Believers Mortification of Sin, Tract (3 of 4)
2. And ſo does alſo effectually engage his Power; it's by this power through Faith, that we are kept from what would hinder our Salvation, 1 Pet. 1.5. Divine Power ſtrengthens Faith; and by Faith we derive Divine Power: by faith Chriſt dwells in the heart, Epheſ. 3.17. And now we have one in us, stronger than he that is in the world, who takes his Armour from him, &c. that is, taketh thoſe things from him wherewith he fortified himſelf, and ſecured Sin. Satan ſometimes ſerves himſelf of mens Wiſdom, Reaſon, Thoughts, Affections: theſe Chriſt brings into captivity to his own obedience; our members which were the weapons of ſin, are made inſtruments of righteouſneſs unto holineſs: Riches and Gifts, which were fewel and proviſion for luſts, are conſecrated to Chriſt. Would you then have greater advantage againſt the old man of ſin? ſit not down complaining of your impotency, and the ſtrength of Sin, and your hard circumſtances: but by Faith ſtrengthen your Union with Chriſt, and make his ſtrength yours.
Finally, It is by Faith that you muſt make uſe of all your other ſpiritual Armour: that word, Eph. 6.16, Above all taking the ſhield of Faith, &c. ſeems not only to give Faith the preheminence, but to point out the univerſal uſefulneſs of it, for ſecuring and right uſing all the other parts of our Armour. 1. As for Truth; if you take it as relating to the Mind, for ſoundneſs of Doctrine, this is a fruit of faith, Acts 24.14. If you take it for Sincerity, it's believing (which makes God near, and ſets him before us) that advances this, Gen. 17.1. So, 2. For Righteouſneſs; if you take it for the righteouſneſs of Chriſt, which as a breaſt-plate ſecures the Heart and Conſcience, Rom. 8.33. (If the heart be found, a wound elſewhere may be healed; if the Conſcience be whole, we may bear other infirmities). Now it's Faiths work to improve this: or, if we take it for Inherent-righteouſneſs, that is a fruit of Faith. 3. Whatever Furniture the Goſpel prepares for us, it is of no uſe without Faith. Nor, 4. Can the ſword of the Spirit be weilded without it. 5. The Helmet of ſalvation, which is Hope, (as is plain, 1 Theſſ. 5.8), the Grace that ſecures our head from Errour, or which keeps our head above water, that we faint not, that ſupports Faith: its work is to look for the fulfilling of the Promiſe, which Faith believes. 6. Prayer muſt needs take it in: hence we ſee, why our Conflict with Sin and the World is called the fight of faith, 1 Tim. 6.12.
3. Be much in the meditation of the ſufferings and Death of Chriſt, and of your own approaching diſſolution, and of what follows on the back of that.
For the firſt of theſe, Peter preſſes Holineſs from thence, 1 Pet. 1.18, 20. But, let us conſider Chriſt firſt as a Pattern: he made it his work to deſtroy Sin (though he had none in himſelf), all his Offices ſtruck at Sin; and you are none of Chriſts, if you ſtudy not conformity to him in this. It's true, the Prince of this world had no part in him, yet was he moleſted with his Temptations: and when its ſo with thee, think with thy ſelf, What would the Lord Jeſus Chriſt have ſaid in this caſe? 2. Look on ſuffering Chriſt, as meriting and procuring his peoples final Conqueſt over all their Enemies. We may in this caſe apply that, Rev. 12.11, They overcame by the blood of the Lamb; his blood by Faith applyed to the Soul, is like a Refiners fire and Fullers Sope. It's the only Purgatory for taking away Sin; Satan has carryed moſt of the World from the law of Nature, into Paganiſm; and others from the Law of Chriſt, into Antichriſtianiſm: and in both theſe Apoſtate ſtates, Satan has endeavoured to ſubſtitute ſomething in the room of what God had appointed for purging away Sin; and under both he ſeems more zealous againſt Sin; than God, and would ſeem to out-do Gods way: if God appoint Beaſts to be ſlain and offered up, he will have their Children to paſs through the fire; and now once offering up of Chriſt, muſt not ſerve; it muſt be done every day. So for purging out of Sin: Satan had among the Heathen his Lotions and Luſtrations, and has now his Sprinklings and Whippings: and, to compleat all, has made men hope, that what theſe do not, Purgatory-fire will do. And truly, Sin may ſay, Aha to theſe: as Satan does to theſe Exorciſms. But indeed, Satans diligence and induſtry in taking men off the true way of purging away Sin, (viz. by the blood of Chriſt) and ſubſtituting. Mockmeans in its room, may tell us what weight the Lord lays upon this way. Now, how by Faith we come to find the efficacy of this blood, I have already ſhewn.
