healthy Soul they are no physick for a sick Soul He that turns his meat into his medicine must expect no great operation Spiritually sick men cannot sweat out their distemper with working But this is the way of men that deceive their own Souls as we shall see afterwards That none of these wayes are sufficient is evident from the Nature of the work it self that is to be done it is a work that requires so many concurrent actings in it as no self Endeavour can reach unto and is of that kind that an Almighty Energy is necessary for its accomplishment as shall be afterwards manifested It is then the work of the Spirit For 1. He is Promised of God to be given unto us to do this work the taking away of the stony heart that is the stubborn proud rebellious unbelieving Heart is in general the work of Mortification that we treat of Now this is still promised to be done by the Spirit Ezek. 11.19 Chap. 36.26 I will give my Spirit and take away the stony heart and by the Spirit of God is this work wrought when all Means fail Isa. 57.17 18. 2. We have all our Mortification from the Gift of Christ and all the Gifts of Christ are communicated to us and given us by the Spirit of Christ. Without Christ we can do nothing Joh. 15.5 All communications of Supplyes and Relief in the beginnings increasings actings of any Grace whatever from him are by the Spirit by whom he alone works in and upon Believers From him we have our Mortification He is exalted and made a Prince and a Saviour to give Repentance unto us Act. 5.31 and of our Repentance our Mortification is no small Portion How doth he doe it having received the Promise of the Holy Ghost he sends him abroad for that end Act. 2.33 You know the manifold Promises he made of sending the Spirit as Tertullian speaks vicariam navare operam to do the Works that he had to accomplish in us The Resolution of one or two Questions will now lead me nearer to what I principally intend The first is Q. How doth the Spirit mortifie Sin I Answer in general three wayes A. 1. By causing our hearts to abound in Grace and the Fruits that are contrary to the Flesh and the Fruits thereof and Principles of them So the Apostle opposes the Fruits of the Flesh and of the Spirit The Fruits of the Flesh says he are so and so Gal. 5.19 20. but sayes he the Fruits of the Spirit are quite contrary quite of another sort v. 22 23. Yea but what if these are in us and do abound may not the other abound also No sayes he v. 24. They that are Christ's have crucified the flesh with the affections and lusts But how Why v. 25. by living in the Spirit and walking after the Spirit That is by the abounding of these Graces of the Spirit in us and walking according to them For saith the Apostle these are contrary one to another v. 17. so that they cannot both be in the same subject in any intense or high degree This Renewing of us by the Holy Ghost as it is called Tit. 3.5 is one great way of Mortification He causes us to grow thrive flourish and abound in those Graces which are contrary opposite and destructive to all the fruits of the Flesh and to the quiet or thriving of indwelling sin it self 2. By a real physical Efficiency on the Root and Habit of Sin for the weakning destroying and taking it away Hence he is called a Spirit of Judgement and Burning Isa. 4.4 really consuming and destroying our Lusts. He takes away the stony heart by an Almighty Efficiency for as he begins the work as to its kind so he carries it on as to its degrees He is the Fire which burns up the very root of Lust. 3. He brings the cross of Christ into the Heart of a Sinner by Faith and gives us Communion with Christ in his Death and Fellowship in his sufferings of the manner whereof more afterwards Q. If this be the work of the Spirit alone how is it that we are exhorted to it Seeing the Spirit of God only can doe it let the work be left wholly to him A. 1. It is no otherwise the work of the Spirit but as all Graces and good Works which are in us are his He works in us to will and to doe of his own good pleasure Phil. 2.13 He works all our works in us Isa. 26.12 the work of Faith with power 2 Thess. 1.11 Col. 2.12 He causes us to pray and is a Spirit of Supplication Rom. 8.26 Zach. 12.10 and yet we are exhâ—rted and are to be exhorted to all these 2. He doth not so work our Mortification in us as not to keep it still an Act of our Obedience The Holy Ghost works in us and upon us as we are fit to be wrought in and upon that is so as to preserve our own liberty and free Obedience He works upon our Vnderstandings Wills Consciences and Affections agreeably to their own Natures He works in us and with us not against us or without us so that his Assistance is an Encouragement as to the facilitating of the Work and no Occasion of neglect as to the work it self And indeed I might here bewail the endless foolish labour of poor Souls who being convinced of sin and not able to stand against the Power of their Convictions do set themselves by innumerabâ—â— perplexing Wayes and Duties to keep down sin but being strangers to the Spirit of God all in vain They combat without Victory have War without Peace and are in slavery all their dayes They spend their strength for that which is not bread and their labour for that which prositeth not This is the saddest warfare that any poor Creature can be engaged in A Soul under the power of Conviction from the Law is pressed to fight against Sin but hath no strength for the Combat They cannot but fight and they can never conquer they are like men thrust on the Sword of Enemies on purpose to be slain The Law drives them on and Sin beats them back Sometimes they think indeed that they have foyled sin when they have onely raised a dust that they see it not that is they distemper their natural Affections of Fear Sorrow and Anguish
