the same Chapter there is no condemnation to them 2. The Certainty of the coherence and Connexion that is between the things spoken of As we say to a sick man If you will take such a potion or use such a remedy you will be well The thing we solely intend to express is the certainty of the Connexion that is between the potion or remedy and health And this is the use of it here The certain Connexion that is between the mortifying of the deeds of the Body and living is intimated in this conditional particle Now the connexion and coherence of things being manifold as of Cause and Effect of Way and Means and the End this between Mortification and Life is not of Cause and Effect properly and strictly for Eternal Life is the gift of God through Jesus Christ Rom. 6.23 But of Means and End God hath appointed this Means for the attaining that End which he hath freely promised Means though necessary have a fair subordination to an End of free Promise A Gift and a procuring Cause in him to whom it is given are inconsistent The intendment then of this Proposition as conditional is That there is a certain infallible connexion and coherence between true Mortification and Eternal Life if you use this Means you shall obtain that End If you do mortifie you shall live And herein lyes the main motive unto and Enforcement of the Duty prescribed 2. The next thing we meet withall in the words is the persons to whom this Duty is prescribed and that is expressed in the word Ye in the Original included in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye mortifie that is ye Believers ye to whom there is no Condemnation vers 1. ye that are not in the Flesh but in the Spirit vers 5. who are quickened by the Spirit of Christ vers 10.11 to you is this Duty prescribed The pressing of this Duty immediately on any other is a notable Fruit of that Superstition and self-Righteousness that the world is full of the great work and design of devout men ignorant of the Gospel Rom. 10.3 4. Joh. 15.5 Now this description of the Persons in conjunction with the prescription of the duty is the main Foundation of the ensuing Discourse as it lyes in this Thesis or Proposition The choisest Believers who are assuredly freed from the condemning power of sin ought yet to make it their business all their dayes to mortifie the indwelling power of sin 3. The principal efficient Cause of the performance of this Duty is the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by the Spirit The Spirit here is the Spirit mentioned vers 11. the Spirit of Christ the Spirit of God that dwells in us vers 9. that quickens us vers 11. the Holy Ghost vers 14. the Spirit of Adoption vers 15. the Spirit that maketh Intercession for us vers 26. All other wayes of Mortification are vain all helps leave us helpless it must be done by the Spirit Men as the Apostle intimates Rom. 9.30 31 32. may attempt this work on other Principles by Means and Advantages administred on other accounts as they always have done and do but saith he this is the work of the Spirit by him alone is it to be wrought and by no other power is it to be brought about Mortification from a self-strength carried on by wayâ—s of self-invenâ—â—on unto the End of a self-Righteousness is the Soul and substance of all â—alse Religion in the world And this is a second Principle of my ensuing Discourse 4. The Duty it self mortifie the deeds of the Body is nextly to be remarked Three things are here to be enquired into 1. What is meant by the Body 2. What by the deeds of the Body 3. What by Mortifying of them 1. The Body in the close of the verse is the same with the Flesh in the beginning If ye live after the flesh ye shall dye but if ye Mortifie the deeds of the body that is of the flesh It is that which the Apostle hath all along discoursed of under the name of the flesh which is evident from the prosecution of the Antithesis between the spirit and the flesh before and after The Body then here is taken for that Corruption and Pravity of our Natures whereof the Body in a great part is the Seat and Instrument The very Members of the Body being made servants unto Unrighteousness thereby Rom. 6.19 It is Indwelling Sin the corrupted Flesh or Lust that is intended Many Reasons might be given of this metonymical expression that I shall not now insist on The body here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old man and the body of Sin Rom. 6.6 or it may synechdochically express the whole person considered as corrupted and the seat of Lusts and distempered Affections 2. The deeds of the Body the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed denoteth the outward actions chiefly The works of the Flesh as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.19 which are there said to be manifest and are enumerated Now though the outward deeds are here onely expressed yet the inward and next Causes are chiefly intended the Axe is to be laid to the root of the tree The Deeds of the Flesh are to be mortified in their Causes from whence they spring the Apostle calls them Deeds as that which every Lust tends unto Though it do but conceive and prove abortive it ayms to bring forth a perfect Sin Having both in the seventh and the beginning of this Chapter treated of Indwelling Lust and Sin as the Fountain and Principle of all sinfull Actions he here mentions its Destruction under the name of the Effects which it doth produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.6 the wisdom of the Flesh by a metonymie of the same nature with the former or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions and lusts of the flesh Gal. 5.24 whence the deeds and fruits of it do arise and in this sence is the Body used vers 10. The body is dead because of sin 3. To Mortifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye put to death a Metaphorical Expression taken from the putting of any living thing to death To kill a Man or any other living thing is to take away the principle of all his strength vigour and power so that he cannot act or exert or put forth any proper Actings of his own so it is in this Case Indwelling Sin is compared to a Person a living Person called the old man with his faculties and properties his wisdom craft subtilty strength this sayes the Apostle must be killed put to death Mortified that is have its power life vigour and strength to produce its Effects taken away by the Spirit It is indeed meritoriously and by way of Example utterly mortified and slain by the Cross of
