Believers Mortification of Sin, Tract (1 of 4)

Believers Mortification of Sin · Tract (1 of 4)

p. 1ROM. VIII. 13.

If ye through the Spirit do mortifie the deeds of the body, ye ſhall live.

HEre is Life and Death laid down before you, If ye walk after the fleſh, ye ſhall die: a dreadful word, ſpoke even to thoſe who are in Chriſt, and to whom there is no Condemnation, who yet need to be warned of their danger. Conditional-threatnings may be muſtered to them, without bringing them back to a ſpirit of bondage; and the Lord works on their fear, as well as on their love and will have them keep one eye on Hell, and another on Heaven: or rather, he'l ſometimes have them look behind them, that at the ſight of Hell and Wrath, they may flye the faſter to the Hope that's ſet before them: do not deceive your ſelves with an opinion of your Priviledges.

Well then, What muſt we do that we may be ſaved? the words of the Text tells you: where mark, that the Apoſtle is ſpeaking to ſuch as are in Chriſt: If ye ask what an unrenewed man ſhould do to be ſaved? the Scripture Anſwers, p. 2Believe in the Lord Jeſus Chriſt, Act. 16. 1 Joh. 3.23. Get into Chriſt. But if ye ask, What the man that is in Chriſt ſhall do? the Text tells you, which takes in, or rather ſuppoſes holy walking, or walking after the Spirit; for as light comes in, darkneſs goes out: ſo that Mortification is one part of the Condition upon which we attain the poſſeſſion of eternal Life, though it be by faith, by our firſt believing, that we acquire a right to it.

Now in the words, we have, 1. The Act enjoyned, Mortifie. 2. The Object about which it is converſant. 3. The way or the means by which this is to be effected, through the Spirit: 4. The Promiſe annexed, Ye ſhall live: 5. The Conditionality of the Promiſe: If, &c.

For the firſt, What it is, we ſhall after ſhew; only now the Original word ſignifies, to ſlay, to purſue to Death. Sin is not at once ſlain, itgets a deaths-ſtroke, by the firſt ſaving-work of grace: it never recovers that; but yet it dies but lingringly (therefore called a Crucifixion); and its a great part of the Chriſtians work to follow it to death, to be driving nails into it, and keep it bleeding till it expire.

For the ſecond, Let us obſerve the various Scripture-expreſſions: as 1. Fleſh, ſo frequently in this Chapter; this ſometimes ſignifies the ſtate of the natural man: he that is in the fleſh cannot pleaſe God; ſo John 3.6. Sometimes the remainder of ſin in the Regenerate, Gal. 5.16. And ſo we read of the works of the fleſh, Gal. 5.19, theſe are the deeds of the fleſh. 2. Sin is ſpoke of as a body, as in the Text; ſometimes called a p. 3body of ſin, Rom. 6.6. Sometimes, the body of this death, Rom. 7.24. It's a Body, not a Phantaſm, we are to conflict with: it's not to beat the air we are called to: its weight is not found, becauſe it is in its place, in its Element. Now this Body hath various Members, theſe we are to mortifie: Col. 3.5. The ſtump of ſin cannot be got out, but we muſt be daily mutilating it, and cutting off its members: the ſtump we cannot pluck up; the body and maſs of in-dwelling ſin we cannot diſcern, nor reach; but its deeds and workings we feel. And albeit Gods faving-work upon the Soul (wherein we are paſſive) does wound and weaken the Body, ſin: yet any work of grace wherein we are active, does immediately only ſtrike at the members of ſin, and at the deeds of it: therefore ſays the Text, If, &c. mortifie the deeds of the body. 3. Sin is called a Man, an old Man, to hold forth the ſtrength and cunning of it, and its intereſt in the ſoul and body of a man. It's not a dead Carcaſs; nor is it ſeated only in the outward members of a man: Now we read of the deeds of this old man, Col. 3.9, Lye not one to another, ſeeing you have put off the old man with his deeds: theſe are the ſame with the deeds of the Body.

3. By the Spirit, is here underſtood, firſt and mainly the Holy Ghoſt; by whoſe immediate Efficiency this work is effected: yet, 2. May be taken in alſo, the graces of the Spirit, by the acting of which this work is carried on.

Now from the words, I ſhall take occaſion to ſpeak to theſe particulars in ſhort: 1. What Mortification is. 2. What's the Object and extent p. 4of it. 3. The neceſſity of it. 4. What is the work of the Spirit in it. 5. I ſhall apply the whole.

For the firſt: It's neceſſary in the firſt place, to ſhew you ſome baſtard-kinds of Mortification, whereby ye may know what it is not. The firſt is, A Philoſophick mortification to ſuch things as are ſeen by the light of Nature to be empty and unſatisfactory, for Reaſon may go far here; hence ſome of the old Philoſophers ſeemed to contemn Riches, and to be above trouble for outward changes, as Diogenes, &c. Yet they were either but Diſſemblers, as Seneca, who writes againſt Avarice, and tells us, That Nature was ſatisfied with water for Drink, and with a houſe of Turf; yet he was a Covetous man. So was Cicero an aſpiring man, for as much as he writes againſt Pride, not by the Spirit and the Croſs of Chriſt, but from meer moral Conſiderations, as that of the old Pagans (revived again by ſome who call themſelves Chriſtians) who taught men to moderate their inordinate deſires and paſſions, by the precepts and habits of moral Virtue. This eſpecially flouriſhed among the old Family of Philoſophers, called Stoicks, who pretended to be without all paſſions, which (ſaid they) were not incident to wiſe men. If they met with any extraordinary miſchance, they thought a wiſe man might ſtep out at any door he would, into their imaginary heaven and happineſs. Hence Cato, who was the Worlds-Wonder for his Wiſdom, ſtabbed himſelf; and his Servants finding him, bound up his wound, which when they were gone, he teared open again: yet not expiring p. 5ſoon enough, he was forced to uſe ſome other violence to himſelf. So Seneca and others. Now this way of Mortification, all who deny the neceſſity of ſpecial Grace (as Pelagians, Arminians, Quakers) muſt needs fall into: for whatever different names they give to any word, principle or power; yet if common to every man, it's ſtill but Nature, which is capable of improvement: and indeed how far common Reaſon may be improved to the regulating of a mans paſſions, is plain from the manifold inſtances of old and late Moraliſts, to the ſhame of many called Chriſtians.

Yet plain it is, that they did but keep under their luſts, and not mortifie them: and that by their depreſſing one luſt, they did but exalt another; as thoſe who died for their Countrey, and forfook all for meer love of Learning; But what avails it (ſays one) to be dead to a bit of Clay, and alive to Vain-glory, which is indeed the life of Sin, and of the Old-Man. Pride eſpecially did grow upon the ruines of other luſts: ſo that their ſeeming Self-denial and Motification, was really but Self-magnifying. Yea, to that height of Pride did ſome of them grow up, that Lucretius and Seneca endeavoured by Argument to exalt their virtuous men above their gods: in as much as theſe were neceſſarily good; But men were ſuch voluntarily and by choice and whoever now they be, who would leſſen … tural pravity and miſery, and who oppoſe the imputed Righteouſneſs of Chriſt, and Juſtification by Faith, (whatever their ſeeming mortification and moral endowments be) they muſt needs p. 6fall into the ſame Condemnation; for ignorance of theſe grand Truths, was the root that the Pagan Arrogance grew upon: as for that inward Tranquility that followed the moderation of their paſſions, it was but a Lye.

2. A ſecond Baſtard-way of Mortification, is that of the Papiſts, it ſtands in ſome outward ſeverities: as lying on the Earth, whipping themſelves, going bare-footed, with Ropes about their waiſts begging: living in Cells, Hermitages, Vows of Poverty, and ſingle life. They ſuppoſe, ſays Luther, That when they enter their Cells, that they are crucified to the World, when indeed they are crucified to Chriſt, and Chriſt to them, Pride and Self-righteouſneſs being thereby quickned. We may as well ſacrifice our lives, as ſhed a drop of blood, in ſuch a way as Baals Prieſts did, which had the ſame ground and bottom that Popiſh-whippings and Penances have. But what Pride, Epicuriſm, and monſtrous luſts have been, and are cheriſhed under theſe pretences, I need not tell you. We grant, That to keep the body in ſubjection, is a part, and a means of further mortification. But this is not to be done by rigour and cruelty: But by the ſparing-uſe of outward Comforts, and refuſing to gratifie the inordinate deſires of the fleſh. Some ſuch ſeverities, as going naked, &c. ſome Quakers have alſo eſpouſed, but this is not through the Spirit to mortifie, &c. Theſe means of mens deviſing, do but cheriſh Self-righteouſneſs and Pride. Satan is not ſo eaſie as to be beaten or buffeted out: were he to preach, he would preach ſuch Doctrine as this, and preſcribe ſuch Methods: witneſs p. 7ſome Pagans, who in theſe have out-gone Papiſts.

A 3d falſe way of Mortification, is that of the Antinomians, who place it in the want, or ſuppreſſing of all challenges of inward ſenſe and trouble for ſin; theſe they cry down as Legal, and the ground of this is another no leſs Error, viz. That what is ſin in others, is none in them: ſuppoſe even groſs outward wickedneſs. But our Lord came to redeem Sinners, not ſin: He juſtifies our perſons, not our ſins: this were the way to vivifie ſin, and to mortify holineſs. Sure David knew not then what mortification meant, Pſal. 51.3. But I will not rake into the aſhes of this (I hope) buried Error.