3. The ſufferings of Chriſt may further Mortification by way of Argument; and here we muſt take in the greatneſs of his ſufferings, the hand our ſins had in them: and the love that moved him to engage and go through with all: Oh, would not you burn the Spear that pierced him! how would you look upon the Sword that ſlew your deareſt Friend? See how Paul argues, 2 Cor. 5.14, 15, The love of Chriſt conſtrains us: for we thus judg, That if one died for all, then were all dead, that we ſhould henceforth no more live to our ſelves. And Peter on the ſame ground preſſeth Mortification, 1 Pet. 4.1, 2, For as much then as Chriſt hath ſuffered for us in the fleſh, &c. Had you been witneſs to his wreſtlings in the Garden: Had you heard theſe words out of his own mouth, If it be poſſible, let this Cup paſs, &c. Had you ſeen his drops of blood. Had you known the trouble of his Soul, when upon the ſight of his ſufferings, he knew not well what to ſay (to ſpeak with Reverence), John 12.27. Had you ſeen him Nailed: and heard him crying out, My God, my God, why haſt thou forſaken me? Would you not have vowed a Revenge on Sin? Could you have loved and hugged the Soldier, and been ſond on the Spear that pierced him; Thou art the Man, and thy beloved Luſt is the Spear. And will you act this Soldiers part over again? Your other ſins are as the Nails, but this is as the Spear that made a great wound in his Side, and went nearer his Heart: and who ſhall ſave thee, if thou crucifie him afreſh? Who ſhall comfort thee, if thou grieve his Spirit, by thy indulgence to ſin?
2. I mentioned the ſerious Meditation of your own death, as a Mean to help on Mortification. It were good for us we were oftner among the Tombs, and laying our ſelves in our graves: the Rich mans skul is not gilded there, nor has the delicate perſons any better colour, or ſmell; nor has the proud man any precedency there: their duſt and skuls, and dead bones are not diſtinguiſhable: yet what's the buſineſs and labour of moſt unmortified Souls, but to adorn, or pamper, or honour this corruptible, ſinful, and burthenſom fleſh? we never live like Chriſtians, till we can trample upon it, and it be under our Souls feet: and till we live as if we were the next moment to die; and till we deal with ſin as we would do, when a-dying. One would think that wiſe Solomons ſad Retractations might be a warning to the Fools of following generations: How many gain little more by all their labour and care, than the Horſe does by carrying rich Commodities, a ſore back and weary legs perhaps? but a fore galled gangren'd Conſcience when you come to die, is ſoreſt of all; you who miniſter to your luſts, and never offended them: you who make proviſion for them, you are but plotting a cruel and tormenting death to your ſelves, at leaſt you are making proviſion for endleſs ſorrow: you are preparing Axes and Saws, and carrying faggots and fewel to your Fire; and you that tread upon the heels of ſuch, you loſe your dying comforts, and Hell ſhall tread upon your heels, and come as near as can be: If you be ſaved, it ſhall be with more difficulty, and as it were by fire; O learn to look on Boſom-ſins in health, as you will do in ſickneſs: of all ſins, theſe will be the uglieſt, filthieſt and bittereſt; this is that which has undone me, ſays the poor Soul, I know whence all this trouble is come.