may let Sin alone But as Sin is never less quiet than when it seems to be most quiet and its waters are for the most part deep when they are still so ought our contrivances against it to be vigorous at all times in all conditions even where there is least suspition Sin doth not only abide in us but the Law of the members is still rebelling against the Law of the Mind Rom. 7.23 and the Spirit that dwells in us lusteth to Envy Jam. 4.5 It is alwayes in continual work the flesh lusteth against the Spirit Gal. 5.17 Lust is still tempting and conceiving sin Jam. 1.14 In every Moral Action it is alwayes either inclining to evil or hindring from that which is good or disframing the Spirit from Communion with God It inclines to Evil the evil that I would not that I do saith the Apostle Rom. 7.19 whence is that why because in me thingâ— and it hinders from good the good that I would do that I do not vers 19. upon the same account either I do it not or not as I should all my Holy things being defiled by this sin The flesh lusteth against the Spirit that ye cannot do the things that ye would Gal. 5.17 and it unâ—rames our Spirit and thence is called the sin that so easily besets us Heb. 12.1 on which accounâ— are those grievous Complaints that the Apostle makes of it Rom. 7. So that sin is alâ—â—yes acting alwayes conceiving alwayes seducing and tempting Who can say that he had ever any thing to do with God or for God that indwelling Sin had not an hand in the corrupting of what he did And this trade will it drive more or less all our dayes If then sin will alwayes Acting if we be not alwayes Mortifying we are lost Creatures He that stands still and suffers his Enemies to double blowes upon him without resistance will undoubtedly be conquered in the issue If Sin be subtil watchfull strong and alwayes at work in the business of killing our Sâ—uls and we be slothfull negligent foolish in proceeding to the ruine thereof can we expect a comfortable Event There is not a day but sin soils or is soiled prevails or is prevailed on and it will be so whilest we live in this world I shall discharge him from this Duty who can bring sin to a Composition to a cessation of Arms in this Warfare if it will spare him any one day in any one duty provided he be a person that is acquainted with the spirituality of Obedience and the subtilty of sin let him say to his Soul as to this Duty Soul take thy rest The Saints whose Souls breath after deliverance from its perplexing Rebellion know there is no safety against it but in a constant Warfare 3. Sin will not only be striving acting rebelling troubling disquieting but it let alone if not continually mortified it will bring forth great cursed scandalous Soul-destroying sins The Apostle tells us what the works and fruits of it are Gal. 5 19 20 21. The works of the flesh are manifest which are Adultery fornication uncleanness lâ—sciviousness idolatry witchcraft hatred variance â—mulations wrath strife seditions heresies envyings murthers drunkenness revellings and such like You know what it did in David and sundry others Sin aimâ— alwayes at the utmost every time it rises up to tempt or entice might it have its own course it would go out to the utmost sin in that kind Every unclean Thought or Glance would be Adultery if it could every covetous Desire would be Oppression every thought of Unbelief would be Atheism might it grow to its head Mâ—n may come to that that sin may not be heard speaking a scandalous word in their hearts that is provoking to any great sin with scandal in its mouth but every rise of Lust might it have its course would come to the height of Vâ—llâ—ny It is like the Grave that is never satisfied And herein lies no small share of the deceitfulness of Sin by which it prevails to the hardening of men and so to theâ—r ruine Hâ—b 3.13 It is moâ—eâ—t as it were in its firâ—t motions and Proposals but having oâ—ce got sooting in the heart by them it constantly makes good its ground and presseth on to some farther degrees in the same kind This new acting and pressing forward makes the Soul take little notice of what an entrance to a falling off from God is already made it thinks all is indifferent well if there be no farther progress and so far as the Soul is made insensible of any sin that is as to such a sense as the Gospel requireth so far it is hardned but Sin is still pressing forward and that because it hath no bounds but utter Relinquishment of God and opposition to him that it proceeds towards its height by degrees making good the ground it hath got by Hardness is not from its Nature but its Deceitfulness Now nothing can prevent this but Mortification That withers the Root and strikes at the Head of Sin every Hour that whatever it ayms at it is crossed in There is not the best Saint in the world but if he should give over this Duty would fall into as many cursed sins as ever any did of his kind 4. This is one main reason why the Spirit and the new Nature is given unto us that we may have a Principle within whereby to oppose Sin and Lust The Flesh lusteth against the Spirit Well and what then Why the Spirit aâ—so lusteth against the Flesh Gal. 5.17 There is a propensity in the Spirit or spiritual new Nature to be acting against the Flesh as well as in the Flesh to be acting against the Spirit So 2 Pet. 1.4 5. It is our participation of the Divine Nature that gives us an escape from the pollutions that are in the world through lust and Rom. 7.23 there is a law of the mind as well as a law of the members Now this is 1 The most Unjust and unreasonable thing in the world when two Combatants are engaged to bind one and to keep him up from doing his utmost and to leave the other at liberty to wound him at his pleasure And 2 The Foolishest thing in the world to bind him who fights for our Eternal Condition and to let him alone who seeks and violently attempts our everlasting ruine The Contest is for our lives and souls Not to be daily employing the Spirit and New Nature for the Mortifying of Sin is to neglect that excellent succour which God hath given us against our greatest Enemy If we neglect to make use of what we have received God may justly hold his hand from giving us more His Graces as well as his Gifts are bestowed on us to use exercise and trade with Not to be daily mortifying sin is to sin against the Goodness Kindness Wisdom Grace and Love of God who hath furnished us with a Principle of doing it 5. Negligence in this Duty cast the Soul
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
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
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
OF THE MORTIFICATION of SIN in BELIEVERS The 1. NECESSITY 2. NATURE and 3. MEANS of it With a Resolution of sundry CASES of CONSCIENCE thereunto belonging BY JOHN OWEN D. D. a Servant of JESUS CHRIST in the Work of the Gospel The Third Edition LONDON Printed for Nathanael Ponder at the Peacock in the Poultrey near Cornhill and in Chancery-lane near Fleet-street 1668. Christian Reader I shall in a few words acquaint thee with the Reasons that obtained my consent to the publishing of the ensuing Discourse The consideration of the present State and Condition of the Generality of Professors the visible Evidences of the Frame of their Hearts and Spirits manifesting a great Disability of dealing with the Temptations wherewith from the Peace they have in the World and the Divisions that they have among themselves they are encompassed holds the chief place amongst them This I am assured is of so great importance that if hereby I only occasion others to press more effectually on the Consciences of men the work of considering their Wayes and to give more clear Direction for the compassing of the End proposed I shall well esteem of my Lot in this undertaking This was seconded by an Observation of some mens dangerous Mistakes who of late dayes have taken upon them to give Directions for the Mortification of Sin who being unacquainted with the Mystery of the Gospel and the Efficacy of the Death of Christ have anew imposed the Yoke of a self-wrought-out Mortification on the Necks of their Disciples which neither they nor their Forefathers were ever able to bear A Mortification they cry up and press suitable to that of the Gospel neither in respect of Nature Subject Causes Means nor Effects which constantly produces the deplorable Issues of Superstition self-righteousness and Anxiety of Conscience in them who take up the burthen which is so bound for them What is here proposed in weakness I humbly hope will answer the Spirit and Letter of the Gospel with the Experiences of them who know what it is to walk with God according to the Tenour of the