Believers Mortification of Sin, Tract (2 of 4)

Believers Mortification of Sin · Tract (2 of 4)

p. 50Theſe things ſhew forth the abſolute power of ſin in the Soul. But now in the ſecond place, there are ſome things that are evidences of great ſhortcoming in Mortification: yea, even in the Regenerate.

1. When a man is under continual indiſpoſition to Duties, and wants a readineſs of Soul to them, and is much diſtracted or diverted in them: When ſin is mortified, and Idols thruſt to the door, a man will be at more leiſure to pray, and meditate without diſturbance, and the ſpirit will be more compoſed: a mortified man has more power over his ſpirit, he is not like a City without walls: but for the unmortified, he has many to pleaſe: this Idol muſt have a look, p. 51and this muſt have a word, and he cannot ſerve God without diſtraction, nor with all his Soul, nor with delight: nor does he thrive by his Duties, for his Idols conſume and eat up the profit of them: think on this, you who complain of diſtractons in Duties. Indeed, ſometimes the heart is carried away by more trivial Impertinencies: but ordinarily it's our Idols that come in ſo freely and unſeaſonably: and may be theſe more trivial diverſions have ſome reſpect to them, at leaſt they proceed from want of a deep ſenſe of the Majeſty of God upon the heart, which alſo evidences ſome notable defect in Mortification: for as much as we die to ſin, we are alive to God. Finally, When a man wants freedom and confidence in his Approaches to God: a Child that's often faulting, cares not for the Fathers preſence; ſin makes a ſhyneſs to God, leſs or more it does ſecretly eſtrange the heart from him. When the North-wind of the Spirit has killed ſin, then the Spouſe is inviting Chriſt, Song 4.16: then the Soul is ſaying, O when ſhall I appear before thee? But when a temptation to gratifie carnal eaſe prevails, then the Soul cares not for his Company: it has no eyes, nor hands, nor legs, Song 5.2, 3, 4.

2. An habitual unwillingneſs to die, ſhews the power of ſome ſin: there may be ſome unwillingneſs at certain ſeaſons, proceeding from ſome other cauſe, but ordinarily this is it; a mortified man is like a ripe Apple that comes away with the touch of a hand; or as a looſe tooth, that comes out with a gentle pluck. Moreover, the more a man exerciſes himſelf in Mortification, he is p. 52the more afflicted with the remainders of ſin: and the more ſucceſsful he is in mortifying ſin, the more feeling he is of every motion of ſin: hence he is often crying out, I am oppreſſed, underdertake for me: or with Paul, Rom. 7.24. This Captive-exile doth lawfully haſten to be delivered: this Priſoner is looking out at his Windows till Chriſt come and knock off his Irons: and this makes him groan earneſtly for his full freedom from ſin, and he cares not how faſt the outward man decay, if the inner-man be renewed, and if ſin decay as faſt: it's eaſie to die, when ſin is firſt dead; but if there be any luſt lively, the guilt of it makes a man dread Eternity, and the Judgment to come; and the ſtrength and livelineſs of it, makes him dread death; when the Soul is ſtrongly united to any Idol, Death is like the rending of one member from another: But a mortified Soul does leave the body as chearfully, as a man throws off an old torn ragged ſuit of Apparel. 2 Cor. 5.1, He is much in longing for, and in rejoycing in the hopes of Heaven; and Heaven is Heaven to him, rather for it's freedom from ſin, than for it's freedom from troubles that now annoy; whereas an unmortified man has cold thoughts, and faint deſires of Heaven: why do ye not lift up your heads? it's either from unbelief, or ſome prevailing luſt: were you fighting for your life, the news and aſſurance of Victory would anticipate the Triumph; for the man is no further carried out after the true happineſs, than he is taken off the falſe. Hence one that is wholly under the power of ſin, cares no more for the true perfection of the Soul, than a beaſt cares to p. 53be a man; yea, and the regenerate man that's under any prevailing-luſt can hardly keep up his aſſurance, at leaſt he has no actual aptitude and meetneſs for Heaven; and no wonder he long not much for it; but ſee what a Song that is in, 2 Tim. 4.7, 8, I have fought the good fight of Faith, &c.

3. When the Soul is in a continual reſtleſneſs and vexatious anxiety, when there are many inward perturbations and diſorders in the Soul; may be, ſin has not the throne, yet is it breeding great tumults, and making many and great inſurrections againſt grace in the Soul: the guilt of them fills the Soul with fear; their oppoſition and contrariety to grace, makes them painful to the Soul, in ſo far as it is ſanctified: and then there is that Torment, which is unſeparable from all corrupt inclinations and luſts, which proceeds from the impoſſibility to ſatisfie them; It's upon the account of this luſt, eſpecially, that the man that is defective in Mortification, is troubled; partly alſo in reſpect of the guilt of ſin.

For the ſecond, The more ſucceſs in Mortification, and the livelier Grace be, the more feeling has the Soul of every ſtirring of ſin, and the more pain it is to the new Creature; and indeed, the more that ſin be ſtruck at, the more it ſtruggles: the Old man has a ſtrong heart, and is loath to die; and our luſts being as a right-hand, cannot be cut off without pain; but that which is painful to the Old man, is a pleaſure to the New: It's the ſtrength of remaining ſin that afflicts the New man. The more the Soul be delivered from ſin, the more it thinks it thinks it ſelf a captive, and the fuller freedom it breathes after, Rom. 7.24, the remainder p. 54of ſin in the midſt of his higheſt comforts, are worſe than Water amongſt Wine: ſo that the poor Believer needs a Banner, even when he is taken into the Banquetting-houſe, Song. 2.4. How pitifully does the poor Spouſe ſpeak, Song. 6.13, in the beginning of the ver. Return, return, O Shulamite: return, return, that we may look upon thee; ſee her Anſwer, What will you ſee in the Shulamite? as it were the company of two Armies: Alas! What will you ſee in me, but War, and Bloud, and Rebellion? when the poor Chriſtian thinks he has cut off one head of ſin, there ſtarts up another, or more: the more you make it your work to mortifie ſin, the more diſcoveries you ſhall have of ſin; and the more ye will lie in wait to diſcover it, the more of the Spirits light ſhall you have to ſee ſin: That which is but a ſhadow to others, is a Body to Paul, it was once otherwiſe with Paul, Rom. 7.9. He was as whole and ſound as any man: he was as little troubled with ſin as the Phariſees of our time, who with diſdainful pride ſcoff at the humble bemoanings, and ſelf-abaſing confeſſions of ſerious Chriſtians, and will not admit that Paul, Rom. 7, ſpeaks of himſelf, as Regenerated. I wonder what ſuch think of their own Liturgie, which frequently teaches them to call themſelves miſerable ſinners: at which the Quakers were wont as fooliſhly to Triumph, as now they do at us for the like humble acknowledgments of ſin.

4. When the reflecting upon, and remembring of former luſts and Idols, do excite our affections, or is accompanied with delight, or does provoke new deſires, Ezek 23.19, ſhe multiplyed her whoredomes, in calling to Remembrance the days of p. 55her youth; or as it is ver. 21, The lewdneſs of her youth: this is an acting over of ſin. It's ſad when we cannot look upon the Picture: nay, nor read, or hear the name of our Idol-luſts, but we bow down our head, and our affection is kindled, or ſome corrupt paſſion ſtirs: where ſin is mortified, every remembrance of it revives our ſorrow for it; it's like a new ſtroke upon an old wound, eſpecially after the Soul has been held over Hell for it, and may be under much outward trouble alſo: for its indeed ſome unmortified ſin that ordinarily brings on deſertion and trouble, Iſa. 57.17, when the Moon (an Emblem of this World) is under our feet, Rev. 12.1, there can be no eclipſe of the Sun, and no ſtorms. The Lord may for his own holy ends, exerciſe the moſt mortified Chriſtian, but its ordinarily ſome root of bitterneſs ſpringing up that he ſtrikes at: And O what a Sea of temporary wrath does our indulgence to ſome ſin expoſe us too! yet how hard is it to bring us to lay all at the door of a beloved luſt! it were eaſie to cure moſt mens inward troubles, were they but faithful to themſelves.

5. When one is not conſtantly underfelt-need of Chriſt, not only to ſave from the guilt, but the power of ſin. The man that labours in Mortification, he is hourly calling on his Aid, he cannot live without Chriſt, ſin is ſin indeed to him; and Chriſt is Chriſt indeed to him: he cannot exalt Chriſt enough, nor magnifie the grace of God enough: he ſees it's no little help he needs, and that no common aid will ſerve his turn; (I do much queſtion if ſuch as oppoſe the doctrine of ſpecial Grace, ever knew what Mortification was) p. 56he ſpeaks with another ſpirit than the Phariſee, when he thanks God that he is not like other men, Luk. 18.9, 10. (You ſee the Free-willers (as you vulgarly call them, for ſuch were the Phariſees) in Chriſts time owned the neceſſity of ſome Divine Aſſiſtance); how warmly doth Paul ſpeak, Rom. 7.25, as he had with much feeling bemoaned himſelf? Ver. 24. He ſeems to want words to exalt God, and ſtops as it were in the middle: his thoughts are over-matched; thus praiſe waits, or is ſilent for God; it is ſilent to other things, and it waits to be employed about him, Pſal. 65.1. The Believer is often put to a Non-plus, in crying up the grace of God, and wants words to expreſs its greatneſs; yea, to anſwer the elevation of the thoughts: the heart indites a ſong of praiſe, but he cannot tune it. The Apoſtle is ſtopt as it were through admiration (which is Silentium intellectus); for when the mind can riſe no higher, it falls admiring: hence ſome ſay, God is moſt exalted with feweſt words. The experience of the ſupplies of Grace for overcoming ſin, is one of thoſe mercies that uſes to provoke the Soul to cry out, Exalt thy ſelf, O Lord! worthy art thou to receive Bleſſing and Honour, &c. But thou art above all Bleſſing & Praiſe! Others make no great matter of this.