VIII The Second general Rule proposed Without universal Sincerity for the mortifying of every Lust no Lust will be Mortified Partial Mortification alwayes from a corrupt Principle Perplexity of Temptation from a Lust oft-times a chastening for other Negligences THE Second Principle which to this purpose I shall propose is this Without Sincerity and Diligence in an Vniversality of Obedience there is no Mortification of any one perplexing Lust to be obtained The other was to the Person this to the thing it self I shall a little explain this Position A man finds any Lust to bring him into the Condition formerly described it is powerfull strong tumultuating leads captive vexes disquiets takes away peace He is not able to bear it wherefore he sets himself against it prayes against it groans under it sighs to be delivered but in the mean time perhaps in other Duties in constant Communion with God in Reading Prayer and Meditation in other wayes that are not of the same kind with the Lust wherewith he is troubled he is loose and negligent Let not that man think that ever he shall arrive to the Mortification of the Lust he is perplexed withall This is a Condition that not seldom befalls men in their Pilgrimage The Israelites under a sense of their Sin drew nigh to God with much diligence and earnestness with Fasting and Prayer Isa. 58. many Expressions are made of their Earnestness in the work v. 2. They seek me daily and delight to know my Wayes they ask of me the Ordinances of Justice they delight in approaching unto God But God rejects all their Fast iâ— a Remedy that will not heal them and the Reason given of it v. 5 6 7. is because they were particular in this Duty They attended diligently to that but in others were negligent and careless He that hath a running sore it is the Scripture Expression upon him arising from an ill habit of Body contracted by Intemperance and ill Dyet let him apply himself with what diligence and skill he can to the cure of his sore if he leave the general habit of his body under Distempers his labour and travail will be in vain So will his attempts be that shall endeavour to stop a bloody issue of Sin and filth in his Soul and is not equally carefull of his universal spiritual temperature and Constitution For 1. This kind of Endeavour for Mortification proceeds from a corrupt Principle Ground and Foundation so that it will never proceed to a good Issue The true and acceptable Principles of Mortification shall be afterward insisted on Hatred of Sin as Sin not only as galling or disquieting sence of the Love of Christ in the Cross lyes at the bottome of all true spiritual Mortification Now it is certain that that which I speak of proceeds from self-love Thou settest thy self with all diligence and earnestness to mortifie such a Lust or Sin what is the Reason of it It disquiets thee it hath taken away thy peace it fills thy heart with sorrow and trouble and fear thou hast no rest because of it Yea but Friend thou hast neglected Prayer or Reading thou hast been vain and loâ—se in thy Conversation in other things that have not been of the same nature with that lust wherewith thou art perplexed These are no less sins and evils than those under which thou groanest Jesus Christ bled for Them also Why dost thou not set thy self against them also If thou hatedst sin as Sin every evil way thou wouldst be no less watchfull against every thing that grieves and disquiets the Spirit of God than against that which grieves and disquiets thine own Soul It is evident that thou contendest against sin meerly because of thy own trouble by it Would thy Conscience be quiet under it thou would'st let it alone Did it not disquiet thee it should not be disquieted by thee Now canst thou think that God will set in with such hypocritical Endeavours that ever his Spirit will bear witness to the treachery and Falshood of thy Spirit Dost thou think he will ease thee of that which perplexeth Thee that thou mayst be at liberty to that which no less grieves Him No sayes God here is one if he could be rid of this Lust I should never hear of him more let him wrestle with this or he is lost Let not any man think to do his own work that will not do God's God's work consists in universal Obedience To be freed of the present perplexity is their own only Hence is that of the Apostle 2 Cor. 7.1 Cleanse your selves from all pollution of Flesh and Spirit perfecting holiness in the fear of the Lord. If we will do any thing we must do all things So then not onely an intense Opposition to this or that peculiar lust but it is an universal humble Frame and Temper of Heart with watchfulness over every Evil and for the performance of every Duty that is accepted 2. How know'st thou but that God hath suffered the Lust wherewith thou hast been perplexed to get strength in thee and power over thee to chasten thee for thy other Negligences and common Lukewarmness in walking before him at least to awaken thee to the consideration of thy wayes that thou mayst make a through work and change in thy course of walking with him The Rage and predominancy of a particular Lust is commonly the fruit and issue of a careless negligent course in general and that upon a double account 1 As its natural Effect if I may so say Lust as I shewed in general lyes in the Heart of every one even the best whilest he lives and think not that the Scripture speaks in vain that it is subtle cunning crafty that it seduces entices fights â—ebells Whilest a man keeps a diligent Watch over his Heart its Root and Fountain whilest above all keepings he keeps his Heart whence are the issues of Life and Death Lust withers and dyes in it But if through Negligence it makes an Eruption any particular way gets a passage to the Thoughts by the Affections and from them and by them perhaps breaks out into open sin in the Conversation the strength of it bears that way it hath found out and that way mainly it urgeth untill having got a passage it then vexes and disquiets and is not easily to be restrained Thus perhaps a man may be put to wrestle all his dayes in sorrow with that which by a strict universal Watch might easily have been prevented 2 As I said God often-times suffers it to chasten our other Negligences for as with Wicked men he gives them up to one Sin as the Judgement of another a greater for the punishment of a less or one that will hold them more firmly and securely for that which they might have possibly obtained a Deliverance from So even with his own he may he doth leave them sometimes to some vexatious distempers either to prevent or cure some other Evil So was the