The 4th falſe way of Mortification, is that which lies in refraining from ourward impieties: whereas the firſt motions of ſin, if not conſented to, are pleaded not to be ſin. Thus Papiſts and Quakers: for theſe laſt have eſpouſed this among other Popiſh Errours: and if they fall not into groſs impieties, they blaſphemouſly father them upon the holy Spirit. But are not the firſt motions, the deeds of the body? do they not flow from ſome evil principle or habit in the Soul? if they do, they are to be mortified: if you ſay, we mortifie them, when we conſent not to them: I anſwer, Mortification imports more, even the extirpation, and as much as may be, the ſupreſſion of them; for their very being in the Soul is irkſome to the godly man: the new creature cannot bear them, Rom. 7.24, 25; and were it not for Chriſt, we ſhould be condemned for them. Chap. 8.1. They fooliſhly tell us, that theſe p. 8motions are from Satan; James tells us, they are from a mans own luſt, Chap. 1.14. Our Lord ſays, They are from the evil treaſure of the heart, Luke 6.45, ſo that they are plainly the deeds of the Body. But hence we ſee, what friends theſe people are to inward holineſs; and that the perfection they boaſt of, is but a Cheat: even ſuppoſe they were altogether free of outward acts of ſin, which yet they are too blind and credulous that believe it.

A 5th falſe way of Mortification, is the laying ſin aſleep. Now a ſleeping man, looks as if he were dead: ſo does ſin, till upon ſome occaſion it be awaken'd; yea and it grows thus ſtronger than before. Saul, one would think, had now overcome his wicked malice, when he cryes out, My ſon David, thou art more righteous than I; but it grew upon him, and ſoon broke forth with more violence. It may be, that for want of opportunity, of a temptation, or provocation, thou mayſt think thy corruption mortify'd, when its only like waters bound up, or like fire under the aſhes.

A 6th falſe way, is the letting of ſin die alone, or of its ſelf: as youthful luſts, vanity, prodigality, revenge, &c. Either ſin kills thee, or thou muſt kill it: but when it dies alone, it's an evidence, that it has undone thee; and now like a victorious Champion, it dies in peace on its bed, and is not vanquiſhed by thee. O Sinner, ſhall thine Enemy die in peace? wilt thou not purſue it to death, and be avenged on it for thy two eyes, for thy two hands, &c. for all the miſeries, ſorrows and woes, that it has wrought thee?

p. 9This is a ſort of natural and neceſſary mortification ariſing from impotency to ſin, and to fulfil the luſts of the fleſh. Children have no paſſions for Treaſures, Houſes and Lands, &c. yet that is not mortification, there is a living ſeed of ſin there. There is as much Fire virtually in every bit of flint as would burn a City: and there's as much ſin in ſeed, in every Infant, as would ſet on fire the World. So in the aged, all the actings of the man are blunted: that which Barzillai ſays of himſelf, may be in the letter of it truly ſaid of ſome that have not mortified the deeds of the body, 2 Sam. 19.35. There may be ſome deadneſs of actual luſts, yet Original ſin lives: as the root of the Tree is freſh, when leaves and fruit fail in the Winter: yea, it may be, when the ſtock above ground, may be either cut or rotted; for the Soul is the chief ſeat of ſin, and it never waxes old. Hence Sins that are more ſpecial, are often ripeſt in old age: ſo that the converſion of an old perſon is harder and rarer: and for bodily ſins, if the caſe be altered, it's from no change upon the ſoul, yea, nor is ſin gone out of the body; but as Flint or Steel have Fire virtually in them, even when beaten into duſt, though you cannot now ſtrike it out of them; So there is ſin in the very duſt of Sinners, for they go to their grave with their bones full of it, and that not only in reſpect of the guilt thereof.

7. There's another ſort of counterfeit Mortification, which is more occaſional and tranſient: The ſight of a dying dear Friend, or an occaſion of ſome great loſs by Sea or Land; the ſudden fall of ſome great man; the burning of a ſtately p. 10Houſe or City, the pain and ſickneſs, the miſerable and ignominous end of ſome Sinner, ſuppoſe ſome unclean wretch; theſe often excite abhorrence of ſin, ſome contempt of the World: how many unmortified ſouls can on ſuch occaſions talk of the vanity of the World, and the miſchief of ſin! And ſuch may even die, with theſe or the like words in their mouth, O what is man! he is like water ſpilt upon the ground. O this vain vexatious World: I would not live again for a Kings Crown. Sore trials, eſpecially of long continuance, breed a wearineſs of the World, and a ſort of careleſneſs of worldly concerns, which is often miſtaken for Mortification. Sometimes this tranſient mortification comes from ſome common Convictions, from ſome awaking work, which is ordinarily accompanied with ſome reſtraining-grace. Judas can now deſpiſe his thirty pieces of Silver: when the ſmell of Hell comes up into a mans noſtrils, it will make him throw away his Idols. When Achan is to be ſtoned, he thinks not much of his wedg of Gold: when under Convictions, Sin often couches and contracts its ſelf: and when theſe are over, it dilates its ſelf. None of theſe occaſions are fit ſeaſons for men to make a Judgment of their mortification. So much for the counterfeits of Mortification: Amongſt which I might have reckoned that which naturally ariſes from mens Complexion, by reaſon whereof, ſome are more meek, temperate, chaſte than others: which when ſet off by Wit and Learning, looks very like Mortification.

p. 11Come we now then to ſhew what it is, having ſeen what it is not. Mortification may be either actively or paſſively conſidered: conſidered actively, it is a work of the Spirit; whereby the Soul ſtrives not only to beat down the motions and ſtirrings of every ſin, but endeavours to deſtroy the body of it, and to ſlay it in the root thereof: which in ſome meaſure every Believer does effect. Mortification paſſively conſidered, lies in a deadneſs of the whole Man, in order to things forbidden: and in ſome ſenſe alſo to things lawful; the Soul is taken off from ſinful Objects, and from inordinate appetite of lawful Objects.

Now to ſpeak to it in both theſe Conſiderations: Mortification actively conſidered; it lies not in unconſtant, uneven, and flaſhy fits of indignation and oppoſition againſt ſome ſin; as ſome take vengeance upon ſome ſins, and ſpare their prime luſt, as Saul did the King of the Amalekites: but it's a conſtant and daily warring of the Soul againſt great and ſmall, eſpecially againſt our Idol-luſts, wherein the man not only endeavours to deſtroy the love of ſin, and delight in it, but the very being of it. And this leads us to the ſecond thing propoſed, the conſideration of the object of Mortification, actively conſidered.

And this is firſt and chiefly the ſin of our Nature; Paul calls it a Body of Death, Rom. 7.24. It was this that Paul had moſt in his Eye, it was this that laid him low: it was the ſight of Original Sin eſpecially that firſt ſlew him, Ver. 9. And after all his Attainments, it's this that keeps p. 12him humble; and O, how blind are they that ſee not this Body! and no man that ſees it, but will ſay of any ſin, Am I a Dog to commit this? It will keep a man upon his Watch-Tower, and help to maintain a holy fear and diffidence of ſelf, and dependance on Grace. It it right convictions of this, that advances the Souls eſteem of Chriſt; of his redemption, and of free grace, yea, of the all-ſufficiency of grace: O wretched man that I am, who ſhall deliver me! as if he had ſaid, If ever grace or ſtrength were poſed, it would be in delivering of me, &c. but I thank God through Jeſus Chriſt, ver. 25.

And indeed the ſinfulneſs of Sin, the exceeding ſinfulneſs of Sin, the myſterie of it is never underſtood, till the Original pravity of our Nature be ſeen, Rom. 7.13. Sound Convictions diſcover the evil of actual ſins, but they let us ſee more malignity in this, than in all the ſins of our life: yea, than in Murders, Adulteries, Lying, Swearing: it's a fruitful womb that has millions of ſin in it, and would be eternally bringing forth, though there were no Devil to tempt, nor to Midwife it into the World. And finally, they let us ſee, that its being tranſmitted to us, and not contracted by us, does not leſſen the guilt nor danger of it.

Here then Mortification muſt begin: it will be in vain to dam up the ſtreams, while the Fountain runs, it will either carry down the dam and run the more impetuouſly, as is evident in the caſe of many, who have been a while under reſtraints; or it will run out ſome other way, and find out another Channel for it ſelf.

p. 13And indeed mens deviſed falſe methods of Mortification, ſerve only to dam up ſin, or to lop off its branches: it's the light of the Spirit accompanying the Word, that only diſcovers this, Rom. 7.7, I had not known, &c. and it's by the Spirit only that this is mortified, as the Text ſhews: hence it is only the true Believer that does any thing to purpoſe in this; and the more the Believer is exerciſed in the mortification of Original corruption, the weaker and fainter are the acts of Sin, and the ſtronger and the purer are the actings of his Grace; for it's the ſtrength of this that does ſenſibly weaken the actings of Grace, and does ſecretly and inſenſibly weaken the principle of Grace. Now this corruption of our Nature is ſometimes called, 1. A body of ſin, to hold out the greatneſs of it; and 2. A body of death, becauſe it works death, and has Death and Hell in it, and becauſe of its being loathſom and burthenſom to the Believer. 3. It's called Enmity againſt God, Rom. 8.7, to ſhew its deſperate and dangerous Nature: 4. It's called Sin that dwelleth in us, Rom. 7.17, to ſhew its nearneſs to us, and its acceſs to hurt us. 5. It's called The law of ſin in our members, Rom. 7.23, to ſhew what uſurped Authority it has over us. 6. It's called The old man, Col. 3.9, to ſhew its Skill and Cunning, and becauſe it has the firſt poſſeſſion of us, and in the Regenerate is waxing feeble. 7. It's called The fleſh, Rom. 8.1. Gal. 5.24, to ſhew (as ſome think) how it is propagated, and how it is cheriſhed viz. by Fleſh-pleaſing Objects, and how it inclines to Fleſh-pleaſing courſes, and puts the p. 14fleſh in the room of the Soul. And finally, to ſhew how dear it is, even as our fleſh. 8. It's called Luſt that intices, to ſhew its reſtleſs Activity; it will not let thee alone, though thou wouldſt forbear it, James 1.4. 9. It's called A root of bitterneſs, Heb. 12.15, to ſhew its hidden Nature, and its fixedneſs in the Soul; and that as in its Soil (it is not ingraft or inoculated in us); ſo does it influence our Actions: there is no ſap in the Branches but what comes from the Root: but O the bitter fruits of it! there's no true ſweetneſs in the Root, nor in the Branches: Lamentation, ſorrow and wo grow upon it! Now, how this ſhould be mortified, may come to be ſpoken to in the Application.