6. When a mans heart is pierced through with ſorrows, when his Idols are blaſted and ſmitten: when in the time of trouble, fear and ſorrow ſill the heart: when our Idols are fallen, or when our luſts out-live their Objects. As, ſuppoſe a mans Eſtate be decayed, or his dear Friends be dead, before inordinate love to them be decayed, or dead; we are apt to ſit down upon the graves p. 57(as it were) of our buried Idols: and cry out, Ah my Lord! Ah my Comfort! Ah my Hope!

But how does a mortified man carry in reference to the lawful things of this World? Anſwer, 1. With a great indifferency: If he live, if he be rich, if full, if he abound, it's well: and if he die, if he be poor or empty, it's alſo well. If David be on the Throne, it's well, he can then alſo pen Songs of praiſe; If he be at home in his houſe, in the Sanctuary, it's well; if baniſhed and chaſed from the houſe of God, it's well. Hezekiah is Victorious, the Aſſyrians are ſlain, it's well. Iſaiah prophecieth that his Treaſures ſhall be ſpoiled, and his Children carried captive, this is good too. Our bleſſed Lord is the ſame, when the people ſing Hoſanna, and when they cry, Crucifie him, and ſpit in his face. The mortified man is peremptorily about nothing here: he trembles at ſuch a word, as, give me children ere then I die: nay, Children or no Children, Riches, or no Riches, that's well; or when one loves, rejoyces, weeps, as if not, &c. 2. The heart goes ſlowly and faintly out after Creatures: if any thing work upon the mortified man, it affects him not much, Acts 20.24. Peter will not have the Saints burning quick, ſtrange to them, 1 Pet. 4.12. Pſalm 131.2, as a weaned Child: Grace makes the heart move leiſurely to all things beneath God. A mortified man is as a Sea that hath no winds, that ebbs not, and flows not, Pſalm 62.2, He only is my Rock, I ſhall not be greatly moved. The mortified man ſings, and is not light; and weeps, and is not ſad; is zealous in Gods cauſe, and yet compoſed in ſpirit: he is not ſo eager on any thing, but he can quit it for God: Ah! few can p. 58act, but they over-act. There's often in young Converts too great and fervent out-goings of the Soul even after ſpiritual created Comſorts; this is ſome way childiſh: Mortification is a gracious well-compoſed grave temper of Soul, as for God: the man weeps, as if he weeped, &c. the Soul goes forth in its full ſtrength. 3. The actings of the mortified man in reference to the Creatures, are in ſome ſenſe no actings: rejoycing, &c. is as no rejoycing; things here are but ſhadows and pictures of being (God only is); therefore our affections ſhould be but affections, Pſalm 35.12, They ſpeak miſchievous things: ver. 13, But I as a deaf man heard not. Pſalm 39.9, I was dumb, &c. Eccl. 2.8: he cannot find in his heart to ſing and dance at ſhadows. Grace longs at nothing: it ſhouts, admires, wonders at nothing: it weeps alſo at nothing. The mortified man he is dead, he is crucified with Chriſt; pleaſant ſights and ſounds work not upon him.

Now for you in whom ſin lives and reigns, we have but heavy tidings to tell you: The Text layes a heavy burthen upon you: if it was the Goſpel that Paul preached, this Goſpel condemns you; you are dead, while alive: your right-eye that you will not pluck out, and your right-hand that you will not cut off, ſhall be the chief ſeat of your pain; there ſhall the fire begin, and never ceaſe burning, and theſe ſhall be as fewel to burn the whole body: Out of theſe ſhall the worm that never dies, grow.

And for you, Chriſtians, that are ſlack and negligent, and not ſtrenuous and ſucceſsful in this work of Mortification; you mar your own mercies: it's this that renders you uncapable of Divine p. 59Comforts, and it's this that multiplies your ſorrows; you may be firſt in profeſſion, in knowledg, and gifts, in doing of works of holineſs and righteouſneſs, and firſt and chief in ſufferings for the Goſpel; and yet be laſt in Gods reckoning, and leaſt in the Kingdom of heaven above: thou mayſt with much difficulty get through the Needles-eye, and through the ſtrait-gate, but thou loſeſt thy hundredfold here: and for any thing thou knoweſt, puts everlaſting life to a venture; you mar and blur this great evidence for Heaven in the Text; you cannot read your name in the Promiſe. If ſin be not your death, yet it blackens, lames, cripples and wounds you, and keeps you weak, and your Soul always a bleeding; any unmortified ſin marrs your freedom with God: it's like a weight upon the Soul, that thou cannot run thy Race, Heb. 12.1, 2. Or it's like a thorn in the foot: it's like a Wound in the working-hand, it leaves a print upon every Duty; any unmortified luſt brings on deadneſs and formality; and Duties are rather Ornaments, than meat and drink to the man. Or upon the bearing ſhoulder; It is hence that ſome real Chriſtians bear afflictions with more trouble and impatience than ſome others; afflictions wound our Idols, and theſe are as pieces of our ſelves: they are like Davids forked arrows ſtuck into our right-hand, or right-eye, we have a quick ſenſe of theſe: God would have us pluck out the eye, and let all go; or cut off the arm, and we ſhould not feel the arrow; but we pluck at the arrow, and tear our fleſh: What is it but our loathneſs to let our Idols go, that makes affliction bitter? It's not poverty, p. 60or want of Eſtates, Trading, Relations, that in themſelves afflict; for we ſee many contentedly want theſe: but it's our unmortified corruptions, our inordinate love and deſire of theſe, this in leſs or more is common to ſome godly, with others. 2. The holy Lord doth by afflictions often bring forth mens ſecret unmortified luſts, and writes them on their foreheads, Ezek. 16.36, 37. Sometimes by the kind of their afflictions, ſometimes by their carriage under it. But 3. There is beſides this in the Believer, a quicker ſenſe and apprehenſion of Gods anger than in others, and this makes afflictions ſit the ſorer to them: Hence comes ſuch Complaints, as Lam. 3.1. This byſtanders do not conſider, but obſerving their trouble, think it comes from the ſame cauſe that the trouble of others proceeds from. Ah! its our ſhort-comings in Mortification, that makes men confound us with others, that darkens our difference from the World, in every ſtate of life we are in: If under wants, we are perplexed and thoughtful as others; if we abound, we are vain, and frothy, and proud, and ſupercilious as others. This is the bane of many Profeſſors, for this the Name of God is ſpoke ill of; for this the imputed Righteouſneſs of Chriſt is reproached; for this, the Spirit in his in-dwelling and workings is reproached by the Rabſheka's of the time: for this, Free-grace and Goſpel-faith are reviled: did we not put this ſword in our Enemies hand, they ſhould have no Weapon wherewith to fight againſt Truth or us: this may indeed wound us, though it wound not Truth: Reproach hath broken my heart, ſaith David; it would not have done p. 61ſo, had he not given occaſion for it. Our works does not juſtifie our Faith; the fruits of the Spirit are not manifeſt as the fruits of the fleſh are: our deeds are not ſo different from others, as our principles and profeſſion are different from theirs.

Yet ſomething I muſt ſay for the encouragement of ſuch as are ſenſible of their defects and ſhort-comings in Mortification. 1. I muſt offer you Pauls Relief, Rom. 7.25. for however ſucceſsful he was, yet the encouragement is ſuch as may ſerve every Soul that does heartily fight the Battels of the Lord, though not ſo ſucceſſively: the poor Believer is often crying out as Eliſha's ſervant, Maſter, What ſhall we do? But were our eyes open, we ſhould ſee more for us, than againſt us: the Father, the Son, and the Spirit, are engaged too, through this bleſſed Work; ye have right to the ſame aid (if ye will but uſe it) that Chriſt had in his conteſt with, and conqueſt over principalities & powers, Epheſ. 1.19, 20, ſo that our impotency can be no excuſe to us; Faith gives the Soul the greateſt reſemblance of Divine Omnipotency. 2. Take that word, Rom. 8.1, You feel and know that there are many things condemnable in you; yea, enough to condemn millions of Men or Angels: But O the myſterious depths of Free-grace, that ſhould divide and ſeparate between Condemnable & Condemnation. Indeed, the more Conſcience one makes of mortifying ſin, the more ſenſe and aſſurance of their Abſolution and Indempnity. If ſin be prevailing, it's hard to maintain the ſenſe of this; yet in ſome caſes one may: as when the Soul is under a deep afflicting ſenſe of prevailing-ſin, and ſolicitouſly ſtriving againſt it, p. 62Pſal. 65.3, Iniquities prevail againſt me, &c. You may yield to the Antecedent, and deny the Conſequence: yea, you make the prevailing of ſin an Argument in prayer for Pardon, Pſalm 25.11. Thoſe ſame Iniquities that ſet Juſtice a-work, Gen. 6.5. He can make an Argument for mercy, Gen. 8.21. Indeed, if one keep up any perſwaſion of their freedom from Condemnation, it's a great doubt if they can keep up the comfort of this perſwaſion too; for, theſe are often ſeparated. David has his Abſolution, 2 Sam. 12.13, yet does he afterward beg the comfort and joy of it; or at leaſt a cloſer Application of it. 3. Know that oft-times Satan and Corruptions ſtir moſt where they have leaſt poſſeſſion, and real power; and alſo that they make moſt ado, when they are neareſt to be caſt out.