into a perfect contrary Condition to that which the Apostle affirms was his 2 Cor. 4.16 Though our outward man perish our inward man is renewed day by day In these the Inward man perisheth and the Outward man is renewed day by day Sin is as the house of David and Grace as the house of Saul Exercise and success are the two main cherishers of Grace in the heart When it is suffered to lye still it withers and decayes the things of it are ready to dye Rev. 3.2 and Sin gets ground towards the hardening of the heart Heb. 3.13 This is that which I intend by the Omission of this duty Grace withers Lust flourisheth and the Frame of the Heart growes worse and worse and the Lord knows what desperate and fearful issues it hath had with many Where Sin through the Neglect of Mortification gets a considerable Victory it breaks the bones of the Soul Psal. 31.10 Psal. 51.8 and makes a man weak sick and ready to dye Psal. 38.3 4 5. that he cannot look up Psal. 40.12 Isa. 33.24 and when poor Creatures will take blow after blow wound after wound foil after foil and never rouse up themselves to a vigorous Opposition can they expect any thing but to be hardened through the deceitfulness of sin and that their Souls should bleed to death 2 Joh. 8 Indeed it is a sad thing to consider the fearfull issues of this Neglect which lye under our eyes every day See we not those whom we knew humble melting broken-hearted Christians tender and fearfull to offend zealous for God and all his wayes his Sabbaths and Ordinances grown through a neglect of watching unto this Duty earthly carnal cold wrathfull complying with the men of the world and things of the World to the Scandal of Religion and the fearfull Temptation of them that know them The truth is what between placing mortification in a rigid stubborn Frame of Spirit which is for the most part earthly legal censorious partial consistent with Wrath Envy Malice Pride on the one hand and pretences of Liberty Grace and I know not what on the other true Evangelical Mortification is almost lost amongst us of which afterwards 6. It is our Duty to be Perfecting Holiness in the fear of the Lord 2 Cor. 7.1 To be growing in Grace every day 1 Pet. 2.2 2 Pet. 3.18 To be renewing our inward man day by day 2 Cor. 4.16 Now this cannot be done without the daily Mortifying of sin Sin sets its strength against every Act of Holiness and against every degree we grow to Let not that man think he makes any Progress in Holiness who walks not over the bellies of his Lusts He who doth not kill Sin in his way takes no steps towards his Journeyes End He who finds not opposition from it and who sets not himself in every particular to its Mortification is at peace with it not dying to it This then is the first General Principle of our ensuing Discourse Notwithâ—tanding the meritorious Mortification if I may so speak of all and every Sin in the Cross of Christ notwithstanding the real Foundation of universal Mortification laid in our first Conversion by Conviction of Sin humiliation for sin and the Implantation of a new Principle opposite to it and destructive of it yet Sin doth so remain so act and work in the best of Believers whilest they live in this world that the constant daily Mortification of it is all their dayes incumbent on them Before I proceed to the Consideration of the next Principle I cannot but by the way complain of many Professors of these days who instead of bringing forth such great and evident Fruits of Mortification as are expected scarce bear any Leaves of it There is indeed a broad Light fallen upon the men of this Generation and together therewith many spiritual Gifts communicated which with some other Considerations have wonderfully enlarged the bounds of Professors and Profession both they and it are exceedingly multiplyed and increased Hence there is a noise of Religion and Religious Duties in every corner preaching in abundance and that not in an empty light trivial and vain manner as formerly but to a good proportion of a spiritual Gift so that if you will measure the number of Believers by Light Gâ—fts and profession the Church may have cause to say Who hath born me all these But now if you will take the measure of them by this great discriminating Grace of Christians perhaps you will find their number not so multiplyed Where almost is that Professor who owes his Conversion to these dayes of Light and so talks and professes at such a rate of Spirituality as few in former dayes were in any measure acquainted with I will not judge them but perhaps boasting what the Lord hath done in them that doth not give evidence of a miserably unmortified heart if vain spending of Time idleness unprofitableness in mens places envy strife variance emulations wrath pride worldliness selfishness 1 Cor. 1. be Badges of Christians we have them on us and amongst us in abundance And if it be so with them who have much Light and which we hope is saving what shall we say of some who would be accounted religious and yet despise Gospel Light and for the Duty we have in hand know no more of it but what consists in mens Denying themselves sometimes times in outward Enjoyments which is one of the outmost Branches of it which yet they will seldom practise The good Lord send out a spirit of Mortification to cure our Distempers or we are in a sad Condition There are two Evils which certainly attend every unmortified Professor The first in himself the other in respect of others 1. In himself let him pretend what he will he hath slight thoughts of Sin at least of sins of daily infirmity The Root of an unmortified Course is the digestion of Sin without bitterness in the heart When a man hath confirmed his Imagination to such an Apprehension of Grace and Mercy as to be able without bitterness to swallow and digest daily sins that man is at the very brink of turning the Grace of God into lasciviousness and being hardened by the deceitfulness of Sin Neither is there a greater Evidence of a false and rotten heart in the world than to drive such a Trade To use the blood of Christ which is given to cleanse us 1 Joh. 1.7 Tit. 2.14 The exaltation of Christ which is to give us Repentance Act. 5.31 the Doctrine of Grace which teaches us to deny all ungodliness Tit. 2.11 12. to countenance Sin is a Rebellion that in the issue will break the bones At this door have gone out from us most of the professors that have Apostatized in the dayes wherein we live for a while they were most of them under Convictions these kept them unto Duties and brought them to Profession So they escaped the pollutions that are in the world through the knowledge of our Lord
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
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
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
