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
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
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
OF THE MORTIFICATION of SIN in BELIEVERS The 1. NECESSITY 2. NATURE and 3. MEANS of it With a Resolution of sundry CASES of CONSCIENCE thereunto belonging BY JOHN OWEN D. D. a Servant of JESUS CHRIST in the Work of the Gospel The Third Edition LONDON Printed for Nathanael Ponder at the Peacock in the Poultrey near Cornhill and in Chancery-lane near Fleet-street 1668. Christian Reader I shall in a few words acquaint thee with the Reasons that obtained my consent to the publishing of the ensuing Discourse The consideration of the present State and Condition of the Generality of Professors the visible Evidences of the Frame of their Hearts and Spirits manifesting a great Disability of dealing with the Temptations wherewith from the Peace they have in the World and the Divisions that they have among themselves they are encompassed holds the chief place amongst them This I am assured is of so great importance that if hereby I only occasion others to press more effectually on the Consciences of men the work of considering their Wayes and to give more clear Direction for the compassing of the End proposed I shall well esteem of my Lot in this undertaking This was seconded by an Observation of some mens dangerous Mistakes who of late dayes have taken upon them to give Directions for the Mortification of Sin who being unacquainted with the Mystery of the Gospel and the Efficacy of the Death of Christ have anew imposed the Yoke of a self-wrought-out Mortification on the Necks of their Disciples which neither they nor their Forefathers were ever able to bear A Mortification they cry up and press suitable to that of the Gospel neither in respect of Nature Subject Causes Means nor Effects which constantly produces the deplorable Issues of Superstition self-righteousness and Anxiety of Conscience in them who take up the burthen which is so bound for them What is here proposed in weakness I humbly hope will answer the Spirit and Letter of the Gospel with the Experiences of them who know what it is to walk with God according to the Tenour of the Covenant of Grace So that if not this yet certainly something of this kind is very necessary at this season for the proâ—â—â—â—on and furtherance of this work 〈…〉 Mortification in the Hearts of Believers and their Direction in Paths safe and wherein they may find Rest to their Souls Something I have to adde as to what in particular relates unto my self Having preached on this subject unto some comfortable success through the Grace of him that administred seed to the Sower I was pressed by sundry persons in whose hearts are the Wayes of God thus to publish what I had delivered with such Additions and Alterations as I should judge necessary Vnder the inducement of their Desires I called to remembrance the Debt wherein I have now for some Years stood engaged unto sundry Nâ—ble and worthy Christian Friends as to a Treatise of Communion with God some while since promised to them and thereon apprehended that if I could not hereby compound for the greater Debt yet I might possibly tender them this Discourse of Variance with themselves as Interest for their forbearance of that of Peace and Communion with God Besides I considered that I had been providentially engaged in the publick Debate of sundry Controversies in Religion which might seem to claim something in another kind of more General Vse as a Fruit of Choice not Necessity On these and the like accounts is this short Discourse brought forth to publick view and now presented unto thee I hope I may own in sincerity that my hearts desire unto God and the chief Design of my Life in the station wherein the good Providence of God hath placed me are that Mortification and universal Holiness may be promoted in my own and in the Hearts and Wayes of others to the Glory of God that so the Gospel of our Lord and Saviour Jesus Christ may be adorned in all things for the compassing of which End if this little Discourse of the publishing whereof this is the summe of the account I shall give may in any thing be usefull to the least of the Saints it will be looked on as a Return of the weak Prayers wherewith it is attended by its unworthy Author J. OWEN CHAP. I. The Foundation of the whole ensuing Discourse laid in Rom. 8.13 The words of the Apostle opened The certain connexion between true Mortification and Salvation Mortification the work of Believers The Spirit the principal efficient Cause of it What meant by the Body in the words of the Apostle What by the Deeds of the Body Life in what sence promised to this Duty THat what I have of Direction to contribute to the carrying on of the work of Mortification in Believers may receive order and perspicuity I shall lay the foundation of it in those words of the Apostle Rom. 8.13 If ye by the Spirit do mortifie the deeds of the flesh ye shall live and reduce the whole to an Improvement of the great Evangelical Truth and Mystery contained in them The Apostle having made a Recapitulation of his Doctrine of Justification by Faith and the blessed Estate and Condition of them who are made by Grace partakers thereof vers 1 2 3. of this Chapter proceeds to improve it to the Holiness and Consolation of Believers Among his Arguments and Motives unto Holiness the Verse mentioned containeth one from the contrary Events and Effects of Holiness and Sin If ye live after the flesh ye shall dye What it is to live after the flesh and what it is to dye that being not my present aym and business I shall no otherwise explain than as they will fall in with the sence of the latter words of the verse