But if you enquire, why the holy Lord does ſuffer ſin to prevail ſo much over ſome of his own? I anſwer, The Captain of our ſalvation knows how to bring his followers to Glory; and he knows that it's better for ſome to be kept ſighting (even though often foiled) than to be Triumphing. The riſing of ſome is their falling, and the falling of others is their riſing; Succeſs is ſometimes worſe to carry under, than a Defeat; Pride and Self-righteouſneſs often get up upon our Trophies over ſin: and for this end ſometimes the Lord ſuffers ſome ſin to prevail: If he ſee a Soul enclining to eſtabliſh its own righteouſneſs, Ezek. 33.13, If he truſt to his own righteouſneſs, and commit iniquity. Pride often riſes upon the ruins of other luſts: but thus the Lord ſuffers not the foot of Pride to get up, he keeps p. 63the Soul under a deep impreſſion of its exceeding ſinfulneſs and vileneſs; indeed, it is a trial to Faith, when the Soul ſees nothing in it ſelf, and yet can believe; and then is Faith pureſt, when others reckon upon themſelves as the worſt of Sinners. David reckons himſelf as a beaſt, Pſal. 73: And he not only mourns for ſin, as a man; but he roars as it were like a pained beaſt, Pſal. 32.3. He ſeems fitter for a Wilderneſs to cry out, than for a ſecret Chamber to weep in: at other times he can water his couch in the night, now he roars all the day-long: at other times his moiſbure is dried, now his bones: the pillars of his houſe ſhake and wax old.

2. Thus the Lord lets the Soul ſee its need of conſtant ſupplies of Grace, and ſo keeps it in a cloſer dependence on himſelf: were we always victorious, we ſhould not know ſo well our own inſufficiency, nor the ſufficiency of Grace. Some are kept Cripples, becauſe they would either run away from him, or neglect him. It's evident, that we are oftneſt with God, when we have moſt need of him; how often does neceſſity prompt us to Duty, more than love, or conſcience of Duty? hence we pray ſeven times, when we praiſe once.

3. The Lord often puniſhes his people by this: letting them know the difference between Chriſts yoke, and ſins.

4. He manifeſts his power in their final Conqueſt, after ſo many foils: On this account Paul glories in his infirmities, 2 Cor. 12.9, 10: thus alſo he manifeſts the riches of his Grace. The Converſion of the Soul from ſin to God, is a wonder p. 64of Free-grace; but the Converſion of ſome is a greater wonder. Mortification of ſin in any Soul is a marvellous work of the Spirit, but more marvellous in ſome; where ſin was deeper rooted and more fortified, and where the name of luſts was begun: even ſo, the ſalvation of the moſt mortified Soul, is a new wonder of Free-grace: but the ſalvation of ſome Souls, is a ſupereminent act of ſuperabounding-grace; the High-praiſes of God ſhall be in all their mouths: but the ſongs of ſome ſhall riſe higher than others: were not the holieſt ſo much in admiring how themſelves were ſaved, it might be an aſtoniſhment to them to ſee, may be, ſome in Heaven, whom in their thoughts they have ſometimes reprobated: how much ſin do ſome bring to Heavens-door with them? At Heavens-gate is the grave and burying-place of many ſtrong Corruptions: Death, which is the wages of ſin, is made the grave of ſin. And what the Red-ſea was to the Egyptians, theſe Corruptions that keep poor Souls in bondage, and that ſtill purſue them, they ſhall ſee no more the certainty of your final Conqueſt. Is it not good news from a far Countrey, that the Captain of your ſalvation ſtands ingaged for you? and it is more his concern than yours, that you be victorious. And O what Hoſanna's ſhall be ſung to him, when he ſhall ride in Triumph through the ſtreets of the new Jeruſalem that is above, with his triumphing followers, each having a Crown on their head, and Harp in their hand; his Conqueſt is a pledg of yours, John 16. You are often thinking that ſome day you will fall by the hand, &c. You have had as good aid engaged to ſave you, as Chriſt p. 65had, Epheſ. 1.19, 20: and you being ſo nearly united to him, he reckons not his Conqueſt compleat, as long as you are in a Militant ſtate: If you be fighting the good fight, Chriſt is upon his way to relieve and fetch you off victorious; Know you not that he has ſaid, I will that they be where I am? he knew his Truſt, and that it was the Fathers will; and well it is for us, it depends not on ours.

Ʋſe 2. What we have ſaid, does ſpeak ſadly to ſuch as either neglect this great Duty, on which the Text lays ſo much ſtreſs: or who think to mortifie ſin by meer moral means, or conſiderations. For the firſt ſort: 1. There be ſome that inſtead of mortifying ſin, cheriſh and feed it, and make proviſion for it: that are in league with it, that have common Friends and common Foes with it: yea, to ſome it's as themſelves. It's as a right-hand, &c. yea, it's their life; wound their luſts, and their heart dies: ſpeak to ſuch of Mortification, and you may as eaſily, and more, perſwade them to ſtab, or at leaſt to lance themſelves. Hence men have found out ſo many counterfeits of Mortification, they will rather kill thouſands of Rams and Bullocks, yea, their ſons and daughters, ere they ſlay ſin; What ſeverities have ſome uſed to themſelves, to ſave their ſins? What vaſt ſums have ſome given to redeem the life of their ſins? This hath enriched the Popiſh and Prelatick Clergy, more than ever their own, or the Benefactors Piety or Zeal have done.

2. There be ſome that ſeem to be grieved with p. 66the power of ſin, that are daily poring upon their ſins, but never are able to come out of them; that are much in complaining of the power of ſin, but never able to mortifie ſin. Now here I ſhall ſhew 1. What it is that ordinarily hinders the mortification of ſin. 2. How it comes that convinced Souls that are often complaining of ſin, yet take up ſhort of Mortification.

For the former, let us conſider, 1. The frame and corrupt Habit of the mind of Man. There's in it Ignorance, Atheiſm, Inconſiderateneſs and Unbelief. Firſt, There's Ignorance, the god of this world hath blinded men: and then he makes them grind in his Mill. Sinners ſee no Enemy to fight with, they ſee no harm in ſin, they feel no ſting or poiſon in it: and inſtead of crucifying it, are apt to ſay, Why, what evil hath it done? for ſin is marvellouſly tame, where it's kindly uſed. It's Satans policy to teach men to call evil, good, and ſo to advance it: and to call good, evil, and ſo to perſecute it: thus we ſee him carry on the mortification of Holineſs. 2. There's Atheiſm: whether there be any ſpeculative Atheſm, I enter not upon. I am apt to think, that if there be a head-Atheiſm, it proceeds from heart-Atheiſm: But certain it is, that when men have blotted out all ſenſe of God upon their mind; ſenſe of ſin muſt needs be gone too (no doubt, it's from the prevalency of Atheiſm in theſe days, that ſome have denied any real difference between good and evil): did men live under the impreſſions of an infinitely holy, juſt, ſoveraign Majeſty, they durſt not ſo affront his Law and Authority, nor maintain his Enemies, which he would have ſlain. 3. There p. 67is Inconſiderateneſs. Sinners do not count the coſt and charges of ſin: they ſee not the hook, the poiſon that is in it; conſider not what bitterneſs it will be in the latter end, when they ſhall mourn at the laſt, &c. Prov. 5.12. Many ſuffer more for it, even in this life, than the godly does for holineſs; but the latter end of it is another thing. Now what men have in Oblivion, they conſider not, or look upon at a great diſtance: To the godly man, Judgment and Eternity are near; therefore he deals with ſin, as he would do if he heard the laſt Trumpet, or ſaw the great white Throne ſet, and the Ancient of days ſitting upon it, &c. 4. There's Unbelief; did men believe what evil were in ſin, what it is in its Nature and Effects, and Conſequents, their hearts would riſe with indignation againſt it; they would ſeek to extinguiſh their luſts and paſſions, as men do fire, when it breaks out in their houſes. Now the remainders of theſe are in the Regenerate.

2. There is the engagedneſs of the heart and affections to ſin: the heart is the chief ſeat and ſtrength of ſin. There's a heart-union between a Sinner and his Idols, ſuch as reſembles that between a Man and his Wife: hence, mens Idols are called their Lovers: and the back-ſliding of Profeſſors, is called Adultery and Whoredom; hence inſtead of killing their luſts, they love them, and cheriſh them as their own fleſh. To mortifie ſin, were to mortifie themſelves: Will a man ſlay the wife of his Boſom, the deſire of his Eyes, or thruſt through his intimate Friend? Sin is as meat and drink to them, they drink it as the Ox does water: It's as Air to breathe in, it's as ſpirits and p. 68blood to them; Kill me, ſays the Sinner, and reſtrain me from this or that: when we ſpeak againſt ſin, men take it, as if we ſpake againſt themſelves: when we cry out againſt ſin, it's to them, as if we were reproaching them: where the eyes are full of ſin, a man cannot ceaſe to ſin; much leſs when the heart is full of it: love does ſtrongly unite the heart to it; there's a League, a Covenant of friendſhip between the heart and ſin. Now ſin may in a ſort keep true to the man for a time, viz. while it is conceiving and growing; but when it is perfected, it brings forth death. When one, as Ephraim, is joyned to Idols, there is little hope of him.