2. The Effects or Actings of this Original Corruption, are alſo the Objects of Mortification actively conſidered. This bitter Root has many Branches: this Body has many Members: Theſe Paul calls our Members which are upon earth, Col. 3.5, that though differing among themſelves, yet make up one intire body of Sin, and does execute what the law of ſin commands. They are formed in us, as ſoon as hand or foot of our natural Body, and grow up as the outward members do; and by theſe members, Sin fights and wars againſt the Soul; and yet are they as dear to us as a right Eye, or Hand, or Foot: Finally, it holds out to us, how ſin is ſeated in every member: and ſo powerful is the law of ſin in our members, that they may be called members of ſin: they are ſo animated as it were with ſin, Rom. 6.13. Sometimes theſe be called the luſts of the fleſh, Rom. 13.14. Gal. 5.16. p. 151 Pet. 2.11. The Apoſtle ſpeaks of the Kind and Species too, Rom. 6.12, and Rom. 7.8. He inſinuates great variety of Luſts; 1 John 2.16, we find three eſpecial Luſts mentioned: ſometimes theſe are ſpoke of as acts of the mind and heart: hence it's called the imaginations of the heart; walking in the vanity of their mind. And ſometimes taking in mind and affections too: hence called the deſires of the fleſh, and of the mind, Epheſ. 2.3.

Now though theſe Original Corruptions have originally the fame intereſt in the man, yet by reaſon of ſome accidental advantages, as a mans natural Complexion, Education, Employment, &c. ſome get above the reſt, and prevail ſo, as to make other luſts Lacquey them, and upon every occaſion to give place: Sometimes the luſt of the Eye, that is Covetouſneſs: ſometimes that of the Fleſh, or Voluptuouſneſs: ſometimes Pride. Sin is as a great King, and theſe are its three chief Princes, that command all men under it: they are univerſal luſts; ſome call them Sins, or the Worlds Trinity; and theſe admit many ſubdiviſions: ſome of theſe may more properly be called the luſts of the fleſh, that have the ſenſual and brutiſh part of men only or moſtly for them, at leaſt engage only mens corrupted affections; ſome of theſe are more ſubtil and refined, and are called the luſts of the mind: when they gain not only our affections, but our Judgment to be for them. Men by their prudence may diſguiſe their Pride, their Covetouſneſs, their Prodigality (eſpecially when it runs not on ſenſual Objects) and hide it not only from others, but p. 16from themſelves. Indeed, ordinarily the Affections are firſt intangled, and theſe bribe, and byaſs and corrupt the mind, and engage it firſt to contrive the fulfilling of their luſts, and then to juſtifie them. And one would wonder to ſee men rational in other things, and ſo much blinded in the matter of their predominant luſts. Now theſe muſt be mortified: and this is held out to us, by plucking out the right Eye, &c. they that are Chriſts, muſt crucifie the fleſh with the affections and luſts thereof. 1. We muſt not fulfil the luſts of the fleſh: we muſt not let Sin bring forth. Nay, 2. We muſt not let it conceive: much of this Duty of Mortification lies in beating down the firſt motions of Sin, and the firſt riſings of corruption in the heart: be it of Pride, Covetouſneſs, or Unbelief; as ſoon as the evil tendency of any Thought or Imagination is diſcovered, or as ſoon as the leaſt influence of any tempting Object upon the mind, or heart or affections is perceived, it ſhould be checkt, and ſome Act of the contrary grace excited and put forth.

And indeed it is (comparatively) eaſie to conquer the firſt motions of Sin: and were we making conſcience of this, we ſhould prevent much labour and ſorrow: a little ſpark is ſoon quenched, yet may it burn a City. It's ſtoried of Archimedes, That he framed ſuch Engines as could pull the ſtrongeſt Oak up by the root; and that with the wind of his Mouth, he could ſet them on work: Truly Satan hath ſuch Engines in mens hearts, and there's need humbly to recognize our Debt to Divine Grace upon p. 17every advantage, even againſt the fainteſt motions of ſin: and to beware of Pride, which can riſe and get up upon every Mole-hill: O, were we under right impreſſions of the exceeding ſinfulneſs of ſin, our hearts would ſtart back at the firſt appearance of it; or, were we living near God, and in a holy heavenly frame, we would abhor every helliſh ſuggeſtion, James 4, compare 7, with 8 ver. If you be afar off, you will begin to parley with Satan, and by degrees he prevails: and by frequent viewing of ſin, tenderneſs wears off, and hardneſs comes on, and the conſcience is defiled, which when kept pure, ſmites a man for every ſin. There's need of watchful diligence, for this piece of Mortification is a laborious work; ſin is ſo active and ſtirring continually, and we naturally idolize our eaſe: and when we give up our ſelves to it, we become as Cities without walls. But O, how many deliverances from ſin, does the watchful Chriſtian Obſerve! And how many ſtones of Remembrance does he ſet up! and how much ſweet communion with God, has he in this hourly reſiſtance and mortification of ſin.

In the next place, let us ſpeak to Mortification as paſſively conſidered; and I ſhall ſhew you to what we muſt be mortified. In general, we muſt be mortified to Self: the Apoſtle ſpeaks of his being crucified to the world, Gal. 6.14, but it's only to the World as it feeds and maintains Self; man has fallen from God to himſelf, ſo that Self is now the god of this world, and ſelfiſhneſs is the life of ſin, it runs like blood & Spirit through every ſin. Now Self is either Natural, Moral, or Religious: we muſt be dead to all.

p. 181. For natural Self, we muſt be mortified to it: and, 1. To all natural Abilities and Accompliſhments; to Strength: Strength is the glory of Behemoth, and is ſubdued by Age; the Roſe and the Lilly has more Beauty than thou. Bloud is a borrow'd good, its the Parents glory, not thine; we muſt be mortified to Strength, Beauty, and Bloud, and honourable Birth; yea to life it ſelf; this was eminent in Paul. To be mortified to Life, is to have Life: for Chriſts mortification to life, is our victory in ſuffering-times, Rev. 12.11. Love of life is the life of ſin, when it is not loved in God. 2. To the Mammon and to the Pleaſures of the World; Paul ſaith not only as Samuel, Whoſe Ox, &c? 1 Sam. 12.3. but, I have coveted no mans ſilver, or gold, or apparel, Acts 20.33, and Lev. 26.36. Deut. 38.65. What is Courage, when he can make the ſhaking of a Leaf, bring on fear, and terror, and fainting? there's a ſecret Confidence men have in Riches, which is the life of Covetouſneſs: Job purges himſelf of this, Chap. 31.24, 25, If I have made gold my hope; or have ſaid to fine gold, thou art my Confidncee; or have rejoyced, becauſe my wealth was great. A poor man that wants bread, may be he is not tempted nor troubled with vexing deſires of ſhipfuls of Gold, hunger and want being his door-Enemy, and lies between him and the hope of great Riches; and yet there are often delightful Speculations, and tumbling-waves, and floods of wiſhes for ſuch Riches: ſo that the heart is not mortified to the love of Bread, nor of Riches either.

Indeed, the deſire of Food and Raiment is natural p. 19and lawful, but it's the unmeaſurable, the doubtings, anxious, diſeaſed deſire that muſt be mortified: the feveriſh man calls for drink, but it's not ſo much the man, as the diſeaſe that deſires it; for it helps not the man, but the diſeaſe. 2. There muſt be deadneſs to Pleaſures: Voluptuouſneſs is the moſt lively luſt in ſome, the fleſh is the maſter in moſt men: the wretched Soul muſt ſerve and lacquey it, muſt plot and contrive to ſatisfie it; muſt think, and will, and love as it pleaſes: and in moſt men it yiedls a willling ſubjection to ſinful fleſh, and is pleaſed when it can pleaſe the fleſh. What diſorder has ſin made? ſome groan under it, others cheriſh it: O the delicacy and ſoftneſs of ſome! ſome make a god of their Belly, others of their Beauty, and beſtow their coſt and labour upon a piece of painted Clay! Is this to mortifie the fleſh? will ſuch endure burning quick, or ſawing aſunder? Many ſtumble and fall here, Luke 14, I cannot come; the mortified is dead to all his ſenſes, to the pleaſure of ſeeing, hearing, taſting, ſmelling, touching: he has his Eye under Authority, Job 31 (unmortified looks ſpeak an unmortified heart): he can in the vigour of youth ſay as Barzillai, 2 Sam. 19.35, Can I taſte what I eat, or hear the voice of ſinging men, or women? he is dead to Sporting, Jeſting, Laughing, Eccleſ. 2.2. Penitent Solomon ſays, its mad: But were not Solomon (before that) and David, mortified men? Anſwer, It's true, they were: but though in the mortified man; ſinful habits and principles are broken, and weakned, and reduced, confined and contracted as it were into Corners, into languſhing inclinations: and though Original corruption be p. 20impaired, yet the old man is put off but by degrees; and the Lord withdrawing, and ſome ſtrong temptation aſſaulting, this broken and dying principle may put forth ſtrong acts of ſin, which gives ſome reprieval, yea, a ſort of reſurrection to Original ſin in the man. So that David and Sololomon, for a while, ſeem not to be the ſame men they were: and this tells us, that Mortification is not a days nor a years work.