from an evil Tree untill he is weary whilest the Root abides in strength and vigour the beating down of the present Fruit will not hinder it from bringing forth more this is the Folly of some men they set themselves with all earnestness and diligence against the appearing eruption of lust but leaving the Principle and Root untouched perhaps unsearched out they make but little or no progress in this work of Mortification 2. In constant fighting and contending against sin To be able alwayes to be laying load on Sin is no small degree of Mortification When Sin is strong and vigorous the Soul is scarce able to make any head against it It sighs and groans and mourns and is troubled as David speaks of himself but seldom has Sin in the pursuit David complains that his Sin had taken fast hold upon him that he could look up Psal. 40.12 How little then was he able to fight against it Now sundry things are required unto and comprized in this fighting against Sin 1. To know that a man hath such an Enemy to deal withall to take notice of it to consider it as an Enemy indeed and one that is to be destroyed by all means possible is required hereunto As I said before the contest is vigorous and hazardous it is about the things of Eternity When therefore man have sleight and transient thoughts of their lusts it is no great sign that they are mortified or that they are in a way for their Mortification This is every man's knowing the plague of his own heart 1 King 8.38 Without which no other work can be done it is to be feared that very many have little knowledge of the main Enemy that they carry about them in their bosoms This makes them ready to justifie themselves and to be impatient of reproof or admonition not knowing that they are in any danger 2 Chron. 16.10 2. To labour to be acquainted with the Wayes Wâ—les Methods Advantages and Occasions of its success is the beginning of this warfare So do men deal with Enemies They enquire out their counsels and designs ponder their Ends consider how and by what means they have formerly prevailed that they may be prevented In this consists the greatest skill in conduct Take this away and all waging of Warre wherein is the greatest improvement of Humane Wisdom and Industry would be brutish So do they deal with Lust who mortifie it indeed not onely when it is actually vexing inticing and seducing but in their Retirements they consider This is our Enemy this is his way and Progress these are his Advantages thus hath he prevailed and thus he will do if not prevented So David My sin is ever before me Psal. 51.2 And indeed one of the choisest and most eminent parts of practically spiritual wisdom consists in finding out the subtilties policies and depths of any indwelling Sin to consider and know wherein its greatest strength lies what Advantage it uses to make of Occasions Opportunities Temptations what are its Pleas Pretences Reasonings what its Stratagems Colours Excuses to set the wisdom of the Spirit against the Craft of the old Man to trace this Serpent in all its turnings and windings to be able to say at its most secret and to a common Frame of Heart imperceptible actings This is your old way and course I know what you aim at and so to be alwayes in readiness is a good part of our warfare 3. To load it daily with all the things which shall after be mentioned that are grievous killing and destructive to it is the height of this contest such an one never thinks his lust dead because it is Quiet but labours still to give it new wounds new blowes every day So the Apostle Col. 3.5 Now whilest the Soul is in this Condition whilest it is thus dealing it is certainly uppermost Sin is under the Sword and dying 3. In success frequent success against any lust is another part and Evidence of Mortification By success I understand not a meer disappointment of Sin that it be not brought forth nor accomplished but a victory over it and pursuit of it to a compleat Conquest For instance when the Heart finds Sin at any time at work seducing forming Imaginations to make provision for the flesh to fulfill the lusts thereof it instantly apprehends Sin and brings it to the Law of God and love of Christ condemns it followes it with execution to the uttermost Now I say when a man comes to this state and Condition that lust is weakened in the root and principle that its motions and actions are fewer and weaker than formerly so thay they are not able to hinder his duty nor interrupt his peace when he can in a quiet sedate frame of Spirit find out and fight against Sin and have success against it then Sin is mortified in some considerable measure and notwithstanding all its Opposition a man may have peace with God all his dayes Unto these Heads then do I referre the Mortification aymed at that is of any one perplexing Distemper whereby the General pravity and Corruption of our Nature attempts to exert and put forth it self 1. First the weakening of its indwelling disposition whereby it inclines intices impells to evil rebells opposes fights against God by the implanting habitual residence and cherishing of a principle of Grace that stands in direct opposition to it and is destructive of it is the Foundation of it So by the implanting and growth of humility is pride weakened passion by patience uncleanness by purity of Mind and Conscience love of this world by heavenly-mindedness which are Graces of the Spirit or the same habitual Grace variously acting it self by the Holy Ghost according to the variety or diversity of the Objects about which it is exercised as the other are several Lusts or the same natural Corruption variously acting its self according to the various Advantages and Occasions that it meets withall 2. The promptness alacrity vigour of the Spirit or New Man in contending with cheerfull fighting against the Lust spoken of by all the Wayes and with all the Means that are appointed thereunto constantly using the succours provided against its motions and actings is a second thing hereunto required 3. Success unto several degrees attends these two Now this if the distemper hath not an inconquerable Advantage from its natural situation may possibly be to such an universal Conquest as the Soul may never more sensibly feel its Opposition and shall however assuredly arise to an allowance of Peace to the Conscience according to the tenour of the Covenant of Grace CHAP. VII General Rules without which no Lust will be mortified No Mortification unless a man be a Believer Dangers of attempting Mortification of Sin by Vnregenerate Persons The Duty of unconverted Persons as to this business of Mortification considered The vanity of the Papists Attempts and Rules for Mortification thence discovered THE wayes and Means whereby a Soul may proceed to