Covenant of Grace So that if not this yet certainly something of this kind is very necessary at this season for the proâ—â—â—â—on and furtherance of this work 〈…〉 Mortification in the Hearts of Believers and their Direction in Paths safe and wherein they may find Rest to their Souls Something I have to adde as to what in particular relates unto my self Having preached on this subject unto some comfortable success through the Grace of him that administred seed to the Sower I was pressed by sundry persons in whose hearts are the Wayes of God thus to publish what I had delivered with such Additions and Alterations as I should judge necessary Vnder the inducement of their Desires I called to remembrance the Debt wherein I have now for some Years stood engaged unto sundry Nâ—ble and worthy Christian Friends as to a Treatise of Communion with God some while since promised to them and thereon apprehended that if I could not hereby compound for the greater Debt yet I might possibly tender them this Discourse of Variance with themselves as Interest for their forbearance of that of Peace and Communion with God Besides I considered that I had been providentially engaged in the publick Debate of sundry Controversies in Religion which might seem to claim something in another kind of more General Vse as a Fruit of Choice not Necessity On these and the like accounts is this short Discourse brought forth to publick view and now presented unto thee I hope I may own in sincerity that my hearts desire unto God and the chief Design of my Life in the station wherein the good Providence of God hath placed me are that Mortification and universal Holiness may be promoted in my own and in the Hearts and Wayes of others to the Glory of God that so the Gospel of our Lord and Saviour Jesus Christ may be adorned in all things for the compassing of which End if this little Discourse of the publishing whereof this is the summe of the account I shall give may in any thing be usefull to the least of the Saints it will be looked on as a Return of the weak Prayers wherewith it is attended by its unworthy Author J. OWEN CHAP. I. The Foundation of the whole ensuing Discourse laid in Rom. 8.13 The words of the Apostle opened The certain connexion between true Mortification and Salvation Mortification the work of Believers The Spirit the principal efficient Cause of it What meant by the Body in the words of the Apostle What by the Deeds of the Body Life in what sence promised to this Duty THat what I have of Direction to contribute to the carrying on of the work of Mortification in Believers may receive order and perspicuity I shall lay the foundation of it in those words of the Apostle Rom. 8.13 If ye by the Spirit do mortifie the deeds of the flesh ye shall live and reduce the whole to an Improvement of the great Evangelical Truth and Mystery contained in them The Apostle having made a Recapitulation of his Doctrine of Justification by Faith and the blessed Estate and Condition of them who are made by Grace partakers thereof vers 1 2 3. of this Chapter proceeds to improve it to the Holiness and Consolation of Believers Among his Arguments and Motives unto Holiness the Verse mentioned containeth one from the contrary Events and Effects of Holiness and Sin If ye live after the flesh ye shall dye What it is to live after the flesh and what it is to dye that being not my present aym and business I shall no otherwise explain than as they will fall in with the sence of the latter words of the verse as before proposed In the words peculiarly designed for the Foundation of the ensuing Discourse there is 1. A Duty prescribed Mortifie the deeds of the body 2. The Persons are denoted to whom it is prescribed Ye if Ye Mortifie 3. There is in them a Promise annexed to that Duty Ye shall Live 4. The Cause or Means of the Performance of this Duty the Spirit If ye through the Spirit 5. The Conditionality of the whole Proposition wherein Duty Means and Promise are contained If ye c. The first thing occurring in the words as they lye in the entire Proposition is the conditional Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if Conditionals in such Propositions may denote two things 1. The uncertainty of the Event or thing promised in respect of them to whom the duty is prescribed And this takes place where the condition is absolutely necessary unto the Issue and depends not its self on any determinate Cause known to him to whom 't is prescribed So we say If we live we will do such a thing This cannot be the Intendment of the conditional Expression in this place Of the Persons to whom these words are spoken it is said vers 1. of
Jesus Christ 2 Pet. 2.20 But having got an acquaintance with the Doctrine of the Gospel and being weary of Duty for which they had no Principle they began to countenance themselves in manifold Neglects from the Doctrine of Grace Now when once this evil had laid hold of them they speedily tumbled into perdition 2. To others it hath an evil Influence on them on a twofold account 1. It hardens them by begetting in them a Perswasion that they are in as good Condition as the best Professors Whatever they see in them is so stained for want of this Mortification that it is of no value with them They have Zeal for Religion but it is accompanyed with want of forbearance and universal Righteousness They deny Prodigality but with worldliness They separate from the World but live wholly to Themselves taking no care to exercise loving Kindness in the Earth or they talk Spiritually and live Vainly mention Communion with God and are every way conformed to the World â—â—aâ—ting of Forgiveness of Sin and never Forgiving others And with such Considerations do poor Creatures harden their hearts in their Vnregeneracy 2. They deceive them in making them believe that if they can come up to their Condition it shall be well with them and so it growes an Easie thing to have the great Temptation of Repute in Religion to wrestle withall when they may go far beyond them as to what appears in them and yet come short of Eternal Life but of these things and all the Evils of unmortified walking afterwards CHAP. III. The second general Principle of the Means of Mortification proposed to Confirmation The Spirit the onely Author of this work Vanity of Popish Mortification discovered Many means of it used by them not appointed of God Those appointed by him abused The mistakes of others in this business The Spirit is promised Believers for this work Ezek. 11.19 Chap. 36.26 All that we receive from Christ is by the Spirit How the Spirit Mortifies sin Gal. 5.19 20 21 22 23. The several wayes of his Operations to this end proposed How his Work and our Duty THE next Principle relates to the great Sovereign Cause of the Mortification treated of which in the words layd for the Foundation of this Discourse is said to be the Spirit that is the Holy Ghost as was evinced He only is sufficient for this work All wayes and means without him are as a thing of nought and He is the great Efficient of it He works in us as he pleases 1. In vain do men seek other remedies they shall not be healed by them What several wayes have been prescribed for this to have sin mortified is known The greatest part of Popish Religion of that which looks most like Religion in their Profession consists in mistaken Wayes and Means of Mortification This is the pretence of their rough garments whereby they deceive Their Vows Orders Fastings Penances are all built on this ground they are all for the mortifying of Sin Their Preachings Sermons and Books of Devotion they look all this