3. This part of Mortification takes in deadneſs to a mans friends, to his Countrey, to his Fathers houſe, to a Houſe, Lands or Eſtate of our own. Our Countrey, may be, cannot bear us, nor our words: Father and Mother may forſake us, Iſa. 49.15. Friends, yea all our friends, yea our inward boſom friends, may not only forſake, but abhor us, Job 19.19. 2 Tim. 4.16, Then eeaſe from man; there muſt be a ceaſing alſo from, and deadneſs to outward peace and tranquility, to days ſafety, and nights reſt; to Horſes and Chariots, to trading by Sea or Land, to fair and wellfurniſh'd Houſes, to rich, populous and ſtately Cities; for the Day of the Lord may be, and has been upon theſe; and the hand of the Lords Anger is yet ſtretched out.

2. There muſt be a deadneſs to Moral-ſelf. There muſt be a deadneſs to Wiſdom and Gifts, and Moral Excellencies; to natural and acquired parts: for the wiſdom of this world is but folly; Learning and Books are but vanity: I gave my heart to know wiſdom and folly, this alſo is vanity, Eccleſ. 1.17. Riches, Grandeur, and Greatneſs, are not ſo apt to blow up an ingenuous man, as Learning or Virtue; Knowledg puffeth p. 21up, who excel in Learning; who admires not the birth of his Mind, his Writings, Diſcourſes or Notions? who would not have every one reverence them, were they never ſo ridiculous; Where it even (as one ſays) to hold, that there is a World in the Moon? Men love to be called Rabbi; but my Brethren, be not many Maſters: the mind muſt be mortified to the mind, 1 Cor. 8.1, 2, and ſo muſt be to all Moral habits and Actions: the old Philoſophers that could trample upon Riches, were yet vainly elated with this: When Zeno heard, that his ſhip he uſed to Trade by, was broke; Well done Fortune (ſaid he) quae nos intra palliolum compellis, who compels us to go within our Cloak: he meant, to live upon the glory of Learnning and Virtue. A man may bear to have his Face ſpit upon, and to be trod upon, that cannot endure to have his Gifts, or his Morals vilified: But Heart-riſings for Injuries of any ſort, bewray want of Mortification.

3. There muſt be a deadneſs to Religious Self: that is, 1. To our Graces and ſpiritual Excellencies. Our Lord Jeſus has a Noble Self, yet was he above it, Rom. 15.3, he pleaſed not himſelf. Mortification ſets us above Renewed Self, Gal. 2.20. Grace is a pleaſant and fragrant Flower, but it's not Chriſt; it grows out of him, and cut it off from him, it would wither: we muſt not truſt in New-ſelf, more than in Old, 2 Cor. 1.9. We often look to it with a neglect of Chriſt; and think that when we are once ſet right in the way to Heaven, that we can find out our way henceforward. But the mortified man ſees not himſelf in what he is; he admires not, loves not, delights p. 22not in himſelf, nor in his graces, as they are in him, but as they are in Chriſt; he looks on them as drops of his fulneſs, as Rays and Beams of his bleſſed Perfections and Excellencies: hence Paul is dead to his knowledg of Goſpel-myſteries: he was not rude in knowledg, yet would he not glory in it, 1 Cor. 13.2. Let us not boaſt of our Goſpel knowledg; and let us not hope in our hope, nor believe in our Faith as ſome do, who fetch their peace and joy, not from Chriſt, but from their own faith, or their own act of believing. But a little more as to the Mind: we muſt be dead to our Light; this Quakers make an Idol of: I do not mean, that we ought to deſpiſe it; or that a man ought to act againſt it: but we muſt be dead to it ſo far, 1. as not to prefer any corrupt dictate of our Mind, to plain Scripture-Truths or Duties: we ought to judg of it by the Scripture, and not e contra. 2. So far, as not to lean to it in times of Tryal, or when in ſome doubt, though thou haſt been well guided in former times. It betokens evil, when one ſays or thinks there's no hazard, I'le do well enough, for I have gone through great Tryals ere now. 3. Thou muſt be ſo far dead to thy Light, as not to follow it to the offence of others, if it be in things indifferent: Paul was clear enough, that he might eat fleſh, yet, &c. 4. So far as to be willing, if the Lord ſo will to lead thee blind-fold, thou muſt depend upon him, when thou cannot ſee a foot before thee.

2. Thou muſt be dead to thy forwardneſs and zeal, 1. So far as not to venture on a ſeen ſnare or temptation, becauſe you find your heart p. 23in a good frame. Peter was a reſolute man, but he had nothing to do in the high-Prieſts Hall. 2. So as not to truſt thine own heart, nor to learn to thine own ſtrength: 3. Thou muſt be dead to all thy Graces and Duties: 1. ſo far as not to reſt in any meaſure of Grace, or livelineſs in Duty; may be when in a good frame, thou may readily ſay, I were a happy man, if I could hold up at this rate of praying, mourning, believing, &c. When Paul was at his beſt, he reckoned not upon it: not as if I had already attained, &c. 2. So far as not to attribute what we are, or do, to our ſelves, 1 Cor. 15.10, By grace I am what I am: and not I, but, &c. Iſa. 45.24. 2. In point of Acceptance, either as to thy Duties, or as to thy Perſon: for the former, thou muſt not attribute it to thy Graces, or Duties themſelves, or to the livelineſs or ſpiritual manner of doing them. We are apt to ſay of Prayer (for inſtance) when anſwered, it muſt have been ſo, I or he was ſo fervent and enlarged in it; hence ſome pray fervently for a mercy, and confidently look for it, and yet are diſappointed: and why? becauſe not dead to praying and believing, but lay more weight on Faith in God, and praying to God, than on God himſelf, or on Jeſus Chriſt. Some believe in their believing, and pray to their prayers. And then, 2. Thou muſt be dead to theſe, as to the acceptation of thy Perſon, and as to the matter of Righteouſneſs, Rom. 7.4. 1 Cor. 4.4. I know nothing, &c. Pſalm 3.8, 9. Paul counts all dung, &c. And here lies the greateſt difficulty, but it's the right Art of well-doing, for one to work and to labour as hard, as if they could earn p. 24Heaven: and when all is done, to be ſo far dead to it, as to account it Dogs meat as to acceptation with God; and that it weighs not a feather in the reckoning of our Righteouſneſs.

2. This deadneſs to ſpiritual-Self carries in it a deadneſs to ſpiritual Comforts: ſome are more alive to Comforts, than to the Comforter; But the Rays and Beams of the Sun, are not the Sun: That's the true light of Mortification, when one is alive only to their objective happineſs; when one is dead to ſenſible feelings and actual Comforts: It's true, that feeling, and ſenſible Comforts, are in themſelves ſweet and deſirable things: But herein we are to blame, when our Comfort ariſes either from our own act of Love, Joy, Deſire, or from the effects of Gods love to us, more than from the God of all Comfort. Now ſome may think much of this; yet it's plain, that we muſt be dead to theſe: 1. ſo as not to Queſtion the love of God, only for the want of them: 2. So as not to be angry with him, when he withholds them. It's neceſſary we be ſenſible of it, but it's ſinful when we charge him fooliſhly for denying of them: for as the Night and Eveningſhadows are good for Flowers and Herbs, and better than a continual hot Sun; ſo are deſertions of ſpecial uſe, they feed humility, and quicken hunger and thirſt. 3. So as to maintain an humble hardineſs in believing under angry like dealings, eſpecially when we have ground to think they are only for trying and humbling us; indeed, when ſin has ſmoaked out Chriſt and Comfort; That's like a Boil (ſays one) on each ſide, that a man cannot eaſe himſelf on either. 4. So as not to be ſocure p. 25when we have them. Some carry, as if heavenly Comforts could maintain themſelves, Song. 5.1, 2. 5. So as to be in caſe to mourn with them that mourn, and not ſo to be taken up with your perſonal Comforts, as to be untouched with the Concerns of Chriſt, or the afflictions and ſufferings of his followers. See Dan. 9.23. Compare with Chap. 10.2, 3.

On the other hand, a mortified man is dead as to the ſenſe and feeling of great outward and inward trouble: if it be agood time with a child of God in common, he forgets his own private ſad exerciſe. 2. In as far as his trouble and ſorrow may weaken his heart or his hands in Duty. 3. In as far as they encline you to quarrel with the holy Majeſty of God; rather forget your ſorrow, and ceaſe thinking on it, when you cannot do it, without reflecting on God.

3. This takes in a deadneſs to Priviledges, to a flouriſhing Church-ſtate; if the Lord will plow Zion like a field, we muſt ſay Amen to the word of the Lord, as the Prophets of old did; we muſt be dead to godly Rulers, (indeed this is not the temptation of the day: though I doubt not but many now alive have faulted in this kind, and are ſmarting for it) to ſudden and miraculous deliverances; to the glory of Martyrdom & ſufferings. True, now few exceed in coveting this, yet many have: Finally, to Miniſters and Ordinances: for Judg and Prophet, Iſa. 3, and teaching-Prieſt may be taken away, and Viſion may ceaſe; the Ark and the Tabernacle, and the Temple, are not God; the Temple may be burned,— and the Sanctuary prophaned, and ſuch as enjoy them, need not glory p. 26over others, as the unmortified remnant who abode in the Land, and in the City, gloried over their captive Brethren, Ezek. 11.15, Get you far from the Lord, unto us is this Land given in poſſeſſion.