4. Watchfulneſs is of ſingular uſe to ſuch as would be ſucceſsful in this buſineſs of Mortification: you muſt fight with Sin, ere you can mortifie it, for Sin is not ſo tame as to made no reſiſtance. Now would you proſperouſly war with it? our life is a warfare; and in time of War, all places keeps watch and ward: You muſt firſt then watch its motions when it begins to move: Sin makes ſudden ſallies; and O how ſuddenly is a Temptation formed! it ſometimes comes like a fiery-flame, or lightning, we know not whence: yea, even temptations to that ſin which under ſome ſtrong Conviction, &c. ſeems to yield, or to fly; and that corrupt affection that is ſtrongeſt, is ſooneſt ſet on fire: there's need of moſt care that no fire come near the place where Powder or Flax lies. 2. There's need of Watching, in order to the improving the advantages we at any time have againſt our Corruptions, whether by afflictions, or by ſome providential Rebuke, reſpecting that ſin; or by ſome ſtrong Conviction upon the Mind, or by ſome ſpecial recruit of freſh inward ſtrength and livelineſs of Soul; or by ſome ſenſible ſucceſs againſt ſin, and ſins of falling as lightning from heaven, &c. The watchful Chriſtian diſcerns and makes good uſe of theſe: any ſeen advantage does encourage the Soul to keep up the Warfare, and alſo hearten it to purſue it's advantage. 3. It keeps a man under continual ſenſe of weakneſs and impotency, and need of borrowed ſtrength; the more a man makes conſcience of conflicting and warring with ſin, he cannot but the more experience theſe. Now, much of our ſtrength lies in an humble ſenſe of weakneſs: hence ſays Paul, When I am weak, then am I ſtrong: this puts the Soul on praying and believing; when any Grace grows faint, and Sin gets ground, the watchful man obſerves this, and calls in Prayer and Faith to his aſſiſtance; he engages him in whom is everlaſting ſtrength; he lays over the buſineſs on him, and then the Battel becomes the Lords: as, 2 Chron. 20.5, 6, &c. with ver. 15. The watchful Chriſtian obſerves when, and where he is weak, and what diſadvantages he is at, and what is the craft and policy, and power of his Adverſaries, and he makes an Errand to God; yea, and an argument of each of theſe in Prayer: and indeed, the watchful Chriſtian ſees himſelf never out of danger, and ſo never wants matter of Prayer; as he dare not caſt off Prayer, ſo wants he not work after Prayer: hence Watching, and Praying are ſo often coupled together: Watchfulneſs diſcovers the danger, and Believing Prayer prevents it; it lays the matter at Chriſts door. The reaſon why ſome are ſo ſeldom victorious over Temptations, is, becauſe they are ſeldom on their knees, or their hands are a ſhort while up: and the reaſon why they are ſeldom at the Throne of Grace, and have little to ſay, or ſoon tir'd, is, becauſe they are ſeldom on their Watch-Tower.
Under this Direction, I may take in the cutting off the occaſions of that ſin eſpecially, that oftneſt prevails with you: this cuts off intercourſe between Satan and the Soul. Whthhold fewel from thy luſts: without this, you do nothing, all your labour is in vain. If there be fewel in thy hand, or thy houſe, and there be daily occaſion to ſin miniſtred, ſo much as to the eye, thou cannot be ſafe; ſeek by all means to ſtarve thy Idols: as in War, when an Army can do no more, they demoliſh the Enemies places of ſtrength, and endeavour to obſtruct their Recruits, and to ſtop their proviſions: do thou in like manner with ſin; whatever thou haſt uſed as an occaſion to the fleſh, fee that in that thou afflict thy ſelf: and cut off that occaſion, as Mary Magdalen did with her Hair, Luke 7.39. Run away from a Temptation, and go not to the outmoſt borders of thy liberty: and venture not upon what ſome others may lawfully do, being in other circumſtances: ſtudy moderation in things lawful, uſe not thy liberty as an occaſion to ſin, &c. Suſpect things that are pleaſant to thee: there is danger, where thou finds delight. Solomon is frequent in preſſing the avoiding of ſnares. Prov. 5.8. and 23.31. That Prohibition, Deut. 25.13, is memorable to this purpoſe, Thou ſhalt not have in thy Bag divert weights, a great and a ſmall. So Deut. 12.13, You ſhall not enquire how the Nations ſerve their gods.