3. There is the ſtrength of ſin: our Natures are leavened with ſin, not coloured with it: But ſin is like blood and ſpirits (as is ſaid); and as we grow up, ſin encreaſes and grows up, till at length we be wholly inſlaved to it. Sin is a great King: Pride, and Covetouſneſs, and Senſuality, are its three great Princes: each of them have millions of ſlaves. How many Kings and Princes, are but Lacqueys to the luſt of the Eye, or the Fleſh, or to the pride of Life. The greateſt Conquerors of the World have been in bondage to theſe: ſuch as affected the utmoſt ſoveraignty over men, have been abſolute ſlaves to their luſts: O the violence of mens luſts and paſſions! It's a hard task to vanquiſh thoſe uſurping Tyrants, eſpecially where they have had long poſſeſſion; ſuch are too hard for a man to mortifie; the more ſtrength, and the longer poſſeſſion any ſin has had, the more difficulty to overcome it.

4. This proceeds from the deceitfulneſs of ſin, p. 69and Satan; he often paints Sin in the colour of Virtue, and it eſcapes free; and he blackens Holineſs, and we ſtrike at it, and ſeek to mortifie it: Or ſometimes, when we are angry at ſin, it ſneaks away and couches in ſome corner: and when our anger is over, and the ſtrength of the Conviction which bred it, worn off, ſin comes forth again, and its peace is made, there's no more of it: yea, ſuch is the deceitfulneſs of ſin, that it can advance it ſelf by the want of tempting-Objects, as well as by the abounding of them. Hence, as the richer and higher ſome grow, Pride and Avarice grows: So the poorer and the more deſpiſed ſome grow, the more Pride (as appears in Achitophels caſe) and Covetouſneſs encreaſe. So Luſt oft-times grows moſt, where there be feweſt temptations to blow it up; It takes life upon the withdrawing of the Object (as the blaſting or abſence of mens Idols often encreaſes their Idolatry with the memory of them): the want of the Object does feed Luſt more, than the having of it, as appears in Ammons waxing lean day by day, for love of his ſiſter; and aftewards how did he hate her? O the depths of Satan, and the cunning of Sin! how many policies does it uſe to preſerve it ſelf: it promiſes ſo fair, and ſmiles ſo upon a man, that he cannot find in his heart to ſlay it.

5. That which alſo hinders the mortification of it, is the ſuitableſs of it to our corrupted Natures: there is ſomething in Applauſe, that gratifies that Self-exalting principle in man. Men find pleaſures ſweet, and they cannot but believe their ſenſes, before any teſtimony from without: p. 70they ſee, and feel, and taſte ſome ſenſible good in ſinful Objects: and it's hard to diſpute a man out of his Senſes. Nature craves ſomething, and the things of this World have ſome ſubſerviency and ſuitableneſs to Nature, in its pure primitive Conſideration. And Sinners cannot now diſtinguiſh between purely Natural, and inordinate deſires: and indeed the pleaſures of ſin are now as ſuitable to our corrupted Nature, as poor natural delights were ſuitable to Adam in Innocency. Now look what pain it is to have Nature ſtarved or oppreſſed; ſuch pain it is to have ſin mortified.

6. The ſplendid Condition of ſome, and the merry life that Sinners lead, makes men in love with their way: they who deal moſt kindly with their ſin, and indulge and ſatisfie a proud and ſenſual diſpoſition, they live the gayeſt lives, and with their bluſtring Jollity they carry the voice, in the opinion of moſt men, who have no Sanctuary-light. As for Mortification, they think it diſpirits one, or makes a man a Mope; and that to mortifie ſin, is to mortifie all Pleaſure and Mirth.

7. Libertiniſm, or perverting of the grace of the Goſpel; ſome have doctrinally, and others practically, made that a Sanctuary for ſin, which God has made a City of Refuge for penitent Sinners. Some think it improper to ſpeak to Believers of ſin, or mortification, at leaſt that we ſhould not to them preach againſt any ſins, but ſuch as argue them to be in a good ſtate (as there are ſome diſeaſes that argue a good conſtitution of Body) and that we ſhould urge love and gratitude only, and not Hell nor Wrath; but whoſe p. 71doctrine is the Text? and to whom is it directed? This pretended heat of Spirituality, has often iſſued into looſneſs and prophanity. This practical Abuſe of Grace, is that wherein all unſound hearts do really conſpire. Antinomian, Libertine, and Ranting principles, are the moſt immediate inferences and concluſions that natural hearts draw from the doctrine of Free-grace; which, were not men ſtrangely byaſſed, and prejudiced by their luſts, may eaſily appear to be horrid perverſions of the Goſpel. Thus he that came to deſtroy ſin, is made the Saviour of ſin.

For the ſecond Queſtion; Whence it is that ſome complain of the power of ſin, yet reſt in ſomething ſhort of the mortification of it? …. 1. Some are convinced of the power of ſin in them, and are troubled at it, but hope that Duties will weaken it, and wear it off; when alas, they never hurt it. Or, 2. That time will do it; that when temptations are over, and fewel withdrawn, luſts will die of themſelves: and that when they are got out from under ſuch and ſuch circumſtances, Corruptions will not have ſuch advantage againſt them: when alas, ſin can live without temptations, and has fewel enough within, and can create temptations to it ſelf. Or, 3. Upon every inconſiderable reſiſtance to, or advantage againſt their ſin, they begin to hope well of themſelves: as Micah fooliſhly concludes that God will bleſs him, ſeeing he had a Levite to be his Prieſt; ſo do ſome dream of Heaven, upon every little ſucceſs againſt a temptation to ſin, or upon every paſſionate wiſh to be freed from ſin, as inconſiſtent with the hope of Heaven; though p. 72ſuch wiſhes do often grow out of Nature, and ſelf love. Or, 4. Such ſatisfie themſelves with meer complaints of ſin; trouble for ſin does ſometimes ſecretly harden in ſin, and iſſues in ſecure deſpair (as burning, though it be painful, yet it ſtops bleeding); or elſe ſuch ſatisfie themſelves with ſome common Comfort, and are all on a ſudden as Jovial as ever; (There's a great deceit in folks coming out from under Soul-trouble) or if they can get ſome tears to bewail their ſins, theſe are to them as good a Plaiſter as Chriſts blood; O the deceitfulneſs of tears, when they are not the juyce of a broken heart: they do but water ſin, and make it more fruitful. Or finally, By their paſſion… Complaints, they get the pity and prayers of others, and are well lik'd of, and look'd upon as the Mourners, and broken-hearted, whom our Lord has bleſſed: and the prayers and good-likeing of others, does inſenſibly work them into a good opinion of themſelves.

In the ſecond place, They deſerve Reproof, who think to mortifie Sin by their own endeavours, or by meer moral means: No endeavours no Duties, no conſideration of Sins oppoſition to, and inconſiſtency with our happineſs, without the influence of the Spirit, can mortifie any one Sin. The Apoſtles manner of urging this great Duty, deſerves a Remark: on the one hand, he will not have people think that the Spirit was to do all, and they to do nothing; or that they are to be meerly paſſive in the buſineſs of Mortification; If ye mortifie — and on the other hand: he will not have them think that there is any power in them to mortifie Sin, but that it is through the Spirit. p. 73It is the Spirits ſpecial work: and hence we may be inſtructed, how to preſs all Goſpel-duties ſo, as to avoid Enthuſiaſm and Antinomianiſm on the one hand, and Arminianiſm on the other. For there's nothing more common, than for people to apprehend ſome ſufficiency of power in themſelves to obey, when they hear Goſpel-obedience preſſed: and on the other hand, to grow ſloathful and ſecure, and to expect ſuch a power as will kill Sin, and carry them through Duties, without their concurrence (or may be, knowledg); when they are told of their Impotency, and of the neceſſity of the Spirits ſpecial aſſiſtance; whereas in reſpect of dependance, humility and ſelf-denial, we ſhould carry as if the Spirit acted all; but in reſpect of diligent endeavours, we ſhould act, as if we acted all; and not the Spirit.

Ʋſe 3. Of Exhortation; If you would eſcape the ſecond Death: if you deſire or hope to live with God, and to be eternally happy in the enjoyment of him; ſet about the mortification of ſin. 1. Original corruption muſt be mortified, the root of Sin muſt be killed: lay the ax to the root of the tree; one ſtroke at the Root will do more harm to the Tree, than many ſtrokes at the Boughs. In the Doctrinal part, I hinted at the neceſſity and uſefulneſs of this. I ſhall only now point a little at the way of mortifying the Body of Sin. 1. A through ſight and diſcovery of it is neceſſary: I do not mean, that any man can fathom or comprehend the heghth and depth of it, Jer. 17.9, Who can know it? Now the deceitfulneſs of the heart is but a branch of the corruption of it: It's p. 74a Myſterie that we cannot now unfold; yea, and without the Spirits teaching, we cannot have ſuch a diſcovery of it, Rom. 7.7. Some Heathens have ſeen, and bewailed it as their diſeaſe, which yet they thought curable by moral Habits: but they never ſaw it as ſin, nor in its deadly damning Nature; Nay, nor did ever any common work of the Spirit give ſuch a diſcovery of it, as is neceſſary to the mortification of it; the Hypocrite ſees no more of it, than what he thinks ſome common work ſufficient to cure. Hence it is, that all ſuch as advance Nature, are depreſſers of Grace; and that ſuch as extenuate original Corruption, make no great buſineſs of Converſion. And e contra — hence it is alſo, that we find not a Hypocrite in all the Scripture, complaining of this original Corruption, as we find Paul and David doing, Rom. 7, and Pſalm 51. Now in order to this ſight of Sin, 1. Thou muſt be much in the ſtudy and obſervation of thine own heart, and of the ſecret motions of ſin there; they are ſtrangers to their own hearts, who may not find every ſin there, even ſuch as they never heard named: or as the gracious heart complies with ſuch Duties, as may be, it never heard to be ſuch; ſo does the corrupt heart encline to ſuch ſins as are not to be named; or upon the mention of every ſin there's ſome inward ſtirring to it, eſpecially if it be plauſibly ſpoke of. 2. Study the ſpirituality of the Law; there thou mayſt ſee the holineſs of God, which will not admit of the Ieaſt motion to Sin: and there alſo thou mayſt read thine own Impurity and ſinful Impotency. 3. Seek the Spirits light, it's the Spirits work to diſcover Sin: p. 75let it be thy Souls deſire, that he would open ſome door or window, and let thee ſee more inward, greater and greater Abominations, and what is doing in the ſecret Chambers of the Imagery of thy heart; and when thou haſt diſcovered the depths of Sin, and the exceeding ſinfulneſs of in-dwelling ſin, ſit down and bewail thy felf, and mourn over it. And alas, two months will not ſufficiently bewail it, Judg. 11.37, Thy ſeventy or fourſcore years are too few for thee to go up and down the Mountains with thy Companions. Now godly ſorrows break the heart of Sin; tears that are ſqueezed and wrung from a man, and that come only from ſome inward Compunction, and pricking of the heart, may fortifie and feed Sin; but when they are the juice of a broken heart, or flow from a contrite heart, that is melted down by the heavenly warmth of Divine love, they ſtifle and extinguiſh Sin. Sin can dwell with fear and horror, for theſe are the native fruits and products of it: and when Sin ſhall be perfected in Hell, ſo ſhall theſe: but it cannot bear with godly ſorrow, nor can this ſorrow tolerate it; or it ſtrikes at the root and fundamental evil of Sin.