We do not mean, that men ſhould be mortiſied to the preſence of God in Ordinances: you cannot be lively enough in following of God in Ordinances, but you muſt be dead to the pureſt Ordinances (though the choiſeſt outward mercy) externally conſidered ſo far, 1. As not to hang and depend too much upon them: how many of theſe Nations that were lately as the Garden of God, are now like a parched Wilderneſs? who have now inſtead of pure Ordinances, and ſweet Goſpel-Preachers, only dumb-Dogs, and dead forms. 2. So as not to pay too dear for them, nor to buy them at the expence of Truth or Holineſs: no ſufferings are too much; but any ſin, any wrong to God or Chriſt, is too much for them. 3. So as not to limit the Lord to them: we often ſinfully tie Gods preſence to preaching, praying, breaking bread, &c. and have a carnal zeal and livelineſs to means and naked Ordinances. Some tie their Faith, and Edification, and Comfort ſo to an Ordinance, or to one man, as they cannot be content if they get not their deſire. A godly Miniſter may be too much alive to Preaching, and bear reſtraint with ſinful Impatience; and a private Chriſtian may be too eager, and hang too much upon one mans mouth: But ſo much of God and Chriſt, and the ſubſtance of the Goſpel, muſt be over-look'd, as Means are idolized. 4. Then we muſt be ſo far dead to them, p. 27as humbly to ſubmit to the want of them, and not miſdoubt God, but to believe that he will make them up to us; He will be inſtead of a Sanctuary, and Ordinances, and Miniſtry, if we do not ſinfully put them away: or if we be duly ſenſible of his diſpleaſure, and humbled for our Church-deſolating ſins: He can reſtore them, and in the mean while afford ſubſiſtance another way: yea, if it were to feed us with a Rod; for ſome have thriven better by a ſanctified Rod, than they have done by lively Ordinances.

In the third place, we come to conſider the neceſſity of Mortification: this the Text does plainly hold out to us. The Queſtion then is, Upon what grounds is it neceſſary? I Anſwer, 1. More generally: It is neceſſary by virtue of the Command of God: this the Text points out, and it's expreſs, Col. 3.5. And indeed, wherever Holineſs is commanded, this is; for, Mortification is a great part of Goſpel-holineſs: for the Covenant of works, it takes no notice of this, for it ſuppoſes no ſin to mortifie. Now in the Goſpel-command, take notice, 1. of Gods Authority; He has right to Command, and Authority to puniſh Diſobedience: look to it, for your allowing your ſelf in any ſin, imports ſome forgetfulneſs or neglect of this Authority. And it ſhould be a Chriſtians care to keep up the ſenſe of this, eſpecially ſuch things and occaſions wherein ye are moſt like to neglect it; as in ſecret Retirements, and Enjoyments, and Temptations: or in your con… with others, may be, ungodly perſons, whereby caſting off the ſenſe of this, we often caſt the honour of our profeſſion to the ground, and by p. 28out ſinful neglects or compliances, unframe our ſelves: or in the matter of our Trade, wherein many allow themſelves in ſome thing leſs or more, that is of ſuch ſecret uſe and gain to them, that no ſenſe of Gods Authority can move them to relinquiſh or mortifie it.

2. Let us conſider, that Mortification is the killing of our Diſeaſe, of that which would kill us: it's the cure of the depravation of our Nature, which thus came to paſs: Man not being contented with his Eſtate, would be as God; and by this means fell from what he was, and became like unto the beaſts, 2 Pet. 2.12. Man has now more of the beſtial, than of the Divine Nature; and men out of Chriſt, have not only to anſwer for the enormities of their Actions, but for the debaſing of their Nature. But let us conſider this corruption of our Nature, not as it renders us obnoxious to wrath, but as it is our miſery; for Man is now like a condemned Malefactor, that has alſo a mortal Diſeaſe upon him; and that needs not only a Pardon, but a Phyſician. And then Mortification muſt be our cure; It was the great reſult of Solomons fearch, that he found that at firſt Man was not of the ſame make and mould that now he is of, Eccleſ. 7.29. Sin has now corrupted and blinded the mind, and debauched the whole Man, and brought him under the power of his divers luſts: he is now become fleſh: if any remainder of light peep out, but ſmothers, or blows it out: What diſorders have mens luſts filled the World with? ſee ſome hint of Nature, Rom. 3.13, 14, 15, 16. It's not the outward man he intends only, but eſpecially the power of mens luſts, and the inward readineſs p. 29of the mind to all ill. The thouſand part of what is plotted there, breaks not forth: for one man can contrive more wickedneſs, than all the World can Act. See ſome account of mans inward wickedneſs, Gen. 6.5, Evil, only evil, continually evil; Mens luſts are inſatiable; ſuch as have the greateſt opportunities and advantages for ſatisfying them, do but encreaſe them; and this is mens ſin and plague both, and iſſues into mens ruine: and the leſs men know or feel this, the greater their miſery, ſo that Sinners heaven is indeed a part of Hell in them, for their luſts even now do torment them: and all their relief is in their various ſinful Objects, which feed their luſts, and encreaſes their miſery.

Now Mortification only can cure this; true, ſome are naturally of a ſedate temper, and not ſubject to ſuch perturbations and enormities as others. But there may be more dirt and mud at the bottom (ſays one) where there be feweſt Waves: and a River may run with great ſtrength, when yet it runs ſmoothly and without noiſe. Some are ingeniouſly educated, which may a little poliſh the outward and inward man both; but refining of luſts, is not mortifying them: there's no recovery from our miſery and ſervitude, and diſorders through our Corruptions, but by the putting off the old man, and mortification of the body and its deeds.

Let this then be a ſecond Conſideration, which ſhews the neceſſity of it, viz. That it's the cure of our ſin and miſery, which lies in the frame and actings of corrupt Nature. If any ſay, That thoſe who ſet themſelves to mortifie ſin, do but p. 30raiſe tumults and diſorders in the Soul: who has leſs inward quiet than Paul? Rom. 7. Some that are well Educated, and of good natural Tempers, ſeem to have the better of many who pretend to Mortification.

I Anſwer, 1. The peace of unmortified Souls, is much like that in Hell among the Devils: they are all combined againſt God, and are not divided amongſt themſelves. If this ſort of peace pleaſe you, you may have your fill of it in Hell. 2. Other mens peace proceeds from their … of ſervitude, rather than to endure the trouble of a Conqueſt-World; If the Believer give the Tyrant Sin it's will, he ſhould have peace with it, but he chuſes the trouble of a conſtant War with it, rather than to War with God and his Conſcience. Sin Reigns over others, and keeps all quiet: but Grace Reigns in the Saint; and Sin rebels and breeds ſome diſturbance; but never is able to ruine and diſſolve the Government of Grace. 3. It is indeed no trouble to the godly man to oppoſe ſin, for he does it with delight; he has peace with God, and joy in his heart, when he is in the midſt of his Conflict with ſin; and the more vigorouſly he oppoſes ſin, the greater is his peace: he is heartned and animated, when he remembers what he contends for, and when he thinks on his Aſſiſtants: And more, when he feels ſtrength renewed, he is put on frequent acting of Faith, and there is ſome inward pleaſure in every act of Faith: yea, and when ſin is too ſtrong for him, he is drawn forth in Acts of godly ſorrow; wherein the Believer has a real pleaſure; the trouble of others for ſin, is but the p. 31beginning of ſorrow, and of the ſame kind with that which is in Hell: therefore they would fain flee from them, but ſorrow for ſin is the bittereſt fruit of theſe Conflicts, yet it is mingled with Joy. Outward Joys have a ſting and a wound in them, and the mortified man is uneaſie under them; But godly ſorrow has a ſweetneſs in it, therefore the Believer by all means ſeeks to cheriſh it. Finally, Every advantage he gets againſt ſin, raiſes his heart; and the hope, yea, the aſſurance he has of a final Conqueſt, does ſo far animate him, that he can antidate Praiſes, and ſing a Triumph in the ſight of Victory, Rom. 7.25. He finds, may be, ſome ſtrong Luſt ſo rooted in his natural Temper (which one well reſembles to the mire, without which the Ruſh cannot grow) which has often prevailed; and to the acting of which his own heart prompts him, and Satan alſo ſolicites him; yet when he looks to Chriſt, to his ſtrength, and grace, and redemption from the guilt and power of ſin, Rom. 7.25, and to the ſure word of Promiſe, Rom. 6.14, he is heartned to oppoſe it.

May be, ſome will further ſay, that many who pretend to Intereſt in Chriſt, and to have the Spirit; are yet proud, vain, paſſionate, envious, unpeaceable, revengeful; How then does Mortification cure the diſtempers of our Nature? Anſwer, If any who pretend to have the Spirit, be ſuch, the more ſhame to them; theſe are unlike to the fruits of the Spirit, Gal. 5.22.

But many lay claim to that which they have no right to: and by reaſon of ſuch, is the way of God evil ſpoken of, What has given ſo much occaſion p. 32to men to Preach and Print, That Nonconformiſts are the worſt Parents, Maſters, Miſtreſſes, Wives, Neighbours, &c. If there be ſuch, or if any pretend to the Spirit, who do not thereby mortifie, &c. Let us rather queſtion or deny their Religion, than that Grace or the Spirit does not mortifie ſin. 2. Some need more Grace to mortifie ſin than others: Some have as much as others, yet not enough (if I may ſay ſo) for themſelves. Some have a harder task than others in mortifying the deeds of the Body: Sin has greater advantages in ſome than in others: ſome are under worſe circumſtances than others, ſuch as raiſes and draws forth their corruptions, 1 Sam. 1.6, Her Adverſary provoked her ſore, for to make her fret. Some have fewel daily laid in for their Corruptions; and it may be want of this, that makes others corruptions look as if dead: as Fire wanting fewel, and when under aſhes, looks as if it were gone out: So it may be ordered for the tryal and humiliation of ſome. What Saint almoſt ſeems more impatient than Job? yet who more mortified than he. Finally there is in every Believer, a ſpiritual principle that is working towards the death of all ſin. But for the expediting the matter, our utmoſt diligence is neceſſary, 2 Pet. 1.5. Sin is at firſt really wounded, but not at once killed: and when we purſue not our advantage againſt it, it recovers ſome ſtrength, and rages, and is exaſperated more, than where it was never touched.