Now in purſuance of this, 1. You muſt keep a ſtrict guard upon your ſenſes, and double your guard when there is need: it is by the ſenſes that inordinate affections are kindled: the Wanton is infected and enticed, by gazing upon anothers Beauty; the Drunkard and the Glutton, by ſeeing or taſting the Cup, or ſome pleaſant food; Silly effeminate Souls are tempted by the ſight of gawdy faſhions: the ſight of Pomp and Magnificence kindleth Ambition; the Covetous cannot ſee Money, nor fine Buildings, nor rich Furniture, nor a pleaſant Field, but his heart akes with Ahabs diſeaſe; Take an account of all that comes in by your ſenſes, for you muſt give an account: ſuffer not any of your ſenſes to ſtir without leave: or if they do, let them not fix and ſettle without leave. If the Door ſhall ſtand alway open, the Houſe will certainly be robbed; therefore pray and practice that, Pſalm 119.37. 2. Look alſo narrowly to your thoughts, theſe are the Shop in which ſin is forged: Do you not feel what advantage Satan hath againſt you in theſe? If you feel your thoughts ſtepping out, then call them in, and examine them, as Eliſha did to Gehazi; be ſure your hearts will be ſuch as your thoughts; you cannot have a ſerious heart, if vain thoughts lodg within you, Jer. 4.14. 3. Fly the ſociety of ſuch as are ſick of that diſeaſe thou dreads moſt, and which thou art apteſt to be infected with: It is not good fighting againſt the Devil (ſays one) in the midſt of his own Camp: Mens bold venturing on this, has often brought them off wounded. It's hard to keep up a due abhorrence of ſin, that we daily ſee and hear; ſome ill ſavour at leaſt will ſtick to us, if it bring you not to a compliance, yet it abates your zeal againſt it; therefore ſhun ſuch Employments, Occaſions and Company, as may draw forth thy Corruption. It was Peters ſnare to be in the Highprieſts Hall; and Judas's, that he carried the Bug. It's hard for Powder and Flax to be near Fire, and not kindle.
The 5th Direction: Improve Afflictions for the mortification of thy ſin: by theſe the Lord takes away ſin, and makes us partakers of his holineſs; the finer any Veſſel be, and the more uſed, the oftner it's ſcoured, and the more it be rubbed, the cleaner it is, Lev. 6.28, and 11.33, The earthen pots when they were fouled by boiling of the Sacrifices, they were to be broken in pieces; but the brazen pots were to be reinſed with Water, and ſcoured and cleaned: the oftner you are on the fire, the cleaner ſhould you be. Now when God is wounding your Pride, your Covetouſneſs, your Senſuality, take the advantage of ſlaying theſe luſts: when he makes thy right-hand, or Eye to ake, then pluck it out, &c. Canſt thou love the World when it pinches, and ſtraitens, and deſames, and reproaches thee? Canſt thou love thy fleſh, when pain and grief have taken up their dwelling in it, and when it's ſuch a trouble to thee? Will you not now cry out upon all as vanity and vexation, when your ſenſe and your Experience tells you ſo, when you feel the bitter fruits of ſin? you have now great advantage againſt your ſin, and to help on the mortification of it, when ſenſe and Experience diſparage and decry it, and your very fleſh is convinced of the folly of fleſh-pleaſing; O that you would take this advantage, and uſe this World, as it does or will uſe you; and uſe your ſins as they do, or will uſe you. There be indeed ſome unmortified men, who when they ſuffer by ſin and by the World, will ſpeak hardly enough of them: but their friendſhip (which is rooted in their Nature) is ſoon made up again: But ſhould it not heighten your Enmity with them? the Lord makes your ſin buffet, and abuſe, and rend, and wound you; that by the pain, and ſmart, and ſorrow it breeds, he may maintain and encreaſe your enmity, and excite diligent endeavours to deſtroy it: he had rather that ſin ſhould pain you here, than torment you in Hell; and he would have ſins ſtroke to fall upon it ſelf: as ſin killed it ſelf in killing Chriſt, ſo he would have it in his people: Let your afflictions, let the death of your Creature-comforts, be the death of ſin. If it turn your very breath into groans, let theſe groans be againſt ſin: if it turn your Joy into mourning, your Songs into ſighs, and cries, and tears, let all theſe be againſt ſin; and ſo your Life, and your Light, and your Comfort ſhall riſe out of the ruins of your ſin. O let ſin gain nothing by the hurt it does you; If it has brought a croſs upon thy Perſon, or Family, take it, and crucifie it upon this Croſs, elſe thou loſeſt the benefit of it: if thus thou dealeſt with it, it's a happy Croſs, and thou haſt fellowſhip with Chriſt in his Croſs, on which ſin ſuffered. Many have been convinced of the ill of Sin, that have fought but faintly with it, till it has wounded them.