as before proposed In the words peculiarly designed for the Foundation of the ensuing Discourse there is 1. A Duty prescribed Mortifie the deeds of the body 2. The Persons are denoted to whom it is prescribed Ye if Ye Mortifie 3. There is in them a Promise annexed to that Duty Ye shall Live 4. The Cause or Means of the Performance of this Duty the Spirit If ye through the Spirit 5. The Conditionality of the whole Proposition wherein Duty Means and Promise are contained If ye c. The first thing occurring in the words as they lye in the entire Proposition is the conditional Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if Conditionals in such Propositions may denote two things 1. The uncertainty of the Event or thing promised in respect of them to whom the duty is prescribed And this takes place where the condition is absolutely necessary unto the Issue and depends not its self on any determinate Cause known to him to whom 't is prescribed So we say If we live we will do such a thing This cannot be the Intendment of the conditional Expression in this place Of the Persons to whom these words are spoken it is said vers 1. of
and others very mortified men when perhaps their Hearts are a standing Sink of all Abominations some man is never so much troubled all his Life perhaps with anger and passion nor doth trouble others as another is almost every day and yet the latter have done more to the Mortification of the sin than the former Let not such persons trye their Mortification by such things as their natural Tâ—â—â—â—â— gives no Life or Vigour to let them bring themselves to self-denyal unbelief envy or some such spiritual sin and they will have a better view of themselves 4. A sin is not Mortified when it is onely diverted Simon Magus for a season left his Sorceries but his Covetousness and Ambition that set him on work remained still and would have been acting another way therefore Peter tells him I perceive thou art in the gall of bitterness notwithstanding the Profession thou hast made notwithstanding thy Relinquishment of thy Sorceries thy lust is as powerfull as ever in thee the same lust onely the streams of it are diverted it now exerts and puts forth it self another way but it is the old gaâ—l of Bitterness still A man may be sensible of a lust set himself againâ—t the eruptions of it take care that it shall not break forth as it hath done but in the mean time suffer the same corrupted habit to vent it self some other way As he who heals and skins a running Sore thinks himself cured but in the mean time his Flesh festereth by the Corruption of the same humour and breaks out in another place And this diversion with the Alterations that attend it often befalls men on Accounts wholly foreign unto Grace change of the Course of Life that a man was in of Relations Interests Designs may effect it yea the very Alterations in mens Constitutions occasioned by a natural Progress in the Course of their Lives may produce such Changes as these men in Age do not usually persist in the pursuit of youthfull lusts although they have never mortified any one of them And the same is the Case of bartering of Lusts and leaving to serve one that a man may serve another He that changes pride for worldliness sensuality for Pharisaisme vanity in Himself to the contempt of Others let him not think that he hath Mortified the sin that he sâ—ems to have left He hath changed his Master but is a Servant still 5. Occasional Conquests of Sin do not amount to a Mortifying of it There are two Occasions or Seasons wherein a man who is contending with any sin may seem to himself to have mortified it 1. When it hath had some sad Eruption to the disturbance of his Peace terrour of his Conscience dread of Scandal and evident provocation of God This awakens and stirres up all that is in the man and amazes him fills him with abhorrency of sin and himself for it sends him to God makes him cry out as for Life to abhorre his Lust as Hell and to set himself against it The whole man spiritual and natural being now awaked Sin shrinks in its head appears not but lyes as dead before him As when one that hath drawn nigh to an Army in the Night and hath killed a principal person instantly the guards awake men are roused up and strict Enquiry is made after the Enemy who in the mean time untill the noyse and tumult be over hides himself or lyes like one that is dead yet with firm Resolution to do the like mischief again upon the like Opportunity Upon the sin among the Corinthians see how they muster up themselves for the surprizal and Destruction of it 2 Epist. chap. 7. vers 11. So it is in a person when a breach hath been made upon his Conscience Quiet perhaps Credit by his Lust in some Eruption of Actual sin Carefulness Indignation Desire Fear Revenge are all set on work about it and against it and Lust is quiet for a season being run down before them but when the hurry is over and the Inquest past the Thief appears again alive and is as busie as ever at his work 2. In a time of some Judgement Calamity or pressing Affliction the Heart is then taken up with Thoughts and Contrivances of slying from the present troubles fears and dangers This as a convinced person concludes is to be done only by relinquishment of Sin which gains peace with God It is the Anger of God in every Affliction that galls a Convinced person To be quit of this men resolve at such times against their sins Sin shall never more have any place in them they will never again give up themselves to the service of it Accordingly Sin is quiet stirres not seems to be Mortified not indeed that it hath received any one wound but meerly because the Soul hath possess'd its Faculties whereby it should exert it self with thoughts