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
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
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
countenance himself in giving the â—â—â—st allowance unto any Sin or Lust is not able on Gospel grounds to manage any Evidence unto any tolerable spiritual Security that indeed he is in a due manner freed from what he so pretends himself to be delivered 2. Whatever be the issue yet the Law hath Commission from God to seize upon Transgressors wherever it find them and so bring them before his Throne where they are to plead for themselves This is thy present case The Law hath found thee out and before God it will bring thee If thou canst plead a Pardon well and good If not the Law will do its work 3. However this is the proper Work of the Law to discover Sin in the Guilt of it to awake and humble the Soul for it to be a Glass to represent Sin in its colours and if thou denyest to deal with it on this Account it is not through Faith but through the hardness of thy Heart and the Deceitfulness of Sin This is a Door that too many Professors have gone out at unto open Apostasie such a Deliverance from the Law they have pretended as that they would consult its Guidance and Direction no more they would measure their Sin by it no more by little and little this Principle hath insensibly from the Notion of it proceeded to influence their practical Understandings and having taken possession there hath turned the Will and Affections loose to all manner of Abominations By such wayes I say then as these perswade thy Conscience to hearken diligently to what the Law speaks in the Name of the Lord unto thee about thy Lust and Corruption Oh! if thy Ears be open it will speak with a Voyce that shall make thee tremble that shall cast thee to the ground and fill thee with Astonishment If ever thou wilt mortifie thy Corruptions thou must tye up thy Conscience to the Law shut it from all shifts and Exceptions untill it owns its Guilt with a clear and through Apprehension So that thence as David speaks thy Iniquity may ever be before thee 2 Bring thy Lust to the Gospel not for Relief but for farther conviction of its Guilt look on him whom thou hast pierced and be in bitterness Say to thy Soul What have I done what Love what Mercy what Blood what Grace have I despised and trampled on Is this the Return I make to the Father for his Love to the Son for his Blood to the Holy Ghost for his Grace Doe I thus requite the Lord Have I defiled the Heart that Christ dyed to wash that the Blessed Spirit hath chosen to dwell in And can I keep my self out of the Dust What can I say to the dear Lord Jesus How shall I hold up my head with any boldness before him Doe I account Communion with him of so little value that for this vile Lusts sake I have scarce left him any room in my Heart How shall I escape if I neglect so great Salvation In the mean time what shall I say to the Lord Love Mercy Grace Goodness Peace Joy Consolation I have despised them all and esteemed them as a thing of nought that I might harbour a Lust in my Heart Have I obtained a view of Gods Fatherly Countenance that I might behold his face and provoke him to his face Was my Soul washed that room might be made for new Defilements Shall I endeavour to disappoint the End of the Death of Christ Shall I daily grieve that Spirit whereby I am sealed to the day of Redemption Entertâ—in thy Conscience daily with this Treaty 〈◊〉 it can stand before this Aggravation o◠〈◊〉 â—â—iâ—t If this make it not sink in some 〈◊〉 and melt I fear thy Case is dangerous Secondly 〈…〉 particulars As under the General 〈…〉 Gospel all the Benefits of it are to be considered as Redemption Justification and the lâ—ke so in particular consider the Management of the love of them toward thine own Soul for the Aggravation of the Guilt of thy Corruption As 1. Consider the infinite Patience and forbearance of God towards thee in particular Consider what Advantages he might have taken against thee to have made thee a shame and a reproach in this World and an object of wrath for ever How thou hast dealt treacherously and falsly with him from time to time flattered him with thy Lips but broken all Promises and Engagements and that by the means of that Sin thou art now in pursuit of and yet he hath spared thee from time to time although thou seemest boldly to have put it to the tryal how long he could hold out And wilt thou yet sin against him wilt thou yet weary him and make him to serve with thy Corruptions Hast thou not often been ready to conclude thy self that it was utterly impossible that he should bear any longer with thee that he would cast thee off and be gracious no more that all his Forbearance was exhausted and Hell and Wrath was even ready prepared for thee and yet above all thy Expectation he hath returned with Visitations of Love and wilt thou yet abide in the Provocation of the eyes of his Glory 2. How often hast thou been at the door of being Hardened by the Deceitfulness of Sin and by the infinite rich Grace of God hast been recovered to communion with him again Hast thou not found Grace decaying Delight in Duties Ordinances Prayer and Meditation vanishing inclinations to loose careless walking thriving and they who before were entangled almost beyond recovery Hast thou not found thy self engaged in such Wayes Societies Companies and that with delight as God abhorres and wilt thou venture any more to the brink of Hardness 3. All Gods gracious dealings with thee in Providential Dispensations Deliverances Afflictions Mercies Enjoyments all ought here to take place By these I say and the like Means load thy Conscience and leave it not untill it be throughly affected with the Guilt of thy indwelling Corruption Untill it is sensible of its Wound and lye in the dust before the Lord. Unless this be done to the purpose all other Endeavours are to no purpose Whilest the Conscience hath any Means to alleviate the Guilt of Sin the Soul will never vigorously attempt its Mortification Fourthly Being thus affected with thy Sin in the next place get a constant longing breathing after deliverance from the Power of it Suffer not thy Heart one moment to be contented with thy present Frame and Condition Longing desires after any thing in things Natural and Civil are of no value nor consideration any farther but as they incite and stirre up the person in whom they are to a diligent use of Means for the bringing about the thing aymed at In spiritual things it is otherwise Longing breathing and panting after Deliverance is a Grace in its self that hath a mighty power to conform the Soul into the likeness of the thing longed after Hence the Apostle describing the Repentance and godly Sorrow of