15.9 or as Peter speaks we purifie our Souls in obeying the Truth through the Spirit 1 Pet. 1.22 And without it it will not be done What hath been spoken I suppose is sufficient to make good my first general Rule Be sure to get an Interest in Christ if you intend to mortifie any sin without it it will never be done Ob. You will say What then would you have unregenerate men that are convinced of the Evil of sin do Shall they cease striving against sin live dissolutely give their Lusts their swinge and be as bad as the worst of men This were a way to set the whole world into Confusion to bring all things into darkness to set open the flood-gates of lust and lay the Reins upon the Necks of men to rush into all sin with delight and greediness like the horse into the battle Ans. 1. God forbid It is to be looked on as a great issue of the Wisdom Goodness and Love of God that by manifold wayes and means he is pleased to restrain the Sons of men from running forth into that compass of excess and riot which the depravedness of their Nature would carry them out unto with violence By what way soever this is done it is an issue of the care kindness and Goodness of God without which the whole Earth would be an Hell of Sin and Confusion 2. There is a peculiar convincing Power in the Word which God is often-times pleased to put forth to the wounding amazing and in some sort humbling of Sinners though they are never converted And the Word is to be preached though it hath this End yet not with this End Let then the Word be preached and the sins of men rebuked Lust will be restrained and some Oppositions will be made against Sin though that be not the Effect aymed at 3. Though this be the work of the Word and Spirit and it be good in it self yet it is not profitable nor available as to the main End in them in whom it is wrought they are still in the gall of Bitterness and under the power of darkness 4. Let men know it is their Duty but in its proper place I take not men from Mortification but put them upon Conversion He that shall call a man from mending a Hole in the Wall of his House to quench a Fire that is consuming the whole Building is not his Enemy Poor Soul it is not thy Sore-finger but thy Hectick-Feaver that thou art to apply thy self to the Consideration of Thou settest thy self against a particular Sin and doest not consider that thou art nothing but Sin Let me adde this to them who are Preachers of the Word or intend through the good hand of God that Employment It is their Duty to plead with men about their Sins to lay load on particular sins but alwayes remember that it be done with that which is the proper End of Law and Gospel That is that they make use of the Sin they speak against to the discovery of the State and Condition wherein the Sinner is Otherwise happily they may work men to Formality and Hypocrisie but little of the true End of Preaching the Gospel will be brought about It will not avail to beat a man off from his Drunkenness into a sober Formality A skilfull Master of the Assemblies layes his Axe at the Root drives still at the heart To inveigh against particular sins of ignorant unregenerate persons such as the Land is full of is a good Work But yet though it may be done with great efficacy vigour and success if this be all the effect of it that they are set upon the most sedulous Endeavours of mortifying their sins preached down all that is done is but like the beating of an Enemy in an open field and driving him into an impregnable Castle not to be prevailed against Get you at any time a sinner at the advantage on the account of any one sin whatever have you any thing to takâ— hold of him by bring it to his State and Condition drive it up to the head and there deal with him to break men off from particular sins and not to break their Hearts is to deprive our selves of Advantages of dealing with them And herein is the Roman Mortification grievously peccant they drive all sorts of persons to it without the least Consideration whether they have a principle for it or no. Yea they are so far from calling on men to believe that they may be able to mortifie their Lusts that they call men to Mortification instead of Believing The truth is they neither know what it is to believe nor what Mortification it self intends Faith with them is but a general assent to the Doctrine taught in their Church And Mortification the betaking of a man by a Vow to some certain Course of Life wherein he dâ—â—yes himself something of the use of the things of this World not without a considerable Compensation Such men know neither the Scriptures nor the Power of God Their boasting of their Mortification is but their Glorying in their shame Some Casuists among our selves who over-looking the Necessity of Regeneration do avowedly give this for a Direction to all sorts of persons that complain of any Sin or Lust that they should vow against it at least for a season a Moneth or so seem to have a scantling of Light in the Mystery of the Gospel much like that of Nicodemus when he came first to Christ. They bid men vow to abstain from their sin for a season This commonly makes their lust more impetuous Perhaps with great perplexity they keep their word Perhaps not which increases their Guilt and Torment Is their sin at all mortified hereby Do they find a conquest over it Is their Condition changed though they attain a Relinquishment of it Are they not still in the Gall of bitterness Is not this to put men to make Brick if not without straw which is worse without strength What Promise hath any unregenerate man to countenance him in this work What assistance for the performance of it Can sin be killed without an interest in the Death of Christ or Mortified without the Spirit If such Directions should prevail to change mens Lives as seldom they doe yet they never reach to the change of their hearts or Conditions They may make men self-justitiaries or Hypocrites not Christians It grieves me oft-times to see poor Souls that have a Zeal for God and a desire of eternal Welfare kept by such Directors and Directions under an hard burdensome outside Worship and Service of God with many specious Endeavours for Mortification in an utter Ignorance of the Righteousness of Christ and unacquaintedness with his Spirit all their dayes Persons and things of this kind I know too many If ever God shine into their hearts to give them the knowledge of his Glory in the face of his Son Jesus Christ they will see the folly of their present way CHAP.