inconsistent with the motions thereof which when they are laid aside Sin returns again to its former Life and Vigour So they Psal. 78.32 unto 38. Are a full Instance and Description of this Frame of spirit whereof I speak For all this they sinned still and believed not for his wonderous works Therefore their dayes did he consume in vanity and their years in trouble When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their rock and the high God their Redeemer Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues For their heart was not right with him neither were they stedfast in his Covenant I no way doubt but that when they sought and returned and enquired early after God they did it with full purpose of heart as to the relinquishment of their sins It is expressed in the word returned To turn or return to the Lord is by a Relinquishment of sin This they did early with earnestness and diligence but yet their sin was unmortified for all this v. 36 37. and this is the state of many humiliations in the dayes of Affliction and a great Deceit in the Hearts of Believers themselves lies oftentimes herein These and many other wayes there are whereby poor Souls deceive themselves and suppose they have mortified their Lusts when they live and are Mighty and on every Occasion break forth to their disturbance and disquietness CHAP. VI. The Mortification of Sin in particular described The several Parts and Degrees thereof 1. The habitual weakning of its Root and Principle The Power of Lust to tempt Differences of that Power to Persons and Times 2. Constant Fighting against Sin The Parts thereof considered 3. Success against it The summe of this Discourse WHat it is to mortifie a Sin in General which will make farther way for particular Directions is nextly to be considered The Mortification of a Lust consists in three things 1. An habitual weakening of it Every Lust is a depraved habit or Disposition continually inclining the Heart to
Messenger of Satan let loose on Paul that he might not be lifted up through the abundance of spiritual Revelations Was it not a Correction to Peters vain Confidence that he was left to deny his Master Now if this be the state and Condition of Lust in its prevalency that God often-times suffers it so to prevail at least to admonish us and to humble us perhaps to chasten and correct us for our general loose and careless walking is it possible that the effect should be removed and the cause continued that the particular Lust should be mortified and the general Course be unreformed He then that would really throughly and acceptably mortifie any disquieting Lust let him take care to be equally diligent in All parts of Obedience and know that every Lust every Omission of Duty is burdensome to God though but one is so to Him Whilest there abides a Treachery in the Heart to indulge to any Negligence in not pressing Universally to all Perfection in Obedience the Soul is weak as not giving Faith its whole work and selfish as considering more the Trouble of Sin than the Filth and Guilt of it and lives under a constant provocation of God so that it may not expect any comfortable Issue in any spiritual Duty that it doth undertake much less in this under Consideration which requires another Principle and Frame of Spirit for its Accomplishment CHAP. IX Particular Directions in relation to the foregoing Case proposed First Consider the dangerous Symptoms of any Lust 1. Inveterateness 2. Peace obtained under it the several wayes whereby that is done 3. Frequency of success in its seductions 4. The Soul 's fighting against it with Arguments only taken from the Event 5. It s being attended with Judiciary Hardness 6. It s withstanding particular dealings from God The State of Persons in whom these things are found THE foregoing General Rules being supposed Particular Directions to the Soul for its guidance under the sense of a disquieting lust or distemper being the main thing I aym at come next to be proposed Now of these some are previous and preparatory and in some of them the work it self is contained Of the first sort are these ensuing First Consider what dangerous symptoms thy Lust hath attending or accompanying it Whether it hath any deadly Mark on it or no If it hath extraordinary Remedies are to be used an ordinary course of Mortification will not do it You will say what are these dangerous Marks and symptoms the desperate Attendances of an indwelling Lust that you intend Some of them I shall name 1 Inveterateness if it hath lyen long corrupting in thy Heart if thou hast suffered it to abide in Power and prevalency without attempting vâ—gorously the killing of it and the healing of the wounds thou hast received by it for some long season thy Distemper is dangerous Hast thou permitted Worldliness Ambition Greediness of Study to eat up other Duties the Duties wherein thou oughtest to hold constant Communion with God for some long season Or Vncleanness to defile thy Heart with vain and foolish and wicked Imaginations for many dayes Thy Lust hath a dangerous symptom So was the Case with David Psal. 38.5 My wounds stink and are corrupt because of my foolishness When a Lust hath layen long in the Heart corrupting festering cankering it brings the Soul to a wofull Condition In such a case an ordinary course of humiliation will not do the work Whatever it be it will by this Means insinuate it self more or less into all the Faculties of the Soul and habituate the Affections to its Company and society it growes familiar to the Mind and Conscience that they do not startle at it as a strange thing but are bold with it as that which they are wonted unto yea it will get such advantage by this Means as often-times to exert and put forth it self