2. Cheriſh Grace in the heart: the two inward principles of Grace and Sin work upon one another, as Fire and Water: Sin is like a ſtrong malignant humour in the Body. Now the way to expel it, is to corroborate and help Nature in its operations: as the New man grows up, he wears off the Old out of doors; Put on the Lord Jeſus Chriſt, and be cloathed with humility, love, long-ſuffering, mercy and brotherly-kindneſs; and pride, anger, wrath, malice will vaniſh away: See Col. 3.5, p. 766, 7, 8, 10, 12, 13; as Light comes in, Darkneſs goes out. Bend a crooked ſtick ſtreight, and its crookedneſs is gone: Grace and Sin are alway acting againſt other, and no Conflict can be long in equal terms; either Grace or indwelling Sin is upon the growing hand: Vivification and Mortification (the two parts of Sanctification) do advance equally.

3. Obſerve and trace every Sin, and run it up to the heart, from whence it had its riſe: then drag your heart before the Lord, and cry, Lord here's the Atheiſt, the Unbeliever, the Murmurer, the injurious perſon, here's the Rebel and the diſobedient perſon. The poor Believer, even many times would tear his heart in pieces, and is ready to ſay, Except I had a better heart, I would I had none; had I only drunk Poiſon, I might be pitied: but when the poiſon of Aſps is in my Nature, I deſerve to be abhorred: did I hide the Lords Enemy in my houſe only, I were a Traytor to him; much more, when I hide and nouriſh Sin in my heart. Bring the body of death before Gods Tribunal, and cry for Judgment againſt it: and ſay, Lord, here's thine and mine Enemy: life for life, and blood for blood.

4. If thou wouldſt mortifie Original Sin, thou muſt be ſure to mortifie Self; for ſelfiſhneſs is the ſoul of Sin. This is the great Idol that all others truckle under: Mans firſt ſin was ſelf-exaltation, and ſelf-ſatisfaction; and that depravation of our Nature, which is the puniſhment of this firſt Sin, does moſtly appear in our ſelf-willing, ſelf-loving, ſelf-ſeeking, ſelf-pleaſing. The Natural man beholds himſelf, apprehends ſome excellency p. 77in himſelf; believes himſelf, loves himſelf, pleaſes himſelf, deſigns himſelf, and that as his laſt end, wherein he reſts. Hence the firſt ſtep of our recovery to God, is ſelf denying, ſelf-abaſing, ſelf-loathing, ſelf-annihilating; and the lower ſelf be, the weaker is the body of Sin: the more a man is emptied of ſelf, and dead to ſelf; the more he is filled with the fulneſs of God, and alive to God. When Chriſt is all, and Grace is all, the Old-man and indwelling Sin are at the lower ebb; when ſelf is nothing, and Chriſt is all the mans light and life: All, to the Judgment, heart and affections; all the mans wiſdom, all his righteouſneſs, all his ſanctification, all his redemption, and all his ſtrength, this ſtabs Sin at the heart. Arminians and Jeſuits, no wonder, they oppoſe the doctrine of Original Sin; for their principles, as they are the very iſſue of the body of Sin, ſo they feed and cheriſh it. Self-exaltation has begot their Tenets, and they honour and advance Self as their Father.

5. As Self is the ſoul of this body of Sin, ſo Pride, Worldlineſs, and Voluptuouſneſs are the chief members of it: the lust of the eye, and of the fleſh, and the pride of life, are, as it were, the head and heart of the body of Sin: a wound in theſe is deadly; mortifie theſe radical luſts, and you mortifie the body of Sin: knock down pride, and you daſh out the brains of Sin. Bring the fleſh under a due ſubjection unto the Spirit, ſo that it bear no ſway, nor act any thing againſt the Government and intereſt of Chriſt in the Soul, and you wound the heart, and ſtop the breath of this Body of Sin.

p. 78This leads us to a ſecond Branch of the Text, viz. To mortifie your moſt prevailing luſts: your Idol-ſins, which your Condition, Calling, or circumſtances do often expoſe you to. And O what a hard task is this, conſidering what the power of Sin is in ſome! (as I have formerly ſhewn) what intereſt it has got in them: in their judgment, their heart and affections, that it often engages them in open rebellion againſt God to maintain it: yea, ſome to wiſh that there were no God, and no Law to oppoſe it. What vigorous reſiſtance do ſome make, to all thoſe means that God uſes to diſcover and deſtroy Sin? Sin has ſtrong Holds in the mans heart: every mans Idols are fortified with Walls and Bulwarks in his boſom, and O what ado is there to ſtorm them; for the Old man is watchful, and cannot be ſurprized: hardneſs of heart is the Armour of Hell, wherewith ſinners beat back the ſtrokes of word and Providences; they will give up any thing, ere they will give up their Idol-ſin; they'l cry out of any thing, ere they ever name Sin; they will be beaten to powder, ere they be beat from Sin. Hence that's the doom of many, they are joyned to Idols, let them alone: be it unto you, even as you will: you will not forſake Sin, let it bear you company for ever.

Are there not ſome here, who never gave a harſh word, nor an angry look to their Idols, who never ſpent half an hour in this warfare with Sin? the ſtrong-man reigns in them, and he keeps watch and ward, and guards every paſs: and none go out, or come in without his leave: every Moral or Religious p. 79action, every thought and word, pays Cuſtom, Toll and Tribute to him. Now, 1. I ſhall ſhew you what are the prejudices the Soul ſuſtains by every predominant luſt. 2. What are the advantages that come by mortifying theſe Sins. 3. I ſhall ſhew by what means ſuch Sins may be mortified.

For the firſt, If you be under the prevalency of any Sin, you will never be free of fear and doubts; you make the iſſue of your war with Sin doubtful. It's but rare, that one under the prevalency of any Corruption, can take any comfort in that word (or the like), Rom. 16.20, And the God of peace, &c. you fight but dubio morte. What the Apoſtle ſaith of not advancing in godlineſs, 2 Pet. 1.9; We may ſay of ſuch as do not vigorouſly carry on the mortification of every Sin, He that lacketh theſe things, is blind, and cannot ſee afar off, and hath forgotten that he was purged from his old ſins (It's ſad, when any Sin is ſo far re-inforced, that a man forgets how bitter once it was to him, and how he was graciouſly delivered from it, and can ſee little difference between his unregenerate and regenerate ſtate): Sin puts out a mans eyes, and ſtops a mans ears, that he cannot ſee the Land that is afar off, nor can he hear the voyce of joy and gladneſs, Pſalm 51.8. Such a man can ſee no more through the Promiſes, than if they were ſtone-walls; any prevailing Sin clips the wings of Faith, that when it's ſent out, it returns not with one Oliveleaf in its mouth. Scarch and ſee, if it be not ſome prevailing Sin, ſome carnal intereſt incroaching upon Chriſts intereſt in your Soul, that p. 80ſills you with fears: It's the nature of Sin to breed fear and trouble; and the Lords Evangelick Juſtice requires that ye ſhould taſte of the bitterneſs of ſin, and of the fruit of your doings. Should he ſpeak comfortably to you, when not only your warfare is not accompliſhed, but you are in league with ſome Enemy of his? Nay, he will write bitter things againſt you: if you will not do juſtice upon your Idols, they ſhall coſt you dear: if when the lot is fallen upon them, you refuſe to caſt them over-board, you may row hard, but you ſhall never come to ſhore; the wind ſhall encreaſe, and the ſea ſhall work and be tempeſtuous. Where is the man or woman amongſt you, that is not under ſome rebuke from the Lord? let them ſtand forth? Is there no gall nor wormwood in your Cup? are there no broken bones amongſt you, nor teeth with Gravelſtones? Are none of the arrows of his Quiver entred into your Reins? Are there none whoſe Soul is filled with trouble, and removed far from peace, and are feeding upon affliction and miſery? Do you not know how to father your Afflictions? how long ſhall it be, ere you will avenge your ſelves upon your Idols, ere you will pluck out the Dart that wounds you, and that keeps you bleeding? Will you not do juſtice upon the Achan that troubles Iſrael? Come to God, and bring with you words, and ſay, I have ſinned, what ſhall I do unto thee, &c? I can make no amends, but I'le be avenged on my Idols for my two Eyes, and two hands, and for all the trouble they have cauſed to me.