may let Sin alone But as Sin is never less quiet than when it seems to be most quiet and its waters are for the most part deep when they are still so ought our contrivances against it to be vigorous at all times in all conditions even where there is least suspition Sin doth not only abide in us but the Law of the members is still rebelling against the Law of the Mind Rom. 7.23 and the Spirit that dwells in us lusteth to Envy Jam. 4.5 It is alwayes in continual work the flesh lusteth against the Spirit Gal. 5.17 Lust is still tempting and conceiving sin Jam. 1.14 In every Moral Action it is alwayes either inclining to evil or hindring from that which is good or disframing the Spirit from Communion with God It inclines to Evil the evil that I would not that I do saith the Apostle Rom. 7.19 whence is that why because in me thingâ— and it hinders from good the good that I would do that I do not vers 19. upon the same account either I do it not or not as I should all my Holy things being defiled by this sin The flesh lusteth against the Spirit that ye cannot do the things that ye would Gal. 5.17 and it unâ—rames our Spirit and thence is called the sin that so easily besets us Heb. 12.1 on which accounâ— are those grievous Complaints that the Apostle makes of it Rom. 7. So that sin is alâ—â—yes acting alwayes conceiving alwayes seducing and tempting Who can say that he had ever any thing to do with God or for God that indwelling Sin had not an hand in the corrupting of what he did And this trade will it drive more or less all our dayes If then sin will alwayes Acting if we be not alwayes Mortifying we are lost Creatures He that stands still and suffers his Enemies to double blowes upon him without resistance will undoubtedly be conquered in the issue If Sin be subtil watchfull strong and alwayes at work in the business of killing our Sâ—uls and we be slothfull negligent foolish in proceeding to the ruine thereof can we expect a comfortable Event There is not a day but sin soils or is soiled prevails or is prevailed on and it will be so whilest we live in this world I shall discharge him from this Duty who can bring sin to a Composition to a cessation of Arms in this Warfare if it will spare him any one day in any one duty provided he be a person that is acquainted with the spirituality of Obedience and the subtilty of sin let him say to his Soul as to this Duty Soul take thy rest The Saints whose Souls breath after deliverance from its perplexing Rebellion know there is no safety against it but in a constant Warfare 3. Sin will not only be striving acting rebelling troubling disquieting but it let alone if not continually mortified it will bring forth great cursed scandalous Soul-destroying sins The Apostle tells us what the works and fruits of it are Gal. 5 19 20 21. The works of the flesh are manifest which are Adultery fornication uncleanness lâ—sciviousness idolatry witchcraft hatred variance â—mulations wrath strife seditions heresies envyings murthers drunkenness revellings and such like You know what it did in David and sundry others Sin aimâ— alwayes at the utmost every time it rises up to tempt or entice might it have its own course it would go out to the utmost sin in that kind Every unclean Thought or Glance would be Adultery if it could every covetous Desire would be Oppression every thought of Unbelief would be Atheism might it grow to its head Mâ—n may come to that that sin may not be heard speaking a scandalous word in their hearts that is provoking to any great sin with scandal in its mouth but every rise of Lust might it have its course would come to the height of Vâ—llâ—ny It is like the Grave that is never satisfied And herein lies no small share of the deceitfulness of Sin by which it prevails to the hardening of men and so to theâ—r ruine Hâ—b 3.13 It is moâ—eâ—t as it were in its firâ—t motions and Proposals but having oâ—ce got sooting in the heart by them it constantly makes good its ground and presseth on to some farther degrees in the same kind This new acting and pressing forward makes the Soul take little notice of what an entrance to a falling off from God is already made it thinks all is indifferent well if there be no farther progress and so far as the Soul is made insensible of any sin that is as to such a sense as the Gospel requireth so far it is hardned but Sin is still pressing forward and that because it hath no bounds but utter Relinquishment of God and opposition to him that it proceeds towards its height by degrees making good the ground it hath got by Hardness is not from its Nature but its Deceitfulness Now nothing can prevent this but Mortification That withers the Root and strikes at the Head of Sin every Hour that whatever it ayms at it is crossed in There is not the best Saint in the world but if he should give over this Duty would fall into as many cursed sins as ever any did of his kind 4. This is one main reason why the Spirit and the new Nature is given unto us that we may have a Principle within whereby to oppose Sin and Lust The Flesh lusteth against the Spirit Well and what then Why the Spirit aâ—so lusteth against the Flesh Gal. 5.17 There is a propensity in the Spirit or spiritual new Nature to be acting against the Flesh as well as in the Flesh to be acting against the Spirit So 2 Pet. 1.4 5. It is our participation of the Divine Nature that gives us an escape from the pollutions that are in the world through lust and Rom. 7.23 there is a law of the mind as well as a law of the members Now this is 1 The most Unjust and unreasonable thing in the world when two Combatants are engaged to bind one and to keep him up from doing his utmost and to leave the other at liberty to wound him at his pleasure And 2 The Foolishest thing in the world to bind him who fights for our Eternal Condition and to let him alone who seeks and violently attempts our everlasting ruine The Contest is for our lives and souls Not to be daily employing the Spirit and New Nature for the Mortifying of Sin is to neglect that excellent succour which God hath given us against our greatest Enemy If we neglect to make use of what we have received God may justly hold his hand from giving us more His Graces as well as his Gifts are bestowed on us to use exercise and trade with Not to be daily mortifying sin is to sin against the Goodness Kindness Wisdom Grace and Love of God who hath furnished us with a Principle of doing it 5. Negligence in this Duty cast the Soul
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
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