way Hence those who interpret the Locusts that came out of the bottomless pit Rev. 9.2 To be the Friers of the Romish Church who are said to torment men so that they should seek death and not find it vers 6. think that they did it by their stinging Sermons whereby they convinced them of Sin but being not able to discover the Remedy for the healing and Mortifying of it they kept them in perpetual Anguish and Terrour and such trouble in their Consciences that they desired to dye This I say is the substance and Glory of their Religion but what with their labouring to mortifie dead Creatures ignorant of the Nature and End of the work what with the Poyson they mixt with it in their perswasion of its Merit yea Supererogation as they style their unnecessary merit with a proud barbarous title their glory is their shame but of them and their Mortification more afterwards chap. 8. That the Wayes and Means to be used for the Mortification of sin invented by them are still insisted on and prescribed for the same end by some who should have more light and Knowledge of the Gospel is known Such Directions to this purpose have of late been given by some and are greedily catch'd at by others professing themselves Protestants as might have become Popish Devotionists three or four hundred years ago Such outside Endeavours such bodily Exercises such self-performances such meerly Legal Duties without the least mention of Christ or his Spirit are varnished over with swelling words of vanity for the onely Means and Expedients for the Mortification of sin as discover a deep rooted unacquaintedness with the power of God and Mystery of the Gospel The consideration hereof was one Motive to the publishing of this plain Discourse Now the Reasons why the Papists can never with all their Endeavours truely mortifie any one sin amongst others are 1. Because many of the Wayes and Means they use and insist upon for this End were never appointed of God for that purpose Now there is nothing in Religion that hath any Efficacy for compassing an End but it hath it from Gods Appointment of it to that purpose Such as these are their rough Garments their Vows Penances Disciplines their Course of Monastical Life and the like concerning all which God will say Who hath required these things at your hands and In vain do you worship me teaching for Doctrines the Traditions of men Of the same Nature are sundry self-vexations insisted on by others 2. Because those things that are appointed of God as Means are not used by them in their due Place and Order such as are Praying Fasting Watching Meditation and the like these have their use in the business in hand But whereas they are all to be looked on as streams they look on them as the fountain Whereas they effect and accomplish the End as Means onely subordinate to the Spirit and Faith they look on them to do it by virtue of the work wrought If they fast so much and pray so much and keep their hours and times the work is done As the Apostle sayes of some in another case they are alwayes learning never coming to the knowledge of the Truth so they are alwayes mortifying but never come to any sound Mortification In a a word they have sundry Means to mortifie the Natural man as to the Natural life here we lead none to mortifie Lust or Corruption This is the general mistake of men ignorant of the Gospel about this thing and it lyes at the bottom of very much of that Superstition and Will-worship that hath been brought into the world what horrible self-macerations were practised by some of the ancient Authors of Monastical Devotion what violence did they offer to Nature what extremity of sufferings did they put themselves upon search their wayes and Principles to the bottom and you will find that it had no other
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
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
the Mortification of any particular lust and Sin which Satan takes Advantage by to disquiet and weaken him comes next under Consideration Now there are some General Considerations to be premised concerning some Principles and Foundations of this work without which no man in the world be he never so much raised by Convictions and resolved for the Mortification of any Sin can attain thereunto General Rules and Principles without which no Sin will be ever mortified are these 1. Unless a Man be a Believer that is one that is truely ingrafted into Christ he can never mortifie any one Sin I do not say unless he know himself to be so but unless indeed he be so Mortification is the work of Believers Rom. 8.13 If ye through the Spirit c. Ye Believers to whom there is no condemnation vers 1. They alone are exhorted to it Col. 3.5 Mortifie therefore your members that are upon the earth Who should mortifie You who are risen with Christ vers 1. whose Life is hid with Christ in God vers 3. who shall appear with him in Glory vers 4. An unregenerate man may do something like it but the work it self so as it may be acceptable with God he can never perform You know what a Picture of it is drawn in some of the Philosophers Sencca Tuâ—ly Epictetus what affectionate Discourses they have of contempt of the World and Self of regulating and conquering all exorbitant Affections and Passions The Lives of most of them manifested that their Maxims differed as much from true Mortification as the Sun painted on a Sign-post from the Sun in the Firmament They had neither Light nor Heat Their own Lucian sufficiently manifests what they all were There is no Death of Sin without the Death of Christ. You know what Attempts there are made after it by the Papists in their Vows Penances and Satisfactions I dare say of Them I mean as many of them as act upon the Principles of their Church as they call it what Paul sâ—yes of Israel in point of Righteousness Rom. 9.31 32. They have followed after Mortification but they have not Attained to it Wherefore Because they seek it not by Faith but as it were by the works of the Law The same is the State and Condition of all amongst our selves who in Obedience to their Convictions and awakened Consciences do attempt a Relinquishment of Sin they follow after it but they do not Attain it It is true it is it will be required of every person whatever that hears the Law or Gospel preached that he mortifie Sin It is his Duty but it is not his immediate Duty It is his Duty to do it but to do it in Gods way If you require your Servant to pay so much Money for you in such a place but first to go and take it up in another it is his Duty to pay the Money appointed and you will blame him if he do it not yet it was not his immediate Duty he was first to take it up according to your direction So it is in this Case Sin is to be mortified but something is to be done in the first place to enable us thereunto I have proved that it is the Spirit alone that can mortifie Sin He is promised to doe it and all other means without him are empty and vain How shall he then mortifie Sin that hath not the Spirit A man may easier see without Eyes speak without a Tongue than truely Mortifie one Sin without the Spirit Now how is he attained It is the Spirit of Christ and as the Apostle sayes if we have not the Spirit of Christ we are none of his Rom. 8.9 So if we are Christs have an Interest in him we have the Spirit and so alone have power for Mortification This the Apostle discourses at large Rom. 8. v. 8. So then they that are in the flesh cannot please God It is the Inference and Conclusion he makes of his foregoing Discourse about our Natural state and Condition and the Enmity we have unto God