And now, let me a little enquire if this has been the fruit of your perſonal or Family-afflictions, or of the ſore aſtoniſhing Judgments of God upon this place: You have ſeen many Houſes and Streets burnt down in fewer days than they were hundreds of yeares in building. You have ſeen Riches that were many years in gathering, ſcattered, or may be in a few hours conſumed: and the Lord knows how many have loſt their Souls, and forfeited eternal happineſs to build, and furniſh, and gather that which a few moments pulled down, ſcattered and conſumed: and yet when you have but a little intermiſſion and breathing-time, are you not as eagerly at it again? You have ſeen or heard of what deſolations God did make, and what a Cry was almoſt in every Houſe: not the cry of Egypt, not the firſt-born only; but as a man emptieth a Diſh, and turneth it upſide down, ſo did God with many Families, and many Houſes: Have the diſmal Looks and Out-cries of theſe days mortified you to carnal Mirth? Have you learned Righteouſneſs? Have you made your dwellings Bethels? You have ſeen or heard of but a few years ago, many as delicate Perſons as your ſelves, whoſe Carcaſſes were carried out in Dung-carts, and thrown into pits, heaps upon heaps? and will you yet pleaſe and pamper ſuch Carcaſſes? Will you gather and patch up (as it were) their rags to adorn your Bodies with? Ah! the aſhes of London, and the duſt of thoſe dead Bodies, ſhall be witneſſes againſt the preſent Inhabitants: Does your Houſes, your Tables, your Apparel ſpeak any growth of Mortification? the higheſt Turret or Pyramid, is but a poor childiſh Memorial. Is there a Memento written upon each of theſe? But alas, what then means your ceiled and well-furniſhed Houſes, while the Houſe of God lies waſte? What means your ſtrange Apparel, and ſumptuous Tables, while, may be, there be few Backs or Bellies of Chriſts Diſciples that are bleſſing you?
Have you not fallen into Old London's ſins, ſooner than men took up the Old Worlds ſins? Noah did indeed for once border upon the ſin that God had buried in the Waters: And are not many Profeſſors more guilty in reviving ſins that God has burnt up (to ſpeak ſo)? Ah! Will you break through, not only Armies of Ordinances, but Armies of Judgments? Will you in your pride of heart, and in your practice, alſo ſay, the Bricks are fallen, and we will build with hewen ſtone; the Sycamores are cut down, but we will exchange them into Cedars? Will you ſay, we will have better Houſes, and finer Cloaths? If you have forgotten what your Eyes have ſeen, and your Ears have heard, come and behold yet the works of the Lord, and ſee what deſolation he is now making amongſt others! Not only London, but other places, that were like the Vinetrees amongſt the Trees of the Foreſt, God has given them to the fire for fewel, Ezek. 12.20. He hath made Lebanon to open its doors to the fire, to devour the Cedars that are fallen; and the Fir-tree howls alſo: yea, the Oaks of Baſhan howl, Zoch. 11.1, 2. He makes theſe ſmart, that others may fear: But Oh, ſhall ſuch things as happen for Examples, and are worthy to be recorded for Admonition to the end of the World, have no effect upon th…ſe to whom they happen? Shall the ſame generation repeat, yea, out-do their former ſins? Can you with grief remember your Loſſes, and with no regret remember your Pride and Covetouſneſs? Will you fruſtrate Reproach, and defame Gods Methods of Judgment, and proclaim to the World, that his deſign has miſcarried upon you, and that you will not be healed? Shall the Rod in Moſes's hand cleave the Rock, and ſhall it in Gods hand cleave no hearts? Muſt the Lords Miniſters with grief of heart, go and complain againſt you to him, and ſay, Lord, Thou haſt ſtricken them, but they have not grieved; thou haſt conſumed them, but they have refuſed to receive Correction; they have made their faces harder than a Rock: This is a Nation, and this is a City that obeyeth not the voice of the Lord, nor receiveth Correction. And O that we could ſigh for this, even to the breaking of our Loins. Now, how can you weep with them that weep, that have forgotten your own afflictions, or rather never could weep aright for your ſelves? Or, if there be any Mourners among you, yet ſure I am, you are far from Sackcloth and Aſhes. But do you think that God has done with you? there's a dreadful word, Ezek. 15.6, 7, I will ſet my face againſt them; and they ſhall go out from one fire, and another ſhall devour them: Hath he not ſtrange puniſhments for the Workers of Iniquity? If London's ſins be greater now than before the Peſtilence, or before the Fire, what Wonder, if greater Judgments from God come? If God ſhall give you up into the hands of bloody Papiſts, it will be worſe than Fire or Peſtilence, in Davids reckoning, as we ſee by his choice; and yet better have fallen into the hands of the Philiſtins, or Ammonites, or any Enemies David had, than into the hands of Antichriſtian Butchers: And for any thing we know, we are not half a hand-breadth from it. I pretend not to any extraordinary Diſcovery of Gods Counſels: but as we may Prophecy from ſin to puniſhment, ſo from greater and ſtranger ſins, to greater and ſtranger puniſhments.