You will ſay, 1. Are not ſome under the prevalenty p. 81of ſome ſin, and yet have more freedom from fears and doubts, than ſome that are more mortified than they? I Anſwer, Some mens peace is their plague, at leaſt their puniſhment; and the ſolicitous fears of ſome, are their mercy, and help to keep them awake: it's better to be in a Fever, than in a Lethargy. 2. There is ſome peace and comfort that flows from the death of ſin, and the encreaſe of holineſs, by way of natural reluctancy and emergency; and there's ſome trouble that flows from ſin by the ſame natural neceſſity: ſure the more of the former, the more peace; and the more of the latter, the more trouble: and if the wicked be as the troubled Sea, ſure the more that ſin work, the more trouble there will be. 2. There is ſome inward peace that follows Mortification by way of Reward, over and above what naturally follows from it, as that which comes by the Teſtimony of the Spirit, &c. and the more that ſin be mortified, ordinarily the more of this; the more you walk according to the law of the New Creature, the more peace ſhall be upon you: ſo that there is ſome trouble that is the puniſhment of unmortified ſin, over and above what it naturally breeds; and ordinarily, the more lively that any ſin be, the more trouble and ſorrow in the Soul, and the more of Hell here, except the Conſcience be ſeared, or the Soul be ſmitten with ſtupidity as a greater plague. Indeed, as ſometimes Gods comforts do not keep peace with our meaſure of Mortification, but ſometimes exceeds it: ſo ſometimes one that is not habitually ſo much under ſin as another, may yet have more inward trouble.

p. 822. Is the greatneſs of outward trouble an argument of the ſtrength of ſin, or the livelineſs of any luſt? Do not we ſee, that the moſt mortified, are often moſt afflicted? I anſwer, It's hard taking the meaſure of ones Mortification, and to judg how anothers heart ſtands affected to this, or that: One may be in great meaſure dead to pleaſures or worldlineſs in the groſs ſenſe, and yet alive to ſome near Relations: and one may be dead to the deareſt Friend, and yet alive to ſome ſpiritual luſt, may be, ſpiritual pride in gifts or graces, &c. Or if the man be dead to theſe, yet may he be too much alive to ſpiritual comforts: I do not ſay, that the Lord would have the Believer content to lie under the impreſſions of wrath (much leſs content to be damned), but he would have the man lie at his feet under cheſe, and bear witneſs to his holy Juſtice, when under outward or inward troubles. Now the more ſpiritual mens ſins be, and the more refined theſe luſts are, they are the more provoking. 2. As the ſins of Believers are in ſome reſpect more exceeding ſinful than the ſins of others: ſo the more grace one have, his ſin is proportionably aggravated. Moſes ſuffers more for a word, than many others for deeds. 3. As afflictions are Covenant-mercies, and fruits of fatherly affections to all the children of God, ſo the more dutiful any child of God be, the greater may his Corrections be when he does fault, and ſo God is moſt gracious to him; yet the more a man tolerate any ſin, if he be not more afflicted than others, there's at leaſt more anger in his afflictions, which is the ſoul and ſpirit of afflictions, or the more ſpiritual p. 83are his puniſhments. Finally, The reaſon why ſome eminently godly are under many outward afflictions, may be, becauſe they have ſome time or other (may be) diſhonoured God by ſome publick ſin, whether before or after converſion: and as they are provoking to God, and ſcandalous to others, ſo he manifeſts greater ſeverity on ſuch; this is plain in Davids caſe, ſo that it's ſtill ſome unmortified ſin that brings on trouble.

A ſecond prejudice that comes by the prevalency of any Corruption, it keeps the Soul lean and low, and makes it a Cripple in Duties: it not only mar… Confidence and Chearfulneſs in Duties, but diligence and activity alſo, for theſe may be ſeparated: yea, it inſenſibly hardens the heart. What a fearful ſecurity and ſtupidity brought on ſin upon David? Where was Davids tenderneſs now, when he can plot Ʋriahs death? it's as ſickneſs to the Soul; for ſin is the Souls diſeaſe that does enervate its ſtrength, and make it languiſh. What is ſaid of whoredom and wine, is true of every ſin: they take away the heart, yea, and the hand too; the man, as he is like a ſilly Dove, without heart, he cannot behave himſelf a right in Gods preſence, ſo he cannot ſpeed at Gods work, for he works cum laeſis facultalibus, his foul hands blackens holy Duties, his fingers drop much ſin upon them: the old man leaves the print of his heels upon them. O, what is it that keeps you out of Heaven, at leaſt from ſeeing it afar off! it's ſome ſin that beſets you, and hinders your motion Heaven-ward: how few paces have you advanced for theſe many days, Heb. 12.1, 2? Whence is it, that you ſee not ſo much as the top p. 84of the Towers of the new Jeruſalem? How come many that did begin after you, yet to get before you? ſome weight preſſes you down: ſome corrupt affection, like a long-garment, entangles you, or you ſtumble and fall often in the way. It is not ſo much external Duties, as the ſecret exerciſe of Mortification, that keeps grace lively; and when this is neglected, and any ſin prevails, Grace withers, and often the Lord blaſts a mans gifts alſo; or, if gifts be intire, they are left for a ſhare, as Eccleſ. 2.9. It was Solomons ſnare, that when he was purſuing vanity; My wiſdom remained with me (ſays he): It is the Curſe of many this day, and that which hardens them in their ill way, that their Gifts and Learning rémain with them.

3. Think what loſs of Communion with God, you ſuſtain by your Idol, or your unmortified corruption. Sampſons Delilah coſt him his two Eyes, his Liberty, and at length his Life: But the departing of the Spirit of the Lord was the ſaddeſt of all; by letting the king of your luſts live (as Saul did Agag) you hazard your Crown of Glory, at leaſt you have little of Heaven upon Earth. Tell me, Chriſtian, when was you laſt in Heaven? it may be, not for many days: and know you not, what keeps you out? It's a ſad word, Ezek. 14.5, They are all eſtranged from me through their idols: Iſa. 59.2, Your iniquities have ſeparated betwixt you and God, and your ſins have hid his face from you: yea, and often-times prevailing-ſin does blot out the impreſſion; and ſometimes the remembrance of that ſolacing ſweetneſs that the Soul had in his Company, p. 85begets ſome ſatisfaction in this dreadful ſtate of diſtance from God; thy Idols of Jealouſie ſeparate thee from thy chief Friend; by this means thou wears out thy intimacy, if not thy Acquaintance: may be, thou makeſt not a viſit to Heaven in many days: and if the Lord at any time come to thee, thou art not at leiſure, but buſied, entertaining thy Idols. Ah! have you no ſenſe of theſe things? I need not tell you what's the mournful moan and ruful complaint of many Souls: Ah! it was well with me till ſuch a time. O, how many good days had I? what a Heaven upon Earth had I? what Communion with God in Prayer, in the Lords Supper, and other Ordinances, till I did begin to dally with ſuch an Idol, till ſuch a Corruption began to get power of me: but ſince thou intermitted the vigorous exerciſe of Mortification, where are thy Trophies and Triumphs? where are thy Bethels, thy Penuels, thy Eben-ezers? And it's well for thee if ever thou recover this. Diſtance from God and indiſpoſition to Duty, grows more in one day than thou canſt make up, or wear out in many. I doubt, if ever Davids bones were as ſound as before; if ever he had ſuch Joy and gladneſs in Gods Company, in the Sanctuary, or elſewhere, as before; or that ever God appeared to Solomon, as he had done twice before his fall. I doubt, the holy Lord deals with many of his people in this life, as he did with the Levites, Ezek. 14.44, who had gone aſtray from him after their Idols: they were to be keepers of the charge of the Houſe for the ſervice thereof (as keeping the Gates, and ſlaying the Sacrifices), p. 86but they ſhall bear their iniquity, and they ſhall not come near unto me, to do the office of a Prieſt unto me: nor come near to any of my holy things, in the moſt holy place, &c. See ver. 11.12, 13, 14: He will not put thee out of doors, yet may never let thee come where thou haſt been, and never ſet thee ſo high on this ſide of Eternity.

4. Any Idol or unmortified luſt will clip the wings of Prayer, and intercept the return of it, Iſa. 59.1, 2, The Lords hand is not ſhortned, nor his ear heavy, &c. But, &c. Ezek. 14.3, 4, and 20, 31, As I live, ſaith the Lord, I will not be enquired, &c. Pſalm. 66.18, If I regard iniquity in my heart, the Lord will not hear me: the man that has his Idols ſet up in his heart, he grieves the Spirit who helps our infirmities in Prayer, &c. if he has any pleaſure in approaching to God, yet he has no pleaſure in God: he comes not to him as his exceeding Joy, though may be, he cannot paſs evening and morning without ſaluting him in a formal complementing way, in ſuch a manner as men uſe to many they care not for: and indeed many know no other uſe of their prayers, than of their formal Salutes and Complements, viz. to keep fair terms with ſuch as they care little for; yet are not willing to diſoblige. Is it any wonder that God regard not ſuch prayers? any unmortified ſin ſhuts Heaven, and lays an Arreſt upon the profit of thy Duties: there's no profitable trading between the Soul and Heaven, there's no profiting by Means or Ordinances: if thou would loſe the Arreſt, mortifie thy ſin, give up thy Idol, caſt over board thy Jonah's: If thou haſt any ſuit depending before the Throne p. 87of Grace; if in the mean while thou offend God, or grieve his Spirit, thou art like to loſe thy cauſe; who will provoke the Judg when his cauſe is before him? Hence that word, Deut. 23.9, When thou goeſt forth againſt thine Enemies, then keep thee from every wicked thing. When a man has ſome ſpecial dependance on God, and has ſome ſpecial expectation from him, it's unſeaſonable then to provoke him to Jealouſie.