and his Law therein If we are in the flesh if we have not the Spirit we cannot do any thing that should please God But what is our deliverance from this Condition vers 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Ye Believers that have the Spirit of Christ ye are not in the flesh There is no way of Deliverance from the State and Condition of being in the flesh but by the Spirit of Christ And what if this Spirit of Christ be in you why then you are mortified vers 10. the Body is dead because of Sin or unto it Mortification is carryed on the New Man is quickened to Righteousness This the Apostle proves vers 11. from the Vnion we have with Christ by the Spirit which will produce suitable Operations in us to what it wrought in him All attempts then for Mortification of any Lust without an Interest in Christ are vain Many men that are gaâ—led with and for Sin the arrowes of Christ for Conviction by the Preaching of the Word or some Affliction having been made sharp in their hearts do vigorously set themselves against this or that particular Lust wherewith their Consciences have been most disquieted or perplexed But poor Creatures they labour in the Fire and their work consumeth When the Spirit of Christ comes to this work he will be as Refiners Fire and as Fullers Sope and he will purge men as Gold and Silver Mal. 3.3 take away their dross and tin their filth and blood as Isa. 4.3 But men must be Gold and Silver in the bottom or else Refining will do them no good The Prophet gives us the sad issue of wicked mens utmost Attempts for Mortification by what Means soever that God affords them Jer. 6.29 30. The Bellowes are burnt and the Lead is consumed of the fire the Founder melteth in vain Reprobate Silver shall men call them because the Lord hath rejected them And what is the Reason hereof v. 28. they were Brass and Iron when they were put into the Furnace Men may refine Brass and Iron long enough before they will be good Silver I say then Mortification is not the present business of unregenerate men God calls them not to it as yet Conversion is their work The Conversion of the whole Soul not the Mortification of this or that particular Lust. You would laugh at a man that you should see setting up a great Fabrick and never take any care for a Foundation especially if you should see him so foolish as that having a thousand Experiences that what he built one day fell down another he would yet continue in the same course So it is with convinced Persons Though they plainly see that what ground they get against Sin oneâ—day â—day they lose another yet they will go on in the same Road still without enquiring where the destructive flaw in
way wherein a man is ought by him to be concluded to be death that he may be provok'd to fly from it And this is another Consideration that ought to dwell upon such a Soul if it desire to be freed from the intanglement of its Lusts. 3 Consider the Evils of it I mean its present Evils Danger respects what is to come Evil what is present Some of the many Evils that attend an unmortified Lust may be mentioned 1. It grieves the Holy and Blessed Spirit which is given to Believers to dwell in them and abide with them So the Apostle Ephes. 4.25 26 27 28 29. dehorting them from many Lusts and Sins gives this as the great Motive of it vers 30. Grieve not the holy Spirit whereby you are sealed to the day of Redemption Grieve not that Spirit of God saith he whereby you receive so many and so great Benefits of which he instances in one signal and comprehensive one Sealing to the day of Redemption He is grieved by it as a tender and loving Friend is grieved at the unkindness of his Friend of whom he hath well deserved so is it with this tender and loving Spirit who hath chosen our Hearts for an Habitation to dwell in and there to do for us all that our Souls desire He is grieved by our harbouring his Enemies and those whom he is to destroy in our Hearts with him He doth not afflict willingly nor grieve Us Lam. 3.33 and shall we daily grieve Him Thus is he said sometimes to be vexed sometimes grieved at his heart to express the greatest sense of our provocation Now if there be any thing of gracious Ingenuity left in the Soul if it be not utterly hardened by the Deceitfulness of Sin this Consideration will certainly affect it Consider Who and What thou art who the Spirit is that is grieved what he hath done for thee what he comes to thy Soul about what he hath already done in thee and be ashamed Among those who walk with God there is no groater Motive and Incentive unto universal Holiness and the preserving of their Hearts and Spirits in all Purity and Cleanness than this That the blessed Spirit who hath undertaken to dwell in them as Temples of God and to preserve them meet for him who so dwells in them is continually considering what they give Entertainment in their Hearts unto and rejoyceth when his Temple is kept undefiled that was an high Aggravation of the Sin of Zimri that he brought his Adulteress into the Congregation in the sight of Moses and the rest who were weeping for the Sins of the people Numb 25.6 and is it not an high Aggravation of the countenancing a Lust or suffering it to abide in the Heart when it is as it must be if we are Believers entertained under the peculiar Eye and View of the Holy Ghost taking care to preserve his Tabernacle pure and holy 2. The Lord Jesus is wounded afresh by it His new Creature in the heart is wounded His Love is foil'd his adversary gratified As a total relinquishment of him by the Deceitfulness of Sin is the crucifying him afresh and the putting of him to open shame so every harbouring of Sin that he came to destroy wounds and grieves him 3. It will take away a mans usefulness in his Generation His Works his Endeavours his Labours seldom receive Blessing from God If he be a Preacher God commonly blows upon his Ministry that he shall labour in the Fire and not be honoured with any success or doing any work for God and the like may be spoken of other Conditions The world is at this day full of poor withering Professors how few are there that walk in any Beauty or Glory how barren how useless are they for the most part â— Amongst the many Reasons that may be assigned of this sad Estate it may justly be feared that this is none of the least effectual many men harbour Spirit-devouring Lusts in their bosomes that lye as Worms at the Root of their Obedience and corrode and weaken it day by day All Graces all the Wayes and Means whereby any Graces may be exercised and improved are prejudiced by this Means and as to any success God blasts such mens undertakings This then is my second Direction and it regards the Opposition that is to be made to Lust in respect of its habitual residence in the Soul keep alive upon thy Heart these or the like Considerations of its Guilt Danger and Evil be much in the meditation of these things cause thy Heart to dwell and abide upon them Ingage thy Thoughts into these Considerations let them not go off nor wander from them untill they begin to have a powerfull Influence upon thy Soul untill they make it to tremble CHAP. XI The Third Direction proposed Load the Conscience with the Guilt of the perplexing Distemper The Wayes and Means whereby that may be done The Fourth Direction Vehement desire for Deliverance The Fifth Some Distempers rooted deeply in mens Natural Tempers Considerations of such Distempers Wayes of dealing with them The Sixth Direction Occasions and Advantages of Sin to be prevented The Seventh Direction The first actings of Sin vigorously to be opposed THIS is my Third Direction