without having any notice taken of it at all as it seems to have been with Joseph in his swearing by the Life of Pharaoh Unless some extraordinary Course be taken such a person hath no ground in the world to expect that his latter End shall be Peace For first How will he be able to distinguish between the long abode of an unmortified lust and the dominion of Sin which cannot befall a Regenerate person Secondly How can he promise himself that it shall ever be otherwise with him or that his lust will cease tumultuating and seducing when he sees it fixed and abiding and hath done so for many dayes and hath gone through variety of Conditions with him It may be it hath tryed mercyes and afflictions and those possibly so remarkable that the Soul could not avoyd the taking special notice of them it may be it hath weathered out many a thorn and passed under much variety of Gifts in the Administration of the Word and will it prove an easie thing to dislodge an Inmate pleading a title by Prescription Old neglected wounds are often mortal alwayes dangerous Indwelling Distempers grow resty and stubborn by continuance in ease and quiet Lust is such an Inmate as if it can plead Time and some Prescription will not easily be ejected As it never dyes of it self so if it be not daily killed it will alwayes gather strength 2 Secret Pleas of the Heart for the countenancing of it self and keeping up its peace notwithstanding the abiding of a Lust without a vigorous Gospel Attempt for its Mortification is another dangerous symptome of a deadly Distemper in the Heart Now there be several wayes whereby this may be done I shall name some of them As 1. When upon Thoughts perplexing Thoughts about Sin instead of applying himself to the Destruction of it a man searches his Heart to see what Evidences he can find of a good Condition notwithstanding that sin and Lust so that it may go well with him For a man to gather up his Experiences of God to call them to mind to collect them consider trye improve them is an excellent thing a Duty practised by all the Saints commended in the Old Testament and the New This was Davids work when he communed with his own heart and called to remembrance the former loving kindness of the Lord Psal. 77.6 7 8 9. This is the Duty that Paul sets us to practise 2 Cor. 13.5 And as it is in it self excellent so it hath beauty added to it by a proper Season A time of Tryal or Temptation or Disquietness of the Heart about Sin is a picture of Silver to set off this Golden Apple as Solomon speaks But now to do it for this End to satisfie Conscience which cryes and calls for another purpose is a desperate Device of an heart in love with Sin When a mans Conscience shall deal with him when God shall rebuke him for the sinfull distemper of his Heart if he instead of applying himself to get that Sin pardoned in the Blood of Christ and mortified by his Spirit
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
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
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
from the other but I shall not farther instance in particulars That infinite and inconceivable distance that is between Him and us keeps us in the dark as to any sight of his face or clear Apprehension of his Perfections We know him rather by what he does than by what he is by his doing us good than by his essential Goodness and how little a portion of him as Job speaks is hereby discovered Secondly We know little of God because it is Faith alone whereby here we know him I shall not now discourse about the remaining Impressions on the Hearts of all men by Nature that there is a God nor what they may Rationally be taught concerning that God from the works of his Creation and Providence which they see and behold it is confessedly and that upon the wofull experience of all Ages so weak low dark confused that none ever on that account glorified God as they ought but notwithstanding all their knowledge of God were indeed without God in the world The chief and upon the matter almost only acquaintance we have with God and his Dispensations of himself is by Faith He that cometh to God must believe that he is and that he is a Rewarder of them that seek him Heb. 11.6 Our Knowledge of him and his Rewarding the bottom of our Obedience or comeing to him is believing We walk by Faith and not by Sight 2 Cor. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith and so by Faith as not to have any express Idea Image or species of that which we believe Faith is all the Argument we have of things not seen Heb. 11.1 I might here insist upon the Nature of it and from all its Concomitants and Concernments manifest that we know but the back-parts of what we know by Faith onely As to its Rise it is built purely upon the Testimony of him whom we have not seen as the Apostle speaks How can ye love him whom you have not seen That is whom you know not but by Faith that he is Faith receives all upon his Testimony whom it receives to be onely upon his own Testimony As to its Nature it is an Assent upon Testimony not an Evidence upon Demonstration and the Object of it is as was said before above us Hence our Faith as was formerly observed is called a seeing darkly as in a Glass All that we know this way and all that we know of God we know this way is but low and dark and obscure But you will say all this is true but yet it is onely so to them that know not God perhaps as he is revealed in Jesus Christ with them who do so 't is otherwise It is true No man hath seen God at any time but the onely begotten Son he hath revealed him Joh. 1.17 18. and the Son of God is now come and hath given us an understanding that we may know him that is true 1 Joh. 5.20 The Illumination