into the battel or make head against it to suppress it what doest thou say to thy Soul what doest thou expostulate with thy self is this all Hell will be the end of this course Vengeance will meet with me and find me out it is time for thee to look about thee evil lyes at the door Pauls main Argument to evince that sin shall not have dominion over Believers is that they are not under the Law but under Grace Rom. 6.14 If thy contendings against Sin be all on legal Accounts from legal Principles and motives what assurance canst thou attain unto that sin shall not have dominion over thee which will be thy ruine Yea know that this Reserve will not long hold out if thy Lust hath driven thee from stronger Gospel Forts it will speedily prevail against this also do not suppose that such Considerations will deliver thee when thou hast voluntarily given up to thine Enemy those Helps and Means of Preservation which have a thousand times their Strength Rest assuredly in this that unless thou recover thy self with speed from this Condition the thing that thou fearest will come upon thee what Gospel Principles do not legal Motives cannot doe 5 When it is probable that there is or may be somewhat of judiciary hardness or at least chastening Punishment in thy Lust as disquieting This is another dangerous symptome That God doth sometimes leave even those of his own under the perplexing power at least of some Lust or Sin to correct them for former sins Negligence and Folly I no way doubt Hence was that complaint of the Church Why hast thou hardened us from the fear of thy Name Isa. 63.17 That this is his way of dealing with unregenerate men no man questions But how shall a man know whether there be any thing of Gods chastening hand in his being left to the disquietment of his distemper Answ. Examine thy Heart and Wayes What was the state and Condition of thy Soul before thou fellest into the Intanglements of that sin which now thou so complainest of Hadst thou been negligent in Duties hadst thou lived inordinately to thy self is there the guilt of any great sin lying upon thee unrepented of A new Sin may be permitted as well as a new Affliction sent to bring an Old sin to remembrance Hast thou received any eminent Mercy Protection Deliverance which thou diddest not improve in a due Manner nor wast thankfull for or hast been exercised with any Affliction without labouring for the appointed End of it or hast thou been wanting to the Opportunities of glorifying God in thy Generation which in his good Providence he had graciously afforded unto thee or hast thou conformed thy self unto the World and the men of it through the abounding of Temptations in the dayes wherein thou livest If thou findest this to have been thy State awake call upon God thou art fast asleep in a storm of Anger round about thee 6 When thy Lust hath already withstood particular dealings from God against it This Condition is described Isa. 57.17 For the Iniquity of his Coveteousness I was wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart God had dealt with them about their prevailing Lust and that several wayes by Affliction and Desertion But they held out against all This is a sad Condition which nothing but meer soveraign Grace as God expresses it in the next verse can relieve a man in and which no man ought to promise himself or bear himself upon God oftentimes in his providential Dispensations meets with a man and speaks particularly to the Evil of his Heart as he did to Joseph's Brethren in their selling of him into Egypt This makes the man reflect on his sin and judge himself in particular for it God makes it to be the voice of the Danger Affliction Trouble Sickness that he is in or under Sometimes in Reading of the Word God makes a man stay on something that cuts him to the Heart and shakes him as to his present Condition More frequently in the Hearing of the Word preached his great Ordinance for Conviction Conversion and Edification doth he meet with men God often hews men by the Sword of his Word in that Ordinance strikes directly on their bosome beloved Lust startles the Sinner makes him engage into the Mortification and Relinquishment of the Evil of his Heart Now if his Lust have taken such hold on him as to enforce him to break these bonds of the Lord and to cast these cords from him If it overcomes these Convictions and gets again into its old posture if it can cure the wounds it so receives that Soul is in a sad Condition Unspeakable are the Evils which attend such a Frame of Heart Every particular Warning to a man in such an Estate is an inestimable Mercy how then doth he despise God in them who holds out against them and what infinite Patience is this in God that he doth not cast off such an one and swear in his wrath that he shall never enter into his Rest. These and many other Evidences are there of a Lust that is dangerous if not mortal As our Saviour said of the evil Spirit This kind goes not out but by Fasting and Prayer So say I of Lusts of this kind an ordinary Course of Mortification will not doe it extraordinary wayes must be fixed on This is the First particular Direction Consider whether the Lust or Sin you are contending with hath any of these dangerous symptoms attending of it Before I proceed I must give one Caution by the way lest any be deceived by what hath been spoken Whereas I say the things and evils above mentioned may befall true Believers let not any that finds the same things in himself thence or from thence conclude that he is a true Believer These are the Evils that Believers may fall into and be ensnared withall not the things that Constitute a Believer A man may as well conclude that he is a Believer because he is an Adulterer because David that was so fell into Adultery as conclude it from the signs foregoing which are the evils of Sin and Sathan in the Hearts of Believers The seventh of the Romans contains the Description of a Regenerate man He that shall consider what is spoken of his dark side of his unregenerate part of the indwelling Power and Violence of Sin remaining in him and because he finds the like in himself conclude that he is a regenerate man will be deceived in his Reckoning It is all one as if you should argue A wise man may be sick and wounded yea do some things foolishly Therefore every one who is sick and wounded and does things foolishly is a wise man Or as if a silly deformed Creature hearing one speaking of a beautifull Person should say that he had a mark or a Scarre that much disfigured him should conclude that because he hath himself
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