I might mention other Directions, as the ingaging all thy might againſt that ſin that prevails moſt over thee, 2 Chron. 8.30: and the endeavouring to grow particularly in the oppoſite grace. Finally, the Conſideration of Chriſts ſecond Coming, Col. 3.4, with ver. 5. 1 John 3.2, with ver. 3. Will you wallow in ſin when Chriſt is ſo near? Muſt thou be made like to him, and wilt now let thy Soul ſwarm with noiſom luſts? Can thou look for him, and not mortifie what crucified him. But I proceed to ſpeak in the third place to the mortification of the firſt motions of Sin.
Now here I ſhall, 1. ſhew the ſinfulneſs of theſe. 2. I ſhall ſhew whence it is, that they abound ſo much with ſome. 3. I ſhall preſs the mortification of them from ſeveral Conſiderations. 4. I ſhall mention ſome helps to this.
For the firſt, That every motion ariſing from the Corruption of the Heart, or from habitual Luſt, whether it has a particular Object, or be but a vagrant Imagination, though not delighted in, nor conſented to, is ſin before God, will eaſily appear; if we conſider, 1. That they ariſe from a ſinful Principle: they are born of the fleſh, and are of the nature of Original ſin; and if the Tree be corrupt, ſo muſt every bit of the fruit. 2. They are diſconform to the Law of God (and ſo muſt be ſinful in their Nature, as well as in their Riſe) they luſt againſt, and oppoſe the Spirit, Gal. 5.17. and ſo muſt oppoſe the Law of God; If they be againſt the Law in the heart, they are alſo againſt the written Law: Though you ſhould cruſh them, yet once they were; if they had no inordinacy in them, why were they cruſhed? If there be any diſorder or inordinacy in them, it is from us they have theſe; and ſo they muſt leave a guilt upon us. 3. Their ſinful tendency and effects prove this. To inſtance but a few: 1. They are incitements to ſin, and promote obedience to the law of ſin, and the fulfilling of its commands. 2. They make way for other ſins, beſide what they do immediately and directly tend to: they open the door, and keep it open, for temptations to groſs ſins, and gives Satan acceſs to blow up the Cole. 3. They keep out good Motions, and ſo muſt obſtruct Duties, and unfit a man for them. 4. As they are contrary to right Reaſon, and not anſwerable to that Angelical Holineſs and Purity that ſhould be in us: ſo they cannot but leave ſome blot and defilement behind them: let theſe Motions be never ſo paſſing and tranſient, and run never ſo ſwiftly through us, they muſt needs taint us, by reaſon of our corruption, that in leſs or more ſtill ſideth with them: they have alway the virtual conſent of the will, in as far as not regenerated, and ſo cannot ſimply be ſaid to be involuntary (which is the great Objection made againſt this Truth), though they be againſt the renewed Will, which Paul ſpeaks of, Rom. 7. O how many vile ſins are ſtirring in the heart, that are not deliberate nor explicitely conſented to, yet are voluntary, becauſe they have their ſeat and riſe in the Will, as well as other faculties. 5. They hinder our Communion with God; do you think, that if he had his due, there would be any room left for theſe? Have they any place in Heaven, where the Saints enjoy full Communion with God? and if they be inconſiſtent with that, they muſt be a hinderance to this.
Now it is upon theſe accounts, that the fainteſt Motions and ſtirrings of ſin, are grievous to the godly, eſpecially when it is beſt with them. The tender lively Chriſtian, as he groans under a body of ſin, ſo it never ſtirs but he feels it, and is pained with it: the moſt ſudden vagrant motions of the Mind, Heart and Affections, are burthenſom to him: and that not only as they bewray a living principle of ſin in his Soul, but as they are ſinful gaddings, and in ſome meaſure whoriſh departings of the heart from God, and inconſiſtent with that intire and uninterrupted delight the Soul ſhould have in him; and that continual affectionate working, and out-going that ſhould be in the Soul toward him. It may be indeed, he delights in the Law of God after the inward-man, yet he cannot reach full conformity to it within, more than in his practice outwardly: when he reſolveth on ſome good, ere he be aware, his heart is wandring a hundred ways, and ſo ill is preſent with him.