of the glorious Gospel of Christ who is the Image of God shineth upon Believers 2 Cor. 4.4 yea and God who commanded light to shine out of darkness shines into their hearts to give them the knowledge of his Glory in the face of his Son v. 6. So that though we were darkness yet we are now light in the Lord Eph. 5.8 And the Apostle sayes We all with open face behold the Glory of the Lord 2 Cor. 3.18 and we are now so far from being in such darkness or at such a distance from God that our communion and fellowship is with the Father and the Son 1 Joh. 1.3 The Light of the Gospel whereby now God is revealed is glorious not a Star but the Sun in his beauty is risen upon us and the veil is taken from our faces so that though unbelievers yea and perhaps some weak Believers may be in some darkness yet those of any growth or considerable Attainments have a clear sight and view of the face of God in Jesus Christ. A. 1. The truth is we all of us know enough of him to love him more than we doe to delight in him and serve him believe him obey him put our trust in him above all that we have hitherto attained Our Darkness and Weakness is no Plea for our Negligence and Disobedience Who is it that hath walked up to the Knowledge that he hath had of the Perfections Excellencies and Will of God Gods End in giving us any Knowledge of himself here is that we may glorifie him as God that is love him serve him believe and obey him give him all the honour and Glory that is due from poor sinfull Creatures to a sin-pardoning God and Creator we must all acknowledge that we were never throughly transformed into the Image of that Knowledge which we have had And had we used our Talents well we might have been trusted with more 2. Comparatively that knowledge which we have of God by the Revelation of Jesus Christ in the Gospel is exceeding eminent and glorious It is so in comparison of any knowledge of God that might otherwise be attained or was delivered in the Law under the Old Testament which had but the shadow of good things not the express Image of them This the Apostle pursues at large 2 Cor. 3. Christ hath now in these last dayes revealed the Father from his own bosome declared his Name made known his Mind Will and Councel in a far more clear eminent distinct manner than he did formerly whilest he kept his People under the poedagogy of the Law And this is that which for the most part is intended in the places before mentioned the clear perspicuous delivery and declaration of God and his Will in the Gospel is expresly exalted in comparison of any other way of Revelation of himself 3. The difference between Believers and Vnbelievers as to Knowledge is not so much in the Matter of their Knowledge as in the Manner of knowing Unbelievers some of them may know more and be able to say more of God his Perfections and his will than many Believers but they know nothing as they ought nothing in a right manner nothing spiritually and savingly nothing with an holy heavenly light The excellency of a Believer is not that he hath a large Apprehension of things but that what he doth apprehend which perhaps may be very little He sees it in the light of the Spirit of God in a saving soul-transforming light And this is that which gives us communion with God and not prying Thoughts or curious raised Notions 4. Jesus Christ by his Word and Spirit reveals to the Hearts of all his God as a Father as a God in Covenant as a Rewarder every way sufficiently to teach us to obey him here and to lead us to his Bosome to lye down there in the Fruition of him to Eternity But yet now 5. Notwithstanding all this it is but a little portion we know of him we see but his back-parts For 1 The intendment of
the other Now he that hath the rational he doth not onely act suitably to that principle but also to both the others he growes and is sensible It is so with men in the things of God some are meer natural and rational men some have a superadded Conviction with Illumination and some are truely regenerate Now he that hath the latter hath also both the former and therefore he acts sometimes upon the Principles of the rational sometimes upon the Principles of the enlightened man His true spiritual life is not the principle of all his motions He acts not alwayes in the strength thereof neither are all his fruits from that Root In this case that I speak of he acts merely upon the Principle of Conviction and Illumination whereby his first naturals are heightened but the Spirit breaths not at all upon all these waters Take an Instance suppose the wound and disquiet of the Soul to be upon the account of Relapses which whatever the evil or Folly be though for the matter of it never so small yet there are no wounds deeper than those that are given the Soul on that account nor disquietments greater In the perturbation of his Mind he finds out that Promise Isa. 55.7 The Lord will have mercy and our God will abundantly pardon He will multiply or adde to pardon He will do it again and again or that in Hos. 14.4 I will heal their back sliding I will love them freely This the man considers and thereupon concludes Peace to himself whether the Spirit of God make the Application or no whether that gives life and power to the letter or no that he regards not He doth not hearken whether God the Lord speak peace He doth not wait upon God who perhaps yet hides his face and sees the poor Creature stealing Peace and running away with it knowing that the time will come when he will deal with him again and call him to a new reckoning Hos. 11.3 when he shall see that it is in vain to goe one step where God doth not take him by the hand I see here indeed sundry other questions upon this arising and interposing themselves I cannot apply my self to them all one I shall a little speak to It may be said then seeing that this seems to be the path that the Holy Spirit leads us in for the healing of our wounds and quieting of our hearts how shall we know when we go alone our selves and when the Spirit also doth accompany us Ans. 1. If any of you are out of the way upon this account God will speedily let you know it for bâ—sideâ— that you have his Promise that the meek he will guide â—n â—udgâ—ment and teach them his way Psal. 25.9 he will not let you alwayes erre He will I say not suffer your nakedness to be covered with Fig-leaves but take them away and all the peace you have in them and will not suffer you to settle on such lees you shall quickly know your wound is not healed That is you shall speedily know whether or no it be thus with you by the event the peace you thus get and obtain will not abide Whilest the Mind is overpowered by its own Convictions there is no hold for disquietments to fix upon Stay a little and all thâ—se reasonings will grow cold and vanish before the face of the first Temptation that arises But 2. This course is commonly taken without waiting which is the Grace and that peculiar acting of Faith which God calls for to be exercised in such a Condition I know God doth sometimes come in upon the Soul instantly in a moment as it were wounding and healing it as I am perswaded it was in the Case of David when he cut off the lap of Sauls Garment But ordinarily in such a case God calls for waiting and labouring attending as the eye of a Servant upon his Master Sayes the Prophet Isaiah ch 8.17 I will wait upon the Lord who hideth his face from Jacob. God will have his Children lye a while at his door when they have run from his House and not instantly rush in upon him unless he take them by the hand and pluck them in when they are so ashamed that they dare not come to him Now self-healers or men that speak peace to themselves do commonly make haste they will not tarry They do not hearken what God speaks Isa. 28.16 but on they will goe to be healed 3. Such a Course though it may quiet the Conscience and the Mind the rational concluding part of the Soul yet it doth not sweeten the Heart with Rest and gracious Contention The Answer it receives is much like that Elisha gave Naaman Go in peace 2 King 5.19 it quieted his Mind but I much question whether it sweetned his Heart or gave him any Joy in Believing other than the natural Joy that was then stirred in him upon his healing Doe not my words doe good saith the Lord Mich. 2.7 When God speaks there is not only truth in his words that may answer the Conviction of our Understanding but also they doe good they bring that which is sweet and good and desireable to the Will and Affections By them the Soul returns unto its Rest Psal. 116.16 4. Which is worst of all it amends not the life it heals not the evil it cures not the distemper When God speaks Peace it guides and keeps the Soul that it turn not again to Folly Psaâ— 85.8 When we speak it our selves the Heart is not taken off the Evil. Nay it is the readyest course in the world to bring a Soul into a trade of Backsliding If upon thy plaistering thy self thou findest thy self rather animated to the battel again than utterly weaned from it it is too palpable that thou hast been at work with thy own Soul but Jesus Christ and his Spirit were not there Yea and often-times Nature having done its work will ere a few dayes are over come for its Reward and having been active in the work of Healing will be ready to reason for a new wounding In Gods speaking peace there comes along so much sweetness and such a Discovery of his Love as is a strong Obligation on the Soul no more to deal perversly 3 We speak Peace to our selves when we do it slightly This the Prophet complains of in some Teachers Jer. 6.14 They have healed the wound of the Daughter of my people slightly And it is so with some persons they make the healing of their wounds a slight work a look a glance of Faith to the Promises does it and so the matter is ended The Apostle tells us that the Word did not profit some because it was not mixed with Faith Heb. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not well tempered and mingled with Faith It is not a mere look to the word of Mercy in the Promise but it must be mingled with Faith untill it is incorporated into the very Nature of it
and then indeed it doth good unto the Soul If thou haâ—â— had a wound upon thy Conscience which was attended with weakness and disquietness which now thou art freed of How cameâ—t thou so I looked to the Promises of pardon and healing and so found Peace Yea but perhaps thou hast made too much haste thou hast done it overly thou hast not fed upon the Promise so as to mix it with Faith to have got all the virtue of it diffused into thy Soul onely thou hast done it slightly thou wilt find thy wound ere it be long breaking out again and thou shalt know that thou art not cured 4 Whoever speaks peace to himself upon any one account and at the same time hath another Evil of no less importance lying upon his Spirit about which he hath had no dealing with God that man cryâ—s Peace when there is none A little to explain my Meaning A man hath neglected a Duty again and again perhaps when in all Righteousness it was due from him his Conscience is perplexed his Soul wounded he hath no quiet in his Bones by reason of his Sin he applyes himself for Healing and finds Peace Yet in the mean time perhaps worldliness or Pride or some other folly where with the Spirit of God is exceedingly grieved may lye in the bosom of that man and they neither disturb him nor he them Let not that man think that any of his Peace is from God Then shall it be well with men when they have an equal respect to all Gods Commandements God will justifie us from our sins but he will not justifie the least sin in us He is a God of purer eyes than to behold Iniquity 5 When men of themselves speak peace to their Consciences it is seldom that God speaks humiliation to their Souls Gods Peace is humbling Peace melting Peace as it was in the case of David Psal. 51.1 Never such deep humiliation as when Nathan brought him the tidings of his Pardon Q. But you will say When may we take the comfort of a Promise as our own in relation to some peculiar wound for the quieting the Heart A. 1. In general when God speaks it be it when it will sooner or later I told you before He may doe it in the very instant of the sin it self and that with such irresistable power that the Soul must needs receive his mind in it Sometimes he will make us wait longer but when he speaks be it sooner or later be it when we are sinning or repenting be the Condition of our Souls what they please if God speak he must be received There is not any thing that in our Communion with him the Lord is more troubled with us for if I may so say than our unbelieving Fears that keep us off from receiving that strong consolation which he is so willing to give to us But you will say We are where we were when God syeaks it we must receive it that is true but how shall we know when he speaks Ans. 1. I would we could all practically come up to this to receive peace when we are convinced that God speaks it and that it is our Duty to receive it But 2. There is if I may so say a secret instinct in Faith whereby it knowes the voice of Christ when He speaks indeed as the babe leaped in the womb when the blessed Virgin came to Elizabeth Faith leaps in the heart when Christ indeed draws nigh to it My sheep sayes Christ know my voyce Joh. 10.14 they know my voice they are used to the sound of it and they know when his lips are opened to them and are full of Grace The spouse was in a sad condition Cant. 5.2 asleep in security but yet as soon as Christ speaks she cryes it is the voice of my beloved that speaks She knew his voice and was so acquainted with communion with him that instantly she discovers him and so will you also if you exercise your selves to acquaintance communion with him you will easily discern between his voice and the voice of a stranger And take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you when he doth speak he speaks as never man spake He speaks with power and one way or other will make your hearts burn within you as He did to the Disciples Luk. 22. He doth it by putting in his hand at the hole of the door Cant. 5.4 his spirit into your hearts to seise on you He that hath his sences exercised to discerne good or evil being encreased in judgement and experience by a constant observation of the wayes of Christ's entercourse the manner of the operations of the spirit and the effects it usually produceth is the best judge for himself in this case 2. If the word of the Lord doth good to your souls He speaks it If it humble if it cleanse and be usefull for those ends for which promises are given viz. 1 To endear 2. cleanse 3. To Melt and bind to Obedience 4. To self-emptiness c. But this is not my business Nor shall I farther divert in the pursuit of this Direction without the observation of it Sin will have great Advantages towards the hardening of the Heart CHAP. XIV The general use of the foregoing Directions The great Direction for the accomplishment of the Work aymed at Act Faith on Christ The several Wayes whereby this may be done Consideration of the Fulness in Christ for Relief proposed Great Expectations from Christ Grounds of these Expectations His Mercifulness his Faithfulness Event of such Expectations On the part of Christ On the part of Believers Faith peculiarly to be acted on the Death of Christ Rom. 6.3 4 5 6. The Work of the Spirit in this whole business NOW the Considerations which I have hitherto insisted on are rather of things preparatory to the work aymed at than such as will effect it It is the hearts due preparation for the work it self without which it will not be accomplished that hitherto I have aymed at Directions for the work it self are very few I mean that are peculiar to it And they are these that follow First Set Faith at work on Christ for the killing of thy sin His blood is the great soveraigne remedy for sin-sick souls Live in this and thou wilt dye a Conqueror Yea thou wilt through the good providence of God live to see thy lust dead at thy feet But thou wilt say how shall Faith act its self on Christ for this end and purpose I say sundry wayes 1. By faith fill thy soul with a due consideration of that provision which is layed up in Jesus Christ for this end and purpose that all thy lusts this very lust wherewith thou art entangled may be mortified by Faith ponder on this that though thou art no way able in or by thy self to get the conquest over thy distemper though thou art even weary of contending and art utterly ready to faint Luke 16.17 yet that
himself for the receiving help from him they are in vain Now farther to engage thee to this Expectation 1. Consider his mercifulnesse tenderness and kindnesse as he is our great high Priest at the right hand of God Assuredly he pitties thee in thy distresse saith He as one Whom his Mother comforteth so will I comfort you Isaiah 66.15 He hath the tendernesse of a Mother to a sucking Child Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high Priest in things pertaining to God to make reconciliation for the sinnes of the People for in that himself hath suffered being tempted he is able to succour them that are tempted How is the ability of Christ upon the account of his suffering proposed to us in that he himself hath suffered being tempted he is able Did the sufferings and Temptations of Christ adde to his ability and power not doubtless considered absolutely and in its self But the Ability here mentioned is such as hath readinesse pronenesse willingness to put its self forth accompanying of it it is an Ability of will against all disswasions He is able having suffered and being tempted to break through all diswasions to the contrary to relieve poor tempted souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is able to help It is a metonymy of the Effect For he can now be moved to help having been so tempted So c. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly to the Throne of Grace that we may obtain Meâ—cy and find Grace to help in time of need The Exhortation of vers 16. is the same that I am upon namely that we would entertain Expectations of Relief from Christ which the Apostle there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace for seasonable help if ever sayes the Soul help were seasonable it would be so to me in my present Condition This is that which I long for Grace for seasonable help I am ready to dye to perish to be lost for ever Iniquity will prevail against me if help come not in sayes the Apostle Expect this Help this Relief this Grace from Christ yea but on what account that he layes down v. 15. and we may observe that the word v. 16. which we have translated to obtain is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may receive it suitable and seasonable help will come in I shall freely say this one thing of establishing the Soul by Faith in expectation of Relief from Jesus Christ on the account of his Mercifulness as our High-Priest will be more available to the ruine of thy Lust and Distemper and have a better and speedier issue than all the rigidest Means of self-maceration that ever any of the sons of men engaged themselves into Yea let me adde that never any Soul did or shall perish by the power of any lust sin or corruption who could raise his soul by Faith to an expectation of relief from Jesus Christ. 2. Consider his Faithfulness who hath promised which may raise thee up and confirm thee in this waiting in an Expectation of Relief He hath promised to relieve in such Cases and he will fulfill his word to the utmost God tells us that his Covenant with us is like the Ordinances of Heaven the Sun Moon and Stars which have their certain Courses Jerem. 31.36 Thence David said that he watched for Relief from God as one watcheth for the Morning a thing that will certainly come in its appointed season so will be thy Relief from Christ. It will come in its season as the dew and rain upon the parched Ground for Faithfull is he who hath promised Particular Promises to this purpose are innumerable with some of them that seem peculiarly to suit to his Condition let the Soul be alwayes furnished Now there are two eminent Advantages which alwayes attend this Expectation of succour from Jesus Christ. 1. It engages him to a full and speedy Assistance nothing doth more engage the Heart of a man to be usefull and helpfull to another than his Expectation of help from him if justly raised and countenanced by him who is to give the Relief Our Lord Jesus hath raised our Hearts by his kindness Care and Promises to this Expectation Certainly our rising up unto it must needs be a great Engagement upon him to assist us accordingly This the Psalmist gives us as an approved Maxim Thou Lord never forsakest them that put their trust in thee When the Heart is once won to rest in God to repose himself on him He will assuredly satisfie it He will never be as water that fails nor hath he said at any time to the seed of Jacob Seek ye my face in vain If Christ be chosen for the Foundation of our Supply he will not fail us 2. It engages the Heart to attend diligently to all wayes and Means whereby Christ is wont to communicate himself to the Soul and so takes in the real Assistance of all Graces and Ordinances whatever He that expects any thing from a man applyes himself to the wayes and Means whereby it may be obtained The Beggar that expects an Almes lyes at his door or in his way from whom he doth expect it The way whereby and the Means wherein Christ communicates himself is and are his Ordinances ordinarily He that expects any thing from him must attend upon him therein It is the expectation of Faith that sets the Heart on work 'T is not an idle groundless Hope that I speak of If now there be any Vigour Efficacy and Power in Prayer or Sacraments to this End of mortifying Sin a man will assuredly be interested in it all by this Expectation of Relief from Christ. On this account I reduce all particular actings by Prayer Meditation and the like to this Head and so shall not farther insist on them When they are grounded on this bottom and spring from this Root they are of singular use to this purpose and not else Now on this Direction for the Mortification of a prevailing Distemper you may have a thousand probatum est's Who hath walked with God under this Temptatâ—â—n and hath not found the use and success of it I dare leave the Soul under it without adding any more Only some particulars relating thereunto may be mentioned 1 Act Faith peculiarly upon the Death Blood and Cross of Christ that is on Christ as crucified and slain Mortification of Sin is peculiarly from the Death of Christ. It is one peculiar yea eminent End of the Death of Christ which shall assuredly be accomplished by it He died to destroy the works of the Devil whatever came upon our Natures by his first Temptation whatever receivâ—â— strength in our Persons by his daily suggestions Christ died to destroy it all He gave