3. Let us conſider, that it was our Lords Errand into the World to deſtroy ſin, which is the work of the Devil: it was ſin that crucified and p. 33killed him: and it ought not to live in us; but by his Death he ſlew and vanquiſhed ſin, and by the vertue of Chriſts Croſs muſt we mortifie it, Gal. 6.14. It's a chief Bleſſing we have by Chriſt; to be able to overcome ſin. What was Chriſts mind upon the Croſs ſet upon? it was the purging away of ſin, Epheſ. 5.25, 27. See wherefore God ſent him, Acts 3.26. Now he turns not only from, but againſt ſin: by Converting-grace he turns from ſin; by exciting and Aſſiſting grace he promoves in us the death of ſin; They have moſt of Chriſt, and are the beſt Chriſtians, who have their corruptions moſt mortified. Value this more than talking, more than a plauſible way of praying, &c. yea, more than Raptures.

It's our ſin and ſhame, that we improve not our Chriſtianity more to the deſtruction of ſin, and that we do not more promote the glory of Chriſt: by his holy ſpotleſs life he bore witneſs againſt ſin, and condemned it; and by our Imitation of him, we ought to glorifie his holy life; by our ſins we beſpatter it, and others are apt to think ſuch a one was Chriſt. By his Doctrine he has alſo cryed down and condemned ſin; he preached and prayed againſt it, John 17.17. He rejoyced at the ſight of the ruine of it, John 12.30. His Word is a Glaſs to ſee it in: his Promiſes and Threatnings are ſo many Methods againſt it; and by eſchewing ſin, we adorn the Doctrine of God our Saviour, Tit. 2.10. Moreover, As a Prieſt by his death, he condemned ſin in the fleſh, and we ought to condemn it over again. His blood purges from ſin: in Baptiſm we covenant againſt it; in breaking of Bread, &c. Chriſts death p. 34is ſet forth to us, not only as a Propitiatory, but as a Pattern to us to die to ſin: we deſpiſe his bloud, and render his Croſs of none effect, when we yield to ſin. Mortification would make us look like Chriſtians: Ah! we ſpare our ſelves, and cry out of our Impotency, and the ſtrength of ſin; we ſpend our time more in fruitleſs complaints, than in endeavours. Though Chriſt as King, Prieſt and Prophet, takes away and deſtroys ſin, think not he will cure you as by a Charm. Muſt he condemn it, and you Abſolve it? Muſt he kill it, when ye cheriſh it? muſt his Spirit aſſiſt you againſt it, when ye betray your ſelves into its hands? when under a Temptation, and his Spirit ſtirs in you, he puts it to your choice, If Chriſt or ſin ſhall reign over you: and indeed it is, whether will you be Chriſtians, or not?

A 4th Conſideration ſhewing the neceſſity of it, may be taken from verſe 12, We are not debtors to the fleſh: as for our bodies, we are debtors to them by the neceſſity of Nature, ſo far as not to famiſh them: they may challenge a right to what God allows; but for corrupt Nature, which inclines to pleaſe the fleſh more than God, and to care for it above the Soul; to this we are not debtors. And the Context ſhews that we are debtors to the Spirit. It's the Spirits work too, to convince of ſin, to witneſs againſt it, to reſtrain from it, and to mortifie it. Our new Nature inclines to it, our Priviledges obliges us to it: We are debtors for, and to the Spirit; and this debt we own in Baptiſm, wherein we renounce the falſe Trinity, and dedicate our ſelves to the true, Rom. 6.11, Reckon not your ſelves, &c. Baptiſm p. 35is a vowed Death to ſin: hence the Apoſtle argues againſt living to ſin, Rom. 6.3, 4, and ver. 2, He argues not ab impoſſibili, but ab incongruo. Compare that verſe with Col. 3.3, Ye are dead: yet ver. 5. Mortifie, &c. Sin is dead in Vow at our entry to Chriſtianity. Now the Apoſtle Peter, 1 Ep. ch. 3.21, tells us, That it's not the external part of it, viz. the putting away the filth of the fleſh, that effecteth this; but the anſwer of a good Conſcience towards God. God puts this Queſtion to the Conſcience: Do ye renounce ſin and Satan? the good Conſcience ſays and does it. Now every Oath of Dedication implies an execration or conſent to a curſe in caſe of failing, &c. Neh. 10.29. Now he is the only true Chriſtian, who makes conſcience of paying this debt: If ſin get any power over him, it's not of right, he owes nothing to it: and this may be his Anſwer to the fleſh, when it tempts, I owe thee nothing.

5. Conſider the neceſſity of this in order to the Souls communion with God, who is a holy God; yea, glorious in holineſs. May be, the reaſon ye are kept at the door for many days, is your filthy garments: ye muſt fight every ſtep of nearneſs to God, and muſt conquer 'em before the Triumph, Rom. 7.24, 25. and 8.1. As Life is enſured in the Text, to Mortification: ſo the more that one mortifie ſin, the more of the beginnings of this Life have they here; he that overcomes, eats of the hidden Manna, Rev. 2.17, and he is admitted to read his Name in the book of Life; he gets a white ſtone, and in the ſtone a new Name; Compare Rev. 2.17, with Rom. 8.8, 14. A Chriſtian p. 36intermitting the exerciſe of Mortification, cannot keep up Communion with God, nor the faith of his intereſt in God. If we ſay we have fellowſhip with him, and walk in darkneſs (that is, in ignorance and ſin) we lye, 1 John 1.6. God is light, and in him is no darkneſs: he is not a God that hath pleaſure in wickedneſs. Unmortified ſouls muſt needs have baſe thoughts of God: as the more profligate Heathens painted their gods in ugly and laſcivious forms: but generally Nature taught them ſomething of the purity of God; and ſuch as have no mind to be like him, will think or wiſh he were like them.

Now, 1. This is neceſſary in order to our recovery of the Image of God; it was ſin obliterated this, and by the death of ſin we recover this, and become capable of divine Delight and Complacency, Col. 3.5. Compare with 9 and 10 ver. 2. Without this, we can have no intercourſe with God, nor acceptance with him; your Duties affords no glory to God, and convey nothing from him to you. Of old there was no polluted thing to be brought before him: Ye cannot ſerve the Lord, ſays Joſhua, Joſh. 24.19, where he ſpeaks on ſuppoſition of their abiding in their ſins. Preaching and Praying are great Duties: but to the wicked he ſaith, What haſt thou to do, &c. And when ye ſtretch forth your hands, I will not hear, Iſa. 1. O what madneſs is it for the love of ſome luſt, to forfeit all the fruit of your Duties? See that ſome unmortified ſin be not a Moth in them: look what it is that diſtracts you moſt in Duty, and be jealous of that. 3. Without this, you ſhall not, nor cannot live for ever with God; p. 37ye are not meet to inherit Heaven, Rev. 21.27, in no wiſe. Your hopes and pretences to Heaven, are but ſo many Reproaches caſt on God and Heaven. Heaven is not a place for mortifying ſin, nor can you expect that your ſins ſhould be all killed at once: nay, indeed a man that deſires not, and ſeeks not the death of every ſin, cannot without a contradiction be ſaid to deſire or ſeek Heaven; nay, put an unmortified man in Heaven, and it would be a Priſon to him, as a ſtately Palace would be to Swine. Seneca brings in Nero knocking at Heavens-gate: Anſwer is made, That there was nothing there wherein he delighted; whereupon Hercules is ordered to beat him away with his Club. It's by our ſucceſs in Mortification, that we make our acceſs to, and acquire a fitneſs for Heaven: Can ye love and cheriſh ſin here, and think to hate it in Heaven? Ye miſtake Heaven, if ye think it ſtands ſo much in freedom from trouble, as in freedom from ſin: and indeed, the ſucceſsful practice of Mortification will clear more what Heaven is to you, than all your ſtudies and ſpeculative Contemplations of it.

If any Object, that if ſin hinder our Union, Acceptance, or Communion with God; how can any on Earth enjoy theſe, ſince every ſin is not actually ſlain in any Soul? Anſwer 1. The Soul wherein ſin lives and reigns, can have no fellowſhip with God: that of 1 Joh. 1.6, does hold all you ſay of it, and expect of it, as a lye, and will prove ſuch. 2. While ſin, the dreg of our Diſeaſe, remains with us, there's no perfect Communion with God, nor is the Soul ſo compleatly united and ſodered to him, but there's ſome disjuncture, p. 38as it were; and what makes eclipſes in the Soul, but the interpoſition of ſome ſin? 3. Our Union and Communion with God in Chriſt, is by the new Nature, through the Spirit; it's only in ſo far as we are freed from ſin. Now whatever ſin be in the perſon, there's none in this new Divine Nature; the ſeed of God is pure and undefiled with ſin. 4. While we are purſuing ſin to death, there's no remainders of it that debars us from Communion with God, according to the Covenant of Grace. None were cut off of old from the congregation for being defiled, that did not neglect the appointed Purifications. Hear the rule of our acceptance with God, and of continued Communion with him; If ye through the Spirit do mortifie, &c. Finally, the Chriſtian that makes conſcience of Mortification, is helped in his work by his Union and Communion with God in Chriſt; there's ſome Union neceſſary to the taking away of ſin: and there is ſome that is the reward of Mortification. Our Lord took not his Church to be one with him, to be his Spouſe, becauſe ſhe was pure, but that he might make her ſo, Epheſ. 5.25, 26, 27. In a word, we cannot have full nor immediate Union and Communion with God, till we be like the Angels in Heaven: nay, till we be like God; which is the higheſt deſcription of Heaven. 6. Ponder the weight of the firſt word of the Verſe, If ye live, &c. Compare with Col. 3.6, which ſhews the neceſſity of it. Finally, Conſider the neceſſity of it in order to Eternal life; Ye ſhall live, Compare the Text with Col. 3.4, 5. Mortifie therefore, &c.