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
the Corinthians reckons this as one eminent Grace that was then set on work vehement Desire 2 Cor. 7.11 And in this case of indwelling Sin and the power of it what Frame doth he express himself to be in Rom. 7.24 His heart breaks out with longings into a most passionate Expression of desire of deliverance Now if this be the frame of Saints upon the general consideration of indwelling Sin how is it to be heightened and increased when thereunto is added the perplexing Rage and Power of any particular Lust and Corruption Assure thy self unless thou longest for Deliverance thou shalt not have it This will make the Heart watchfull for all Opportunities of Advantage against its Enemy and ready to close with any Assistances that are afforded for its Destruction strong Desires are the very Life of that praying alwayes which is enjoyned us in all Conditions and in none is more necessary than in this they set Faith and Hope on work and are the Souls moving after the Lord. Get thy Heart then into a panting and breathing Frame long sigh cry out you know the Example of David I shall not need to insist on it The Fifth Directions is 5 ly Consider whether the Distemper with which thou art perplexed be not rooted in thy Nature and cherished fomented and heightned from thy Constitution A proneness to some Sins may doubtless lye in the Natural Temper and Disposition of men In this Case consider 1. This is not in the least an Extenuation of the Guilt of thy Sin Some with an open Profaneness will ascribe gross Enormities to their Temper and Disposition And whether others may not relieve themselves from the pressing Guilt of their Distempers by the same Consideration I know not It is from the Fâ—ll from the Original depravation of our Natures that the fomes and Nourishment of any Sin abides in our Natural Temper David reckons his being shapen in Iniquity and conception in Sin Psal. 51.5 as an Aggravation of his following Sin not a lessening or extenuation of it That thou art peculiarly inclined unto any sinfull Distemper is but a peculiar breaking out of Original Lust in thy Nature which should peculiarly abase and humble thee 2. That thou hast to fix upon on this account in reference to thy walking with God is that so great an Advantage is given to Sin as also to Satan by this thy Temper and Disposition that without extraordinary Watchfulness Care and Diligence they will assuredly prevail against thy Soul Thousands have been on this account hurryed headlong to Hell who otherwise at least might have gone at a more gentle less provoking less mischievous rate 3. For the Mortification of any Distemper so rooted in the Nature of a Man unto all other Wayes and Means already named or farther to be insisted on there is one expedient peculiarly suited This is that of the Apostle 1 Cor. 9.27 I keep under my Body and bring it into subjection The bringing of the very Body into subjection is an Ordinance of God tending to the Mortification of Sin This gives check unto the Natural Root of the Distemper and withers it by taking away its fatness of soil Perhaps because the Papists men ignorant of the Righteousness of Christ the Work of his Spirit and whole business in hand have layed the whole weight and stress of Mortification in voluntary Services and Penances leading to the subjection of the Body knowing indeed the true Nature neither of Sin nor Mortification it may on the other side be a Temptation to some to neglect some means of humiliation which by God himself are owned and appointed The bringing of the body into subjection in the case insisted on by cutting short the Natural Appetite by fasting watching and the like is doubtless acceptable to God so it be done with the ensuing limitations 1 That the outward weakening and impairing of the Body be not looked upon as a thing good in it self or that any Mortification doth consist therein which were again to bring us under carnal Ordinances but only as a Means for the End proposed the weakening of any Distemper in its Natural root and seat A man may have leanness of Body and Soul together 2 That the means whereby this is done namely by fasting and watching and the like be not looked on as things that in Themselves and by virtue of their Own Power can produce true Mortification of any Sin for if they would Sin might be mortified without any help of the Spirit in any unregenerate person in the world They are to be looked on onely as wayes whereby the Spirit may and sometimes doth put forth strength for the accomplishing of his own work especially in the Case mentioned Want of a right understanding and due Improvement of these and the like Considerations hath raised a Mortification among the Papists that may be better applyed to Horses and other Beasts of the Field than to Believers This is the summe of what hath been spoken when the distemper complained of seems to be rooted in Natural temper and constitution in applying our Souls to a participation of the Blood and Spirit of Christ an Endeavour is to be used to give check in the way of God to the natural Root of that Distemper Sixthly Consider what Occasions what Advantages thy Distemper hath taken to exert and put forth it self and watch against them all This is one part of that Duty which our blessed Saviour recommends to his Disciples under the name of watching Mark 13.37 I say unto you all Watch which in Luk. 21.34 is Take heed that your hearts be not overcharged Watch against all Eruptions of thy Corruptions I mean that Duty which David professed himself to be exercised unto I have saith he kept my self from mine Iniquity he watched all the wayes and workings of his Iniquity to prevent them to rise up against them This is that which we are called unto under the name of Considering our Wayes Consider what Wayes what Companyes what Opportunities what Studies what Businesses what Conditions have at any time given or do usually give advantages to thy Distempers and set thy self heedfully against them all Men will do this with respect unto their bodily infirmities and distempers The Seasons the Dyet the Ayre that have proved offensive shall be avoyded Are the the things of the Soul of less importance Know that he that dares to dâ—lly with Occasions of Sin will dare to Sin He that will venture upon Temptations unto Wickedness will venture upon Wickedness Hazael thought he should not be so wicked as the Prophet told him he would be To convince him the Prophet tells him no more but Thou shalt be King of Syria If he will venture on Temptations unto Cruelty he will be cruel Tell a man he shall commit such and such Sins he will startle at it If you can convince him that he will venture on such Occasions and Temptations of them he will have little ground left