Load thy Conscience with the Guilt of it Not onely consider that it hath a Guilt but load thy Conscience with the Guilt of its actual Eruptions and Disturbances For the right improvement of this Rule I shall give some particular Directions First Take Gods Meâ—hod in it and begin with Generals aâ—â— so descend to particulars 1 Charge thy Conscience with that Guilt which appears in it from the Rectitude and Holiness of the Law Bring the holy Law of God into thy Conscience lay thy corruption to it pray that thou mayest be affected with it Consider the holiness spirituality fiery severity inwardness absoluteness of the Law And see how thou canst stand before it Be much I say in affecting thy Conscience with the Terrour of the Lord in the Law and how righteous it is that every one of thy Transgressions should receive a recompence of Reward Perhaps thy Conscience will invent shifts and Evasions to keep off the Power of this Consideration as that the condemning power of the Law doth not belong to thee thou art set free from it and the like and so though thou be not conformable to it yet thou needest not to be so much troubled at it But 1. Tell thy Conscience that it cannot manage any evidence to the purpose that thou art free from the condemning Power of Sin whilest thy unmortified Lust lyes in thy Heart so that perhaps the Law may make good its Plea against thee for a full Dominion and then thou art a lost Creature Wherefore it is best to ponder to the utmost what it hath to say Assuredly he 〈◊〉 pleads in the most secret Reserve of his Heart that he is freed from the condemning poâ—eâ— of the Law thereby secretly to
the Corinthians reckons this as one eminent Grace that was then set on work vehement Desire 2 Cor. 7.11 And in this case of indwelling Sin and the power of it what Frame doth he express himself to be in Rom. 7.24 His heart breaks out with longings into a most passionate Expression of desire of deliverance Now if this be the frame of Saints upon the general consideration of indwelling Sin how is it to be heightened and increased when thereunto is added the perplexing Rage and Power of any particular Lust and Corruption Assure thy self unless thou longest for Deliverance thou shalt not have it This will make the Heart watchfull for all Opportunities of Advantage against its Enemy and ready to close with any Assistances that are afforded for its Destruction strong Desires are the very Life of that praying alwayes which is enjoyned us in all Conditions and in none is more necessary than in this they set Faith and Hope on work and are the Souls moving after the Lord. Get thy Heart then into a panting and breathing Frame long sigh cry out you know the Example of David I shall not need to insist on it The Fifth Directions is 5 ly Consider whether the Distemper with which thou art perplexed be not rooted in thy Nature and cherished fomented and heightned from thy Constitution A proneness to some Sins may doubtless lye in the Natural Temper and Disposition of men In this Case consider 1. This is not in the least an Extenuation of the Guilt of thy Sin Some with an open Profaneness will ascribe gross Enormities to their Temper and Disposition And whether others may not relieve themselves from the pressing Guilt of their Distempers by the same Consideration I know not It is from the Fâ—ll from the Original depravation of our Natures that the fomes and Nourishment of any Sin abides in our Natural Temper David reckons his being shapen in Iniquity and conception in Sin Psal. 51.5 as an Aggravation of his following Sin not a lessening or extenuation of it That thou art peculiarly inclined unto any sinfull Distemper is but a peculiar breaking out of Original Lust in thy Nature which should peculiarly abase and humble thee 2. That thou hast to fix upon on this account in reference to thy walking with God is that so great an Advantage is given to Sin as also to Satan by this thy Temper and Disposition that without extraordinary Watchfulness Care and Diligence they will assuredly prevail against thy Soul Thousands have been on this account hurryed headlong to Hell who otherwise at least might have gone at a more gentle less provoking less mischievous rate 3. For the Mortification of any Distemper so rooted in the Nature of a Man unto all other Wayes and Means already named or farther to be insisted on there is one expedient peculiarly suited This is that of the Apostle 1 Cor. 9.27 I keep under my Body and bring it into subjection The bringing of the very Body into subjection is an Ordinance of God tending to the Mortification of Sin This gives check unto the Natural Root of the Distemper and withers it by taking away its fatness of soil Perhaps because the Papists men ignorant of the Righteousness of Christ the Work of his Spirit and whole business in hand have layed the whole weight and stress of Mortification in voluntary Services and Penances leading to the subjection of the Body knowing indeed the true Nature neither of Sin nor Mortification it may on the other side be a Temptation to some to neglect some means of humiliation which by God himself are owned and appointed The bringing of the body into subjection in the case insisted on by cutting short the Natural Appetite by fasting watching and the like is doubtless acceptable to God so it be done with the ensuing limitations 1 That the outward weakening and impairing of the Body be not looked upon as a thing good in it self or that any Mortification doth consist therein which were again to bring us under carnal Ordinances but only as a Means for the End proposed the weakening of any Distemper in its Natural root and seat A man may have leanness of Body and Soul together 2 That the means whereby this is done namely by fasting and watching and the like be not looked on as things that in Themselves and by virtue of their Own Power can produce true Mortification of any Sin for if they would Sin might be mortified without any help of the Spirit in any unregenerate person in the world They are to be looked on onely as wayes whereby the Spirit may and sometimes doth put forth strength for the accomplishing of his own work especially in the Case mentioned Want of a right understanding and due Improvement of these and the like Considerations hath raised a Mortification among the Papists that may be better applyed to Horses and other Beasts of the Field than to Believers This is the summe of what hath been spoken when the distemper complained of seems to be rooted in Natural temper and constitution in applying our Souls to a participation of the Blood and Spirit of Christ an Endeavour is to be used to give check in the way of God to the natural Root of that Distemper Sixthly Consider what Occasions what Advantages thy Distemper hath taken to exert and put forth it self and watch against them all This is one part of that Duty which our blessed Saviour recommends to his Disciples under the name of watching Mark 13.37 I say unto you all Watch which in Luk. 21.34 is Take heed that your hearts be not overcharged Watch against all Eruptions of thy Corruptions I mean that Duty which David professed himself to be exercised unto I have saith he kept my self from mine Iniquity he watched all the wayes and workings of his Iniquity to prevent them to rise up against them This is that which we are called unto under the name of Considering our Wayes Consider what Wayes what Companyes what Opportunities what Studies what Businesses what Conditions have at any time given or do usually give advantages to thy Distempers and set thy self heedfully against them all Men will do this with respect unto their bodily infirmities and distempers The Seasons the Dyet the Ayre that have proved offensive shall be avoyded Are the the things of the Soul of less importance Know that he that dares to dâ—lly with Occasions of Sin will dare to Sin He that will venture upon Temptations unto Wickedness will venture upon Wickedness Hazael thought he should not be so wicked as the Prophet told him he would be To convince him the Prophet tells him no more but Thou shalt be King of Syria If he will venture on Temptations unto Cruelty he will be cruel Tell a man he shall commit such and such Sins he will startle at it If you can convince him that he will venture on such Occasions and Temptations of them he will have little ground left