In the fourth place, we ſhould conſider what is the Spirits work in Mortification. Of this a p. 39word only. I Anſwer, 1. The Spirit diſcovers ſin; ſin is the fruit of Ignorance, Acts 26.18. Satans Kingdom is a Kingdom of darkneſs: Sin reigns by Deceit, it entices, James 1.14. There the Apoſtle ſpeaks not of outward Objects allureing. Now the Spirits Light makes ſin manifeſt, Gal. 5.18, 19. It diſcovers that to be ſin, which the light of Nature never charged a man with, John 16.8. 1 John 2.20. Now diſcover ſin once, and you ruine it, it cannot abide the light; this ſets a man a-work to War with it, and deſtroy it.

2. The Spirit affects with ſhame and ſorrow for ſin; it lets the Soul ſee ſin, not only in the glaſs of the Law, but of the Goſpel, as it is againſt Chriſt and the love of God; and this imbitters it, and raiſes the heart againſt it. The Soul cannot endure that that which was the death of Chriſt, ſhould live in it, Zech. 12.10. The Spirit alſo lets a man ſee ſin practiſing and warring againſt his Soul, plotting and acting againſt his life: and ſo true ſelf-love ſets a man to ſeek its death, 1 Pet. 2.11; yea, and lets him taſte ſo much bitterneſs in it, and gives ſuch experimental knowledg of the malignant nature of it, that makes a man weary of it, and ſeek to extirpate it.

3. The New Nature which is born of the Spirit, cannot bear it: the Spirit hence is ſaid to luſt againſt the fleſh, there's a contrariety between them, that like Fire and Water in the Cloud, make a thunder in the Soul: the man that wants the Spirit has no principle in him that oppoſes ſin, as ſin; or that ſeeks the death of ſin.

4. By the Spirit we are united to Chriſt: and by vertue of this Union with Chriſt, we are enabled to p. 40overcome ſin, we thereby receive ſtrength and ſupplies of Grace, and are made conformable to him: we are crucified with him, and die with him, and riſe with him, Gal. 6.14. The Soul ſees not only a Pattern of Holineſs and mortification to ſin, in Chriſt, but is made partaker of the ſame holineſs that is in Chriſt, and ſo has the ſame abhorrence of ſin; and the nearer it be to the Soul (the Lord Jeſus had no ſin in his perſon) the more it loaths it. That which put him on deſtroying the works of the Devil, prompts them to ſeek the deſtruction of ſin.

5. The Spirit promotes Mortification, by actuating, aſſiſting, and ſtrengthning Grace in us; the Spirit excites the exerciſe of Grace. Now ſays Paul, If ye walk after the Spirit, ye ſhall not, &c. Gal. 5.16. Compare it with John 7.38. The exerciſe of Grace engages the Spirit to aſſiſt his own work; and this he will do, if not grieved. And thus the Spirit does not only hinder the fulfilling or bringing forth the luſts of the fleſh, but alſo marrs the conception of them: the Spirit by filling with the fruits of holineſs and righteouſneſs, leaves no room for the works of the fleſh, Gal. 5.19, 21. Phil. 1.11. 2 Pet. 1.9. Now theſe Acts of holineſs, &c. the Apoſtle calls the fruits of the Spirit: for theſe the Spirit excites and produces, not by moral means only, but by an internal immediate effectual work, for which end eſpecially he dwells in them, viz. to cheriſh his own work, and to excite the actings of Grace; as in the old Creation, the Spirit moved upon the waters, &c. and they brought forth living creatures: ſo does he move upon the New Creature in the Soul, and it brings forth fruits: p. 41which for this reaſon (I ſay) are called the fruits of the Spirit, Gal. 5.19. The Spirit draws forth godly ſorrow, and that is like poiſon to ſin; the Spirit draws forth Acts of Love, and this kills the love of ſin, which is the life of it.

But this the Spirit does more eſpecially, by exciting Acts of Faith, which do in a peculiar way deſtroy ſin, Acts 15.9. We can never advance holineſs, nor ruine ſin, by meer multiplying of Duties. Indeed, we are ſaid to be purified by obeying the truth through the Spirit, 1 Pet. 18.2. But the Apoſtle means thereby, believing, as appears from ver. 21, (which is called the obedience of faith, Rom. 1.2.) Hence the unbelieving and the defiled are the ſame, Tit. 1.15, But unto them that are defiled and unbelieving, is nothing pure, but even their mind and conſcience is defiled. Now Faith does expel ſin, not only as it is a part of the Image of God renewed in us (for ſuch the habit of Faith is, though indeed in its actings it anſwers not to any divine Perfection, at leaſt as it imports truſt, confidence and dependance on another) and a part of our inherent holineſs. Nor only as it excites and brings into exerciſe other graces that tend to the mortification of ſin in us. But

1. And eſpecially, as it is the Mean whereby the Spirit unites us to Chriſt, and which receives and applies the bloud of Chriſt, whereby we are cleanſed from ſin; it's called a cleaving to the Lord, Deut. 4.4. Acts 11.23, which infers a ſeparation from ſin: and if the woman by a touch of Chriſt did fetch Vertue from him, for drying up her iſſue of Bloud, how much more ſhall the p. 42Soul derive Virtue from him to heal its plague by a conſtant cleaving and ſticking to him by Faith? it keeps the Soul near the Fountain that waſhes away ſin; it lays ſin cloſe under the ſtroke of him who came to deſtroy ſin, and to ſave from it.

2. The Spirit does, by drawing forth the exerciſe of Faith, let into the Soul the efficacy of thoſe means that are ſubordinated to the blood of Chriſt, and have their efficacy from it, for the taking away of ſin. As 1. There is the Word, hereby we are made clean, John 15.3. and ſanctified, John 17.17. and healed, Pſal. 107.20. It is the ſword of the Spirit, Epheſ. 6.17, whereby the Spirit wounds and kills ſin: It's quick and diſcerning in finding out of ſin, Heb. 4.12; and powerful for preventing ſin, and reſcuing from it. The Spirit brings the Word ſeaſonably to our remembrance, and alſo puts life in it: The Spirit brings the Command with Authority upon the Soul, when the Commands and Prohibitions of the Word come in the evidence and demonſtration of the Spirit; they come with power, 1 Cor. 2.4; When the Commandment comes as to Paul, Rom. 7. ſenſe of ſin may live, but ſin is really wounded: he that is the father of ſin could not withſtand Chriſts Word, for it was with power, Luke 4.32. None deſpiſe the Word, but ſuch as never felt this Power. 2. The Spirit puts an edg on the Threatnings: they are Corroſives to ſin, when the Spirit faſtens ſuch a Word as this: If ye live after the fleſh, ye ſhall die; it's as a Nail driven into the Temples of ſin: Better that ſin die, than I die, ſays the Soul. 3. The Spirit makes the promiſes of the Word effectual to work out p. 43ſin, 2 Cor. 7.1. Who would not zealouſly oppofe ſin, and throw it away, that he may be intereſted in ſuch precious promiſes? or, who that knows his intereſt in theſe promiſes, would not ſtudy the greateſt poſſible freedom from ſin? who that knows that God is his God and Father, and will dwell and walk with him (2 Cor. 6.16, 17.) will beg or borrow from Satan or the World: or think to better his Condition by the honours, profits, or pleaſures of ſin? Who that knows, that he is the temple of God, will prophane himſelf with Idols? and who that knows he is the member of Chriſt, will make himſelf the member of a harlot; and who that has the hope of eternal life, would not purifie himſelf, 1 John 3.3? Now it's by exciting Faith, that the Spirit makes either the Commands, or Threatnings, or Promiſes of the word available to the furtherance of Mortification.

3. The Spirit renders theſe Ordinances, we call Sacraments, effectual for the mortification of ſin. 1. For Baptiſm: It's not only the ſign of our dedication to Father, Son and Spirit; but it's a ſign of our fellowſhip with Chriſt in his death, Rom. 6.3, Know ye not that ſo many of us, as were baptized into Jeſus Christ, were baptized into his death, ver. 4: therefore we are buried with him by baptiſm into death, ver. 6, Knowing that our old man is crucified with him, &c. ver. 7, For he that is dead, is freed from ſin, ver. 11, Reckon, &c. Now it's the baptiſm of the Spirit that effecteth this, John 1.33. Acts 1.4; and this John calls Baptiſm with the Holy Ghoſt, and with fire, Matth. 3.11. probably alluding to the live coal which the Seraphim took from the Altar, and wherewith he p. 44touched the Prophets lips, ſaying, Lo, thine iniquity is taken away, and thy ſin is purged, Iſa. 6.6, 7. Now it's by Faith that the efficacy of this Ordinance is taken in: ſometimes at the time of the Adminiſtration of it, ſometimes afterward: what Faith Infants have, I ſhall not debate: I ſee not why ſome ſort of actual Faith may not be admitted in them; and why a ſupernatural inſtinct may not carry them forth to Chriſt, as well as a natural inſtinct prompts them to ſeek the Mothers breaſt. John Baptiſt leaping in his Mothers womb, at the ſalutation of Mary, &c. does ſeem to confirm this, Luke 1.41, which did not proceed meerly from the Mothers joy, as appears from her words (being filled with the holy Ghoſt) in ver. 44. For lo as ſoon— the Babe leaped in my womb for joy; and though there may be ſomething extraordinary in it: yet it plainly ſays, that Infants are capable of ſome ſpiritual Acts, as well as of natural: ſo

2. For the Lords Supper; The bread we break, and the cup of bleſſing — is it not the communion of the body and blood of Chriſt, 1 Cor. 10.16? therein we have fellowſhip with him in his ſufferings: and all our Communion with Chriſt is through the Spirit, 2 Cor. 13.14. Hence now there is required in ſuch as partake of this, a more eſpecial ſeparation from ſin: for we cannot drink of the cup of the Lord, &c. (that may be ſaid of other Sins, as well as Idolatry) 1 Cor. 10.21. And the abuſe of this Ordinance, we ſee in a ſpecial manner puniſhed, 1 Cor. 11.30. Sometimes Satan goes down with a Sop, and it feeds ſin: but when Chriſt is indeed received by Faith, the p. 45evil Spirit goes out: and there comes in a new recruit of power to expel ſin.