Faith takes several views of Christ according to the Occasions of Address to him and communion with him that it hath Sometimes it views his Holiness sometimes his power sometimes his love his favour with his Father And when it goes for healing and peace it looks especially on the blood of the Covenant on his Sufferings for by his stripes are we healed and the chastisement of our peace was upon him Isa. 53.5 when we look for Healing his stripes are to be eyed not in the outward story of them which is the course of Popish Devotionists but in the Love Kindness Mystery and design of the Cross. And when we look for peace his Chastisements must be in our eye Now this I say if it be done according to the mind of God and in the strength of that Spirit which is poured out on Believers it will beget a detestation of that sin or sins for which healing and peace is sought So Ezek. 16.60 61. nevertheless I will remember my Covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting Covenant and what then then thou shalt remember thy wayes and be ashamed When God comes home to speak peace in a sure Covenant of it it fills the Soul with shame for all the wayes whereby it hath been alienated from him And one of the things that the Apostle mentions as attending that godly sorrow which is accompanyed with Repentance unto Salvation never to be repented of is revenge yea what revenge 2 Cor. 7.11 They reflected on their miscarriages with Indignation and Revenge for their Folly in them When Job comes up to a through healing he cryes Now I abhorre my self Job 42.6 and untill he did so he had no abiding peace He might perhaps have made up himself with that Doctrine of free Grace which was so excellently preached by Elihu Chap. 33. from v. 14. unto the 29th but he had then but skinned his wounds he must come to self-abhorrency if he come to healing So was it with those in Psal. 78.33 35. in their great trouble and perplexity for and upon the Account of Sin I doubt not but upon the Address they made to God in Christ for that so they did is evident from the titles they gave him they call him their Rock and their Redeemer two words every where pointing out the Lord Christ they spake peace to themselves but was it sound and abiding No it passed away as the early dew God speaks not one word of peace to their Souls But why had they not peace Why because in their Address to God they flattered him But how doth that appear vers 37. Their heart was not right with him neither were they stedfast They had not a detestation nor relinquishment of that sin in reference whereunto they spake peace to themselves Let a man make what application he will for healing and peace let him do it to the true Physitian let him do it the right way let him quiet his Heart in the Promises of the Covenant yet when Peace is spoken if it be not attended with the detestation and Abhorrency of that Sin which was the wound and caused the Disquietment this is no Peace of Gods creating but of our own purchasing It is but a skinning over the wound whilest the core lyes at the bottom which will putrifie and corrupt and corrode untill it break out again with noysomness vexation and danger Let not poor Souls that walk in such a path as this they are more sensible of the trouble of Sin than of the pollution or uncleanness that attends it they address themselves for mercy yea to the Lord in Christ they address themselves for mercy but yet will keep the sweet Morsel of their Sin under their Tongue let them I say never think to have true and solid peace For instance Thou findest thy Heart running out after the World and it disturbs thee in thy communion with God the Spirit speaks expressely to thee He that loveth the World the love of the Father is not in him 1 Joh. 2.15 This puts thee on dealing with God in Christ for the healing of thy Soul the quieting of thy Conscience but yet withall a through detestation of the evil it self abides not upon thee yea perhaps that is liked well enough but onely in respect of the Consequences of it perhaps thou mayst be saved yet as through fire and God will have some work with thee before he hath done but thou wilt have little Peace in this Life thou wilt be sick and fainting all thy dayes Isa. 57.17 This is a Deceit that lyes at the root of the Peace of many Professors and waâ—ts it they deal with all their strength about Mercy and Pardon and seem to have great Communion with God in their so doing they lye before him bewail their Sins and Follies that any one would think yea they think themselves that surely they and their Sins are now parted and so receive in Mercy that satisfies their Hearts for a little season but when a through search comes to be made there hath been some secret reserve for the Folly or Follyes treated about at least there hath not been that through Abhorrency of it which is necessary and their whole peace is quickly discovered to be weak â—nd rotten scarce abiding any longer than the words of begging it are in their mouths 2 When men measure out peace to themselves upon the conclusions that their convictions and Rational Principles will carry them out unto This is a false peace and will not abide I shall a little explain what I mean hereby A man hath got a wound by sin he hath a Conviction of some Sin upon his Conscience he hath not walked uprightly as becometh the Gospel all is not well and right between God and his Soul He considers now what is to be done Light he hath and knows what Path he must take and how his Soul hath been formerly healed Considering that the Promises of God are the outward Means of Application for the healing of his sores and quieting of his Heart he goes to them searches them out finds out some one or more of them whose literal Expressions are directly suited to his condition Sayes he to himself God speaks in this Promise here I will take my self a plaister as long and broad as my wound and so brings the word of the promise to his Condition and sets him down in peace This is another appearance upon the mount the Lord is neer but the Lord is not in it It hath not been the work of the Spirit who alone can convince us of Sin and Righteousness and Judgement but the mere Actings of the intelligent rational Soul As there are three sorts of Lives we say the vegetative the sensitive and the rational or intelligent Some things have onely the vegetative some the sensitive also and that includes the former some have the rational which takes in and supposes both
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