O be convinced of the ſinfulneſs of this: how often is your Mind ſtirring and roving? (for it's a reſtleſs thing) and how rarely can you ſay that theſe motions are conformable to the Law of God, or ſubſervient to any ſpiritual good. What Armies of vain Imaginations that are unaccountable? you know not how they come in, nor how they go out; infinite are the occaſions that excite theſe; You can ſee nor hear of nothing, but habitual Corruption may ſome way ſtir: yea, you think of nothing, whether exiſtent or not, but it excites ſome inordinate Motions: hence they are called the Imaginations of the heart, Gen. 6.8, The wandring of the deſire, Eccleſ. 6.9. It's true, this is a further degree of ſinful ſtirrings in the heart, when it entertains wild Imaginations, and pleaſeth it ſelf with idle Fancies, that give riſe to many ſinful projects. Indeed, Nature it ſelf teacheth this to be a ſin, and it's an evidence of a diſcontented frame of ſpirit; for ordinarily theſe phantaſtick rovings of heart, reſpects ſome other perſons Condition, or ſomething at leaſt that we want: the delight that accompanies theſe, is enough to prove them ſinful; but it's plainly ſomething leſs than theſe that Paul ſpeaks of, Rom. 7: for it's ſomething he had not known to be ſin, but by the Law. Now men by Natures light know that inordinate motions conſented to (though not acted); yea, or but delighted in, are ſinful. But it's the Scriptures-light only that convinces of the ſin of theſe firſt ſtirrings in general: and it's the Spirit's Saving-light, that affects the heart with godly ſorrow for them in particular.
For the ſecond thing propoſed, viz. Why they abound ſo much with ſome, more eſpecially that they are exceeding frequent with all, I think none that know themſelves will deny; and what ſwarms of them do mens buſie-Minds and Imaginations bring forth? How hard is it to bring every thought inconſiſtent with that Duty and love we owe to God, and that we owe to Men, into ſubiection? It's hard to expel them when they come in, and much harder not to ſuffer them to come in; ſuch is the cunning and activity of ſin, ſuch acceſs has Satan to work upon us, and ſo Leavened are our Imaginations and Minds with ſin.
Yet in ſome they are more frequent than others: the beſt groan under them, but ſome are almoſt ſmothered with them (to ſpeak ſo) and their grace almoſt ſuffocated with them. Habitual Corruption is a fruitful Womb, and this is livelier in ſome than in others: and the ſame perſon is nearer God, and in a livelier frame, and has more inward ſerenity, and compoſure of ſpirit at one time than another: and ſo is like a City with Gates and Bars. At other times a man is at greater diſtance from God and out of frame; and then he is like a City broken down, and without Walls, and the heart is haunted with Satyrs and Owls. When the heart is in an ill frame, it is like damp Tinder to divine Motions: but it's like dry Tinder to every ſpark of a temptation that comes in by the ſenſes, or by roving Imagination; yea, it takes fire of its ſelf: and if it be not well watched, would quickly come to a flame. Indeed, it's no eaſie task to keep out theſe, there is ſo many ſeveral paſſages they come in at, and they can creep in at a ſmall rent or hole: therefore there's need of the utmoſt watchfulneſs and diligence to keep them out, and to knock them down when they come in.
For the third thing propoſed, viz. Some Conſiderations for preſſing the mortification of theſe firſt ſtirrings of our Corruptions: 1. I ſhall mention ſome Aggravations of the ſin and ſad conſequences of theſe. 2. I ſhall mention ſome advantages the Believer has by mortifying theſe. For the firſt of theſe, Conſider, 1. How frequently by theſe you incur the guilt of ſin: O the numberleſs multitude of theſe inordinate motions! When are you free of them? When is the body of death aſleep? not when you are aſleep, for waking and ſleeping, theſe inordinate motions are ſome way ſtirring: and it were eaſie to prove, every inordinate, extravagant, luſtful, covetous, ambitious motion, even when aſleep, and dreaming, to be ſinful and defiling: and indeed, what proves the firſt motions of ſin, when awake to be ſinful, does alſo prove them ſuch when aſleep; and the more power a Chriſtian when awake, has over them; the more holy he be, the leſs is he troubled with theſe: and it is manifeſt that they are