4. The Spirit ſanctifies Providences, and renders them of uſe to the mortification of ſin: as for inſtance, The obſervation of Gods ſeverity upon others, more eſpecially our own afflictions: they are Gods Furnace, he threſhes us, that our husk may go off, Zech. 13.9. Iſa. 31.15, & 48.15. 1 Cor. 3.13. Materially, all afflictions belong to the Covenant of Works; but by the Croſs of Chriſt they are transferred to the New Covenant; they are thereby made healthful, as the Tree that Moſes caſt into the waters, took away their bitterneſs (which ſome think was a type of this); Afflictions are bitter, and men murmure at them, as the Iſraelites at the bitter waters; but the Croſs of Chriſt makes them wholſom waters: they are like Salt to the Sacrifices, Levit. 2.13. They conſume mens excrementitious and corrupting humours: we are apt to taint and corrupt, to ſettle on our Lees, therefore we are emptied from veſſel to veſſel: Roots of bitterneſs ſpring up, that defile, Heb. 12.15; ſo Afflictions like Salt, pierce and macerate a Man; and we muſt be macerated ere we come to Heaven; and what is Mortification, but the quaſhing and macerating of the Iraſcible and concupiſcible faculties of the Soul? More particularly,

1. Afflictions are witneſſes of Gods diſpleaſure againſt ſin, yea, they are ſenſible demonſtrations of the bitterneſs of ſin: for God would have us lay all at ſins door, Jer. 2.19, Thine own wickedneſs ſhall correct thee— know therefore and ſee, &c. how Gods anger at ſin, and the felt evil of it, p. 46ſets the Soul againſt it. 2. They diſſolve that wretched union between our corruptions within, and tempting Objects without us: ſuch an Union is this, that they never preſent themſelves to our corrupted faculties, but they excite and draw out ſome ſinful Act: we never let out our hearts upon the Creatures, but we are corrupted by them: we cannot think of filthy Lucre, or ſenſual Pleaſures, but they defile us. Now the Croſs crucifies us to the World, and it to us, Gal. 6.14. (Many take the Croſs there metanymically, for what we bear); the heart now is not ſo inclin'd to commit Lewdneſs with them: as Rebukes from the Lord makes a mans beauty to conſume away like a Moth, Pſalm 39.11; ſo it takes off in the mans eyes, that beauty and deſirableneſs in the Creature, that drew forth inordinate deſires: and it does enervate the ſtrength and vigour of the affections, that uſed to ſtir at the firſt ſeeing or hearing of any thing that was deſirable. 3. Afflictions open a door to the Word, and lays the Soul open to its ſmitings and woundings: for when God ſpeaks in mens proſperity, they hear not: Now he does not ſpurn at reproofs of ſin, but is content to have it expoſed. 4. Afflictions, quicken the actings of Grace, of Faith, of love, ſubmiſſion, hope, &c. and theſe do ſecretly wound and work out ſin. It is an ill ſign, when there is no notable acting of ſome Grace, at leaſt, or when Affliction is gone off, and no ſin wounded or ſlain; when we are conſumed with Affliction, and no ſin conſumed, Jer. 6.10; when the work is over, and done, and we purged from no ſin, and made partaker of none of the holineſs of God, Heb. 12.10. Tremble at the thoughts p. 47of this. O dreadful! to be burned up with the fire of affliction, and ſin not touched; to be wounded, and ſin whole; to be broken with affliction, and not a bone of the body of death broken: it's ſin, it's your corruptions, that the holy Lord aims, and levels his ſtrokes at: But fooliſh we, interpoſe and venture our Souls to reſcue and ſave ſin; for which of it's evil Offices is it that you will make war with God, and die for ſin? It's for ſome Sheba that God beſiegeth thee, and batters thy wall, as Joab did the City Abel, 2 Sam. 20.15, deliver him up, cut off his head, and he will retire, ver. 21.22.

Now all this is the Spirits work, hence called a ſpirit of judgment and of burning, Iſa. 4.4. By Afflictions, the Spirit judges, condemns and executes ſin, and helps us to judg, and condemn, and deſtroy it. When God has taken his Spirit from Saul, he runs to Endor in his ſtraits. Some are conſumed, ſome pine away: ſome are hardned when the Spirit is not at work. And finally, it's by Faith, that the efficacy of afflictions is let into the Soul: for it ſees them coming from God, and that according to his Word; and it ſees what they aim at: and ſometimes can look upon Gods chaſtning, as his proper dealing with ſons, Heb. 12.7.

We come now to the Application.

Ʋſe 1. For Tryal: the Scripture tells us, there are but two ſorts of Men, two Principles, two Ends, two Ways, and two eternal ſtates of Men: And it does alſo plainly tell us to which of theſe we belong: we need go no further than the Text; to the ſame purpoſe is that, Gal. 6.8, He p. 48that ſoweth to the fleſh, &c. If you think Marks be tedious, and that ſome have too much multiplyed them; here's a ſhort Tryal. And were men but ſerious in applying this, they might eaſily divine what ſhall be their eternal ſtate. But here lies the difficulties: There are ſo many Counterfeits of Mortification, and by the power of Self-love, ſome are ſo paſſionately carried forth againſt ſome Sins, as contrary to, and inconſiſtent with their happineſs; And on the other hand, where ſin is routed, yet it keeps ſome broken feattered Forces on foot: and where it's mortified, it's not nullified; That it's not eaſie to ſatifie the ſincere Soul, nor to undeceive the pretender only: Sin ſometimes goes out, when it is not caſt out; it's often aſleep, when it's not dead; it often retires, when it's not defeated. Or, if in ſome particular it be reſiſted, it is either gratified ſome other way, or it reinforces its ſelf, and then prevails. Yea, how many Profeſſors keep up a green and flouriſhing profeſſion, that know not what Mortification means; and it may be are clean in their own eyes, yet are not purged from their ſins? And I doubt not alſo, but that for ſome time there may be ſome encreaſe of true fruits, where there is no growth downward, no advance in Mortification. Indeed, it will be hard for any long time to keep up a green Profeſſion when the root is withering, or when a man is going back in the ſecret part of Religion; If the roots of ſin be lively and ſtrong, it will be hard to keep it under-ground.

Now in ſhort, There be theſe things which ſpeak out the ſtrength and livelineſs of ſin in a p. 49Man: 1. When a man makes a mock of ſin, and thus bids a defiance to the Almighty; and ſays Aha to his Trumpets! 2. When a man has much pleaſure in ſin, and ſins with greedineſs, Epheſ. 4.19, and does evil with both hands earneſtly, Mica 7.3: when a man ſeeks to extract all the pleaſure that is in ſin, and would ſuck out the heart of it. 3. When a man ſolicites his own heart to ſin, Prov. 1.12, 13, and 7.18, and complains as it were of his ſlackneſs in it: he is not ſurprized, nor overtaken, but deviſes iniquity, Mic. 2.1. compare with ver. 3.4. 4. When a man makes proviſion for his luſts: when he plows wickedneſs, and ſows iniquity, and is at a great deal of pains to ſatisfie and gratifie his luſts. The Chriſtian is not at half the toil in mortifying luſts, that others are in ſatisfying them: if the one be hard work, the other is impoſſible: ſo that the poor Creature is tormented between the reſtleſs and impatient cravings of his luſts, and the weakneſs and ſcantneſs of the means he has to ſatisfie them. 5. When a man ſins under a ſmall temptation, or none at all: ſome are like Powder and Flax, ſet on fire by a ſpark: yea, ſome draw on temptations, and then out-go them, Iſa. 5.18: they are not drag'd by a temptation, but draw, and pull, and pain themſelves to ſin: they meet the temptation midway, and are glad of it, as the Jews were when Judas offered to betray his Maſter unto them, Mark 4.10, 11.6. When one is got above Convictions of ſin, and above ſhame: Prov. 30.20, the adulterous Woman ſaith, ſhe hath done no wickedneſs. Jer. 8.6, and 6.15, Were they aſhamed, &c? Jer. 3.3, Thou hadſt a whores forehead: p. 50or, 2. When one ſins after frequent convictions of the folly and hazard of ſin, Iſa. 57.10, Thou waſt wearied in the greatneſs of thy way, yet ſaideſt thou not, there is no hope: when a man will adventure to wade through wrath to ſatisfie luſts, and overtake his Idols: when Divine Commands and threatnings (which to the godly man are more than Angels with drawn-Swords) are no lets nor banks to ſin: when the Omniſciency, and Holineſs, and Juſtice, and Power of God, even when actually repreſented to the man, yet does not reſtrain him from ſin. It's ſaid of ſome, that they did evil in the ſight of the Lord, 1 Kings 21.20. 3. When one hates Convictions, and endeavours to hold them out, or to kill them. 4. When one is under Rebukes for ſin; yea, may be, under terrors for ſin, yet goes on, as Iſa. 57.17. Iſa. 22.13, 14. Jer. 2.25, Thou ſaidſt, there is no hope, &c. Ezek. 33.10.