5. Think what thou wouldſt do in a dying day: how will you look upon your Idols? What will you do in the day of Viſitation? where will you hide your glory? How would you look upon a Temptation, or upon the tempting Objects of your darling luſts: all your ſweet morſels, and ſtollen waters, will then be bitter; but the more ſweetly any ſin went down, the bitterer will it be when it comes up again: may be, your Idols and you were pleaſant in your lives, but they are ſad Company in the valley of Death: Can the Camel go through the Needles-eye? nay, if there were no more to hinder but the bunch upon his back, he could not; Can you go through the ſtrait gate? if there were no more but one unmortified luſt, you cannot, Can you think to leap into Heaven, warm and ſmoaking with ſin; as many times you come to ſpeak with God, when the laſt word you ſpoke was with your Idol? Can you ſing that ſweet triumphant Song, O Death, where is thy ſting! O Grave, where is thy victory! 1 Cor. 15.55? For lo, here ſin that is the ſting of death, and the victory of the Grave, ſticks in thee; when others ſhall be ſinging Hallelujah, and harping with Harps. Death is no dark ſhade to the Son of p. 88Righte ouſneſs, having lightned it, by his paſſing through it; thou ſhalt be little better than the Hypocrite, whom fearfulneſs ſurprizeth, &c. If the Maſter knock, when thou art either aſleep, or waſting his goods, or eating and drinking with the drunken, thou will be afraid to go down and open; he muſt break open the gates if he get in: O what ſad work will any living luſt make, when thou comes to die!

Let us now mention a few advantages you ſhall have by the mortification of ſin, eſpecially your moſt potent ſin: 1. The mortification of your moſt predominant luſt, will be a great evidence to you of your ſincerity, Pſalm 18.23, I was alſo upright before him, &c. When any luſt is ſtrong, or when any Idol has a great intereſt in the Soul, the heart is as 'twere divided: and then cannot know whether Chriſts intereſt, or its, prevails, and bears moſt ſway in the Soul: but where there is no competition, the caſe is clear; when one can ſay, If any thing interfere with Chriſt, it's this: If any thing render my caſe ſuſpicious, or intrench upon Sincerity, it's this Corruption, this Idol; But ſure I am, this is ſo far under, that it cannot diſprove my integrity; when the Lord tryes his peoples ſincerity, he uſes to hit their ſore, to prove them in their Idols: (indeed, when he intends to diſcover their weakneſs, he puts them to tryal in the grace they excel moſt in; as Peter in his Courage, Moſes in his Meekneſs); if thou can deny thy ſelf in this; if thou can offer up thy Iſaac; hereby thou mayſt know thou fears God, and that thou loves God. Now the knowledg of this fills the Soul with exceeding Joy, p. 892 Cor. 1.12. O the ſweet Calm it brings in, it's better felt than can be told: whereas the prevalency of any Corruption, deprives you both of the Teſtimony of the Spirit of God, and of your own ſpirit.

2. If thou can mortifie thy predominant luſt, thou may with the more eaſe mortifie other Corruptions: Commonly, all a mans luſts are made ſubſervient to ſome one (though indeed ſometimes they thwart, as pride and covetouſneſs, pride and ſenſuality, or covetouſneſs and ſenſuality), if you can kill that, the greateſt difficulty in Mortification is over: if you can take the ſtrong City, all the Villages and Countrey about will be ſubject to you. If Goliah be ſlain, the Philiſtins will fly: may be you complain of many things, and innumerable evils compaſs you about: but ſee if ſome one unmortified Corruption do not maintain them all, and you cannot conquer theſe, till you have ſubdued that which ſets theſe on work, and which feeds and recruits them: this would eaſe you of many evils you complain of; the cutting off one member of ſin, will weaken the Body of ſin: they are ſo united, that it will make all the other members of ſin to languiſh, and does help on to a through Conqueſt.

3. Conſider, that there is more real ſatisfaction in mortifying luſts, than in making proviſion for them, or in fulfilling them: There's more true pleaſure in croſſing and pinching our fleſh, than in gratifying it; were there any true pleaſure in ſin, Hell would not be Hell: for the more ſin, the more Joy; you cannot ſatisfie one luſt, if you would do your utmoſt, and make your p. 90ſelf never ſo abſolute a ſlave to it; you think if you had your hearts deſire, you would be at reſt; you much miſtake: they had it, Pſalm 78.29, but yet they were not eſtranged from their luſts, ver. 30. How many a man, in the fulneſs of his ſufficiency, is yet in pain for more? Job 20.22? O, but the mortification of that ſin, makes a Jubiles, in the Soul; Who are they that ſing Triumphs here, and ſet up Trophies of Victory, and divide the ſpoils, when others are living under troubles without and within, and have their Soul removed far from peace? who ſhall wear Crowns on their heads in Heaven, and Palms in their hands, and have High-praiſes in their mouths, but they who turn the Battel to the Gate, who have overcome their Enemies? Would you be able to ſing a Triumph, even when drawing your laſt breath? See what's the Tune, what's the matter and the ground of Pauls Song, 2 Tim. 4.8: and with what a Tranſport of Spirit he ſings it; (as on the other hand it tells us, that it's faint or unſucceſful warring with ſin, that makes men unmeet to die). He goes in at the Gates of Heaven with flying Colours, and has an abundant Entrance miniſtred unto him; how much more will it make a man joy in Tribulation? It's ſome unmortified Corruption that makes the Croſs heavy, that makes a man uneaſie under affliction or ſuffering. O, what Duſt will a lively luſt raiſe? what confuſion and combuſtion in the Soul? When the hand of God falls heavy upon a Man while he is dandling ſome Idol, or purſuing ſome carnal Intereſt, the man is out of meaſure amazed; every unmortified Corruption makes even the thoughts p. 91and apprehenſions of trouble, full of horrour: and no wonder, for it's fearful when God comes to take vengeance on mens inventions, even when he forgives their iniquity. It's true in ſuch caſes, when the Lords people are meeting with trouble from men for his ſake, he makes not his quarrel viſible; he often ſcourges their Conſcience, when he does not viſibly contend with them, (and one laſh from his hand, is ſorer than Pauls 39 from the Jews): indeed, he ſometimes ſuſpends his quarrel, when he does not bury it. And ſometimes Adverſaries wrath does as it were mitigate his, Deut. 32.27. Now a mortified man cannot be moved by any thing: If there be no luſt alive, no trouble or affliction can come wrong.

In the next place, let me offer you ſome Directions how to carry on the mortification of prevailing Corruption.

And firſt in general, Get a clear ſight of your ſin, or elſe you cannot level your ſtrokes at it aright: be content that God ſhould by his Word and Spirit, light upon your Idol, and wound it. And if any man will tell you of ſin, your Enemy, count him thy Friend; ſay as Saul to the Ziphites, when they told him where David was, Bleſſed are you of the Lord, for you have had compaſſion on me, 1 Sam. 23.20, 21: that which you can leaſt endure a Reproof for, is your Maſter-ſin; as likewiſe, that which you are moſt partial in, ſeek moſt to cover or excuſe, which you wiſh were no ſin, and are readieſt to pardon your ſelf for, or elſe are moſt ſorrowful when it cannot be diſpenſed with, Matth. 19.21, 22: that ſin which riſes and goes to bed with you; which p. 92haunts you when alone, or in Company; when in your ſhops, and in your Cloſets, which you are at the greateſt toil for, which you do or ſuffer moſt for; that is the ſin, that like the man of ſin, 2 Theſſ. 2.8, exalts it ſelf. O look to Heaven, and ſee what work it made there: how ſin caſt ſo many Angels out of their firſt habitations, and thruſt them into chains: thoſe evil Spirits that now ſolicite thee to ſin, are dreadful Examples of the miſchief of ſin: it's a wonder they have a face to tempt to ſin; it's as if Murtherers hung up in Chains, ſhould ſolicite Men to murther. Look to Paradiſe, and ſee what deſolation it made there; it had almoſt in a moment ruined the whole Creation. Look to Golgotha, or Mount Calvary, or the Garden, and ſee what ſad work it made there, Look into Hell, and hear what a howling it has raiſed there! Alas, we paint it, and then play with it as Children do with painted Lions: And when thou has ſeen it, then thou cryes out, O the exceeding ſinfulneſs of ſin, and of my ſin! And let one ſin ſet thee in queſt of more: but never think thou ſees all thy ſins, nor all the evil that is in any one ſin: O, comply with the Spirit, and do not defeat his firk Work, which is Conviction; and when thou has ſeen thy ſore, hold thy finger upon it, and cry to him who is the ſoveraign Phyſician of Souls, to make inciſion there: cut off this hand or foot that gangrenes; yet keep not both thy eyes upon it, leſt it ſhould overwhelm thee with horrour.