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
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 us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2.14 This was his Aym and Intendment wherein he will not fail in his giving himself for us That we might be freed from the Power of our Sins and purified from all our defiling Lusts was his Design He gave himself for the Church that he might sanctifie and cleanse it that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5.25 26 27. And this by virtue of his death in various and several degrees shall be accomplished Hence our washing purging and cleansing is every where ascribed to his Blood 1 Joh. 1.7 Heb. 1.3 Revelat. 1.5 That being sprinkled on us Purgeâ— our Consciences from dead works to serve the living God Heb. 9.14 This is that we aim at this we are in pursuit of that our Consciences may be purged from dead works that they may be rooted out destroyed and have place in us no more This shall certainly be brought about by the Death of Christ There will virtue go out from thence to this purpose Indeed all Supplies of the Spirit all Communications of Grace and Power are from hence as I have elsewhere shewed Thus the Apostle states it Rom. 6. vers 2. is the Case proposed that we have in hand How shall we that are dead unto sin live any longer therein Dead to Sin by Profession dead to Sin by Obligation to be so dead to Sin by a Participation of Virtue and Power for the Killing of it dead to Sin by Vnion and Interest in Christ in and by whom it is killed How shall we live therein This he presses by sundry Considerations all taken from the Death of Christ in the ensuing Verses This must not be vers 3. Know you not that so many of us as were baptized into Jesus Christ were baptized into his Death We have in Baptisme an Evidence of our Implantation into Christ we are baptized into him But what of him are we baptized into an Interest in His Death saith he If indeed we are baptized into Christ and beyond Outward Profession we are â—â—ptized into his Death The Explication 〈◊〉 this of our being baptized into the Death of Christ the Apostle gives us vers 4 5. Therefore we are buried with him by Baptisme into Death that like as Christ was raised up from the dead by the Glory of the Father even so we also should walk in Newness of life Knowing this that our Old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin This is saith he our being baptized into the Death of Christ namely our Conformity thereunto To be dead unto Sin to have our corruptions mortified as he was put to death for Sin so that as he was raised up to Glory we may be raised up to Grace and Newness of Life He tells us whence it is that we have this Baptisme into the Death of Christ vers 6. and this is from the Death of Christ it self Our old Man is crucified with him that the Body of Sin might be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is crucified with him not in respect of Time but of Causality we are crucified with him meritoriously in that he procured the Spirit for us to mortifie Sin efficiently in that from his Death virtue comes forth for our crucifying in the way of a Representation and Exemplar we shall assuredly be crucified unto Sin as he was for our Sin This is that the Apostle intends Christ by his Death destroying the works of the Devil procuring the Spirit for us hath so killed Sin as to its Reign in Believers that it shall not obtain its End and Dominion 2 Then act Faith on the Death of Christ and that under these two Notions 1. In expectation of Power 2. In endeavours for Conformity For the First the Direction given in general may suffice As to the latter that of the Apostle may give us some Light into our Direction Gal. 3.1 Let Faith look on Christ in the Gospel as he is set forth dying and crucified for us Look on him under the weight of our Sins praying bleeding dying bring him in that Condition into thy heart by Faith apply his blood so shed to thy Corruptions do this daily I might draw out this Consideration to a great length in sundry particulars but I must come to a close I have onely then to adde the Heads of the work of the Spirit in this business of Mortification which is so peculiarly ascribed to him In one word This whole work which I have described as our Duty is effected carried on and accomplished by the Power of the Spirit in all the parts and degrees of it As 1. He alone clearly and fully convinces the Heart of the evil and guilt and danger of the Corruption Lust or Sin to be Mortified Without this Conviction or whilest it is faint that the Heart can wrestle with it or digest it there will be no through-work made An unbelieving Heart as in part we have all such will shift with any Consideration untill it be over-powred by clear and evident Convictions Now this is the proper work of the Spirit He convinces of Sin Joh. 16.8 He alone can do it If mens rational Considerations with the preaching of the letter were able to convince them of Sin we should it may be see more Convictions than we doe There comes by the preaching of the Word an Apprehension upon the understandings of men that they are Sinners that such and such things are Sins that themselves are guilty of them But this light is not powerfull nor doth it lay hold on the practical Principles of the Soul so as to conform the Mind and Will unto them to produce Effects suitable to such an Apprehension And therefore it is that wise and knowing men destitute of the Spirit do not think those things to be Sins at all wherein the chief Movings and Actings of Lust do consist It is the Spirit alone that can do that doth this work to the purpose And this is the first thing that the Spirit doth in order to the Mortification of any Lust whatever It convinces the Soul of all the evil of it cuts off all its pleas discovers all its deceits stops all its Evasions answers its Pretences makes the Soul own its Abomination and lye down under the sense of it Unless this be done all that followes is in vain 2. The Spirit alone reveals unto us the Fulness of Christ for our Relief which is the Consideration that stayes the Heart from false Wayes and from despairing Despondency 1 Cor. 2.8 3. The Spirit alone establishes the Heart in expectation of Relief from Christ which is the great sovereign Means of Mortification as hath been discovered 2 Cor. 1.21 4. The Spirit alone