2. Get your hearts broken for Sin: your hearts are as fallow-ground; you cannot pluck up p. 93your thorns; they muſt be plowed up; you muſt rub and reinſe your Souls ſeven times in the waters of Marah, in tears of godly ſorrow, ere thy Leproſie die; but ſee thy tears bathe not ſin, inſtead of drowning it: and beware thy throws go not off, when thou art even about to be delivered from it: it's a token of the ſtrength of ſin, the Soul is at a low ebb, when trouble for ſin is gone, when ſin has made its peace again. Some mens troubles do not kill ſin, but only break ſome bone of it, which when healed again, is ſtronger than before: therefore when thou has got a Nail faſtned into the Temples of the old man, or into the heart of the body of death, drive it to the head; when the Spirit brings home any word, and ſmites Sin, follow home the blow, and endeavour to maintain the warmneſs of that word, and the power of it upon thy Spirit, till thy Soul be drench'd with tears of Contrition, till thy heart be melted, and the droſs go away.

3. If thou would mortifie Sin, thy heart muſt be filled with diſtaſte of it: thy ſorrow muſt be attended with hatred, and this ſeeks the life of Sin; this will make a man defile the covering of his graven-Images of Silver, and the Ornament of his molten-Images of Gold; nothing leſs will ſerve thee than the death of thy Sin, thou wilt purſue it in thy ſelf and others: as Haman's hatred ſought Mordecai's life, yea, and the life of all the Jews for his ſake. Hide not thy Idols, as Rachel ſate upon hers: ſearch thy heart and thy way, that thou may find all out; and what thou canſt not find, pray, the Lord may find for thee, Pſal. 39.34: leave no Corruption which Satan may p. 94fit and brood upon. Theſe things muſt needs be previous to Mortification.

Now more particularly for the means of carrying on this great buſineſs of Mortification. 1. Prayer, eſpecially private Prayer, is of ſingular uſe (I mention only this at preſent, not being ſolicitous of Method): I ſay, private Prayer; for, your ſecret Sins and particular Corruptions may ſhelter, and ſhroud, and hide themſelves from all your prayers in publick, or in fellowſhip with others (and alas, many who are others mouths to God, have enough to do to mortifie pride, and vanity, and ſelfiſhneſs in praying with others: let it be, by their prayers to get other Corruptions mortified, or to get pride and ſelfiſhneſs in other things mortified): Prayer, and Luſts, or Corruptions, are like Moſes and the Amalekites: when Moſes hands are up, Iſrael prevails: when they fall down, the Amalekites prevail, ſo is it in this caſe. It was Pauls Relief, 2 Cor. 12.7, 8: when Satan was working on the remainder of ſome Coruption: For this, I beſought the Lord thrice, and he was helped. It may be, ſenſe of ſome prevailing Corruption has ſent you to your Cloſet, and put you upon your knees: and you have found Relief, and then you have leſt off praying, and your Corruption has prevailed again. Hence, after the Apoſtle has armed the Chriſtian for his Conflict, Epheſ. 6. He adds, ver. 18, Praying always with all prayer and ſupplication in the Spirit, and watching thereunto with all perſeverance; Set-times for Prayer, are as neceſſary as conſtant Set-meals of meat for the Body: How often, I determine not; the feweſt we find, p. 95is twice a day, Morning and Evening: Daniel prayed thrice a day; yet it is not right, when we limit our ſelves to times, were it ſeven times aday. We find Daniel, Chap. 9.1, 2, ſetting himſelf to pray, as if his three times a-day had been nothing. There are ſpecial Occaſions that call for more fervent praying, as our Lord conflicting in the Garden, and being in an Agony, prayed thrice: and prayed yet more fervently. Now this is a ſpecial ſeaſon, when attached by any Corruption, we ſhould ſound an Alarm to Prayer, and let every Prayer be as an Arrow ſhot againſt Sin: and never think thou prays to any purpoſe, but when thou wounds ſome Corruption. O, but blunt Prayers will never draw blood of ſin: nor will ſleepy prayers hurt ſin; therefore thou muſt watch unto Prayer, and muſt awake thy gift, and thy grace, and thy tongue too: (as the Pſalmiſt does in praiſing, Pſalm 51.8,) for that may further the fervour of the Spirit; and ſome have judged meer mental Prayer, in ſome caſes, to be a quenching of the holy Spirit of God. It's true, that ſometimes a poor Believer, when buffetted by Satan, and in an Agony through the power and violence of ſome Corruption, cannot put his troubled thoughts into words, when yet his unexpreſſible ſighs and groans may make the old man groan as a deadly wounded Man. Look to this, inveterated Diſeaſes, ſtrong Corruptions, will not go out without much praying.

2. You can mortifie no Corruption without exerciſing Faith, much leſs your ſtrongeſt Corruptions; for you muſt not think firſt to mortifie Sin, and then believe; you muſt be in Chriſt, and p. 96be a Believer, before you can mortifie one Sin: Nature prompts men to pray in every exigence: but praying without believing, will not do, but no Corruptions can ſtand before Faith; it can remove Mountains, it can bring down ſtrong-holds: it can put to flight Armies of Aliens, of luſts; it can quench the greateſt Combuſtions in the Soul, kindled by Satans fiery Darts: hence, ſays the Apoſtle, Above all things, take unto you the ſhield of faith, Epheſ. 6.16. The Lord lends Faith his power (ſo to ſpeak) This is our victory, whereby we overcome the world, even our faith, 1 John 5.4. Now what this World is, ſee 1 John 2.16, For all that is in the world, the luſt of the fleſh, the luſt of the eye, &c. Now, how does Faith aſſiſt againſt theſe?

Anſw. 1. Faith giveth a true judgment of them, and values all things aright, when others are cheated by their corrupted Senſes. 2. By Faith we ſee into Eternity, and what will be the fruit of gratifying our luſts; what will be the reward of Sin. A carnal Heart that had ſeen Dives at his ſumptuous Table, and in his gorgeous Apparel, and Lazarus at the Gate, and the dogs licking his ſores, would have bleſſed the one, and ſaved himſelf from the other: But Faith at firſt ſight can ſee the one in Heaven, and the other in Hell, Pſal. 73.17, 18. 3. By Faith we ſee, that the beſt things of this World cannot further our Happineſs, nor the worſt things of the World hinder it: that worldly Honours and Pleaſures are not all a-kin to everlaſting Honour and Joy. 4. By Faith, we ſee, that the deſign of Temptations is to deprive us of our Happineſs; and that Satan and the World, who work upon our corrupt p. 97paſſions, and miniſter fewel to our luſts, have no good will to us, even when they are courting us. 5. Faith does not only aſſent to what God and Chriſt, and Heaven and Holineſs are; but it makes proof, and gets experimental diſcoveries of theſe: and this makes a man deſpiſe the painted Beauty and ſweetneſs of the Creatures, the ſight of Chriſts matchleſs Beauty and Excellency, all a mans Idols are divorced. When we ſee the Sun with our own eyes, we believe the Moon is not the moſt glorious light, it looks but like a clod in the Firmament: many can ſpeak contemptibly of the honours, and riches, and pleaſures of the World, who are not mortified to them, but with all their might purſue them: nor indeed will you ever be able by all the rational diſcoveries of the vanity of theſe, to mortifie inordinate love to, and delight in them, till you taſte and ſee ſomething that's better: and this taſte and ſight, Evangelical Faith can only afford. No experiences of the Worlds vanity, no Contemplations of an Immortal ſtate, can do it; for Senſe will ſtill object, Where can you do better? and meer Contemplations breed only Notions: this brings in the ſubſtance of things into the Soul, Heb. 11.1.

6. Faith does more eſpecially contribute to the mortification of our Corruptions, by its ingaging the aſſiſtance of Divine Power. It's on this account that there is a ſort of Omnipotency attributed to Faith. You do not doubt but the Lord Jeſus is able to help againſt your ſtrongeſt Corruptions; But how ſhall we have his help? I Anſwer, You need not ſay, Who ſhall aſcend to heaven, and bring him down, &c? Rom. 10.6, 7. This p. 98thou mayſt do by Faith; But how does Faith do it? Anſw. 1. Faith does it, as it is an aſſent to the Promiſes. The Promiſes, hold forth the power of Chriſt for ſubduing of Sin, 2 Pet. 1.3, compared with Rom. 6.14. Now we are intereſted in theſe Promiſes, by believing, Heb. 4.2: when we believe that it …ll be as he has ſaid; this ſome count a Phanatical point: But is it phantaſtick or phanatick to reſt upon an honeſt Mans word, much leſſer? ſure this gives more glory to God, than all our endeavours to mortifie Sin; yet takes not men off other ſubordinate means, but puts them upon the uſe of them: eſpecially upon Prayer, That it may be as he has ſaid, Rom. 6.14. Man fell at firſt by taking Satans word before the Lords. And it were our wiſdom, in all Inſinuations of the like nature, to ſuſpect the hand of Satan. Now Faith does not only aſſent to the truth of the Promiſes, of ſtrength to overcome Sin; but it reſts and relies upon them; all Grace comes through the Promiſes. And indeed, the firſt recumbency of Faith, is a great and proper act of it: and as they are bleſſed who have no aſſurance of their intereſt in the Promiſes, and yet can reſolutely rely on it; for as thoſe that ſeek the Lord are bidden to rejoice, Pſal. 105.3, though they have not yet found him, becauſe of the Promiſe, Iſa. 45.19. So may thoſe encourage themſelves in the hope of ſucceſs againſt Sin, who reſt upon Gods Word, though they have not yet obtained the victory; for the Lord taketh pleaſure in them that hope in his mercy, Pſal. 147.11. The recumbency of the Soul upon his Word, ingageth both the honour of his Mercy and his Fidelity.