brings the Cross of Christ into our Hearts with its Sin-killing Power for by the Spirit are we baptized into the Death of Christ. 5. The Spirit is the Author and Finisher of our Sanctification gives new Supplies and Influences of Grace for Holiness and Sanctification when the contrary Principle is weakened and abated Ephes. 3.16 17 18. 6. In all the Souls Addresses to God in this Condition it hath Supportment from the Spirit Whence is the power life and vigour of Prayer Whence its Efficacy to prevail with God Is it not from the Spirit He is the Spirit of supplication promised to them who look on him whom they have pierced Zech. 12.10 enabling them to pray with sighs and groans that cannot be uttered Rom. 8.16 This is confessed to be the great Medium or way of Faiths prevailing with God Thus Paul dealt with his Temptation whatever it were I besought God that it might depart from me 2 Cor. 12.8 What is the work of the Spirit in Prayer whence and how it gives us in assistance and makes us to prevail what we are to doe that we may enjoy his Help for that purpose is not my present Intendment to demonstrate FINIS A Catalogue of some Books Printed and Sold by Nat. Ponder at the Peacock in the Poultry Near Cornhil and in Chancery-lane near Fleet-street EXercitations on the Epistle to the Hebrews also Concerning the Messiah wherein the Promises concerning him to be a spiritual Râ—deemer of Mankind are explained and Vindicated c. With an Exposition of and Discourses on the two first Chapters of the said Epistle to the Hebrews By John Owen D. D. in Folio Exercitations on the Epistle to the Hebrews concerning the Priesthood of Christ wherein the Original Causes Nature Prefigurations and Discharge of that Holy Office are Explained and Vindicated The Nature of the Covenant of the Redeemer with the Call of the Lord Christ unto his Office are declared and the Opinions of the Socinians about it are fully Examined and thâ—ir oppâ—â—â—â—ions unto it refuted With a Continuation of the Expâ—â—â—ion on the third fourth and fifth Chapters of the said Epistle to the Hebrews being the Second Voluâ—â— By John Owen D. D. in Folio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A Discourse concerning tâ—e Hoâ—y â—â—irit Wherein an account is given of his Name â—â—â—â—re â—â—â—â—â—nality Dispensation Operations and Effects His whole Work in the Old and new Creation is explained â—he Doctrine concerning it vindicated from Opposâ—â—â—ions aâ—d Reproaches The Nature also and Necessity of Gospel-Holiness the difference between Grace and Morality or a spiritual Life unto God in Evangelical Obediâ—nce and a course of Moral Vertues are stated and declared By John Owen D. D. in Folio A practical Exposition on the 130 Psalm where in the Nature of the forgiveneâ—â—â—f Sin is declared the Truth and Reality of it aâ—â—erted and the case of a Soul distressed with the guilt of Sin and relieved by a Discovery of Forgiveness with God is at large discoursed By John Owen D. D. in Quarto A Practical Discourse of Gods Sovereignty with other Material points deriving thence Londons Lamentations or a sober serious Discourse concerning the late Fiery Dispensation By Mr. Thomas Brooks late Preacher of the Word at St. Margarets New-Fish street London in Quarto Liberty of Conscience upon its true and proper grounds asserted and vindicated c. To which is added the Second Part viz. Liberty of Conscience the Magistrates Interest By a Protestant a Lover of Truth and the Peace and Prosperity of the Nation in Quarto The Second Edition A Discourse of the Nature Power Deceit and Prevalency of the Remainders of Indwelling-Sin in Believers Together with the ways of its working and means of prevention By John Owen D. D. in Octavo Truth and Innocency Vindicated In a Survey of a Discourse concerning Ecclesiastical Polity and the Authority of the Civil Magistrate over the Consciences of Subjects in matters of Religion By Joh. Owen D.D. in octa Exercitations concerning the Name Original Nature use and continuance of a Sacred day of Rest wherein the Original of the Sabath from the foundation of the World the Morality of the fourth Commandment with the change of the Sabbath-day are enquired into Together with an Assertion of the Divine Institution of the Lords Day By John Owen D.D. in Octavo The Second Impression Evangelical Love Church-Peace and Unity By Jo. Owen D. D. The unreasonableness of Atheism made manifest in a Discourse to a Person of Honour By Sir Charles Wolsely Baronet Third Impression The Reasonableness of Scripture-Belief A Discourse giving some Account of those Rational Grounds upon which the Bible is received as the Word of God Written by Sir Charles Wolsely Baronet The Rehearsal Transpros'd or Animadversions upon a late Book intituled A Preface shewing what grounds there are of fears and jealousies of Popery The first Part By Andrew Marvel Esq. The Rehearsal Transpros'd the second Part. Occasioned by two Letters the first Printed by a nameless Authors intituled A Reproof c. the second a Letter left at a Friends House dated Nov. 3. 1673. subscribed J.G. and concluding with these words If thou darest to Print or Publish any Lye or Libel against Dr. Parker by the Eternal God I will cut thy Throat Answered by Andrew Marvel Theopolis or the City of God New Jerusalem in opposition to the City of the Nations Great Babylon By Henry D'anvers in Octavo A Guide for the Practical Gauger with a Compendium of Decimal Arithmetick shewing briefly the whole Art of Gauging of Brewers Tuns Coppers Backs c. Also the Mash or Oyld-Cask and Sybrant Hantz his Table of Area's of Segments of a Circle the Mensuration of all manner of Superficies By VVilliam Hunt Student in the Mathematicks in Octavo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Domus Mosaicae Clavis five Legis Sepimentum Authore Josepho Cooper Anglo in Octavo A Vindication of some Passages in a discourse concerning Communion with God from the Exceptions of VVilliam Sherlock Rector of St. George Buttelph Lane by John Owen D. D. in Octavo A Brief Instruction in the Worship of God and Discipline of the Churches of the New Testament by way of question and Answer with an Explication and Confirmation of those Answers By John Owen D. D. Anti-Sozzo five Sherlocismus Enervatus In Vindication of some Great Truths Opposed and Opposition to some Great Errors Maintained By Mr. William Sherlock A Brief Declaration and Vindication of the Doctrine of the Trinity By John Owen D. D. in 12. Eben-Ezer Or a Small Monument of great Mercy appearing in the Miraculous Deliverance of John-Carpenter From the Miserable Slavery of Algiers with the wonderful Means of their escape in a Boat of Canvas the great Distress and utmost Extremities which they endured at Sea for six days and Nights their safe Arrival at Mayork With several Matters of Remarque during their long Captivity and the following Providences of God which brought them safe to England By William Okeley in Octavo The Nature of Apostacie from the Profession of the Gospel and the punishment of Apostates declared from Heb. 6. ver 4 5 6. with an Inquiry into the Causes and Reasons of the Decay of the power of Religion in the World With Remedies and means of prevention in Octavo By John Owen D. D. Mortification of Sin in Believers 1. The Necessiâ—y 2. Nature and 3. Means of it ' With a resolution of sundry Cases of Conscience thereunto belonging By John Owen D. D. in Octavo The Practical D 〈…〉 y of the Papists Discovered to be Destructive of Câ—ristianity and Mens Souls Dutch and English Grammar Dutch and English Dictionary Since the first Eâ—ition of this Treatise that other also is published 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.26 2 Cor. 12.7 Isa. 43.24 2 King 5.18 Gen. 39.9 2 Cor. 5.14 2 Cor. 7.1 Heb. 1.11 Cant 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.8 Psal. 123.2 Psal. 130.6 Luk. 22.32 Isa. 40.28 29 30 31. Joh. 1.16 Mat. 28.18 Rom. 8.38 Mat. 11.28 Isa. 55.1 2 3. Revel 3.18 Communion with Christ chap. 7 8. Phil. 3.10 Col. 3.3 1 Pet. 1.18 1 Cor. 15.31 1 Pet. 1.16 1 Pet. 5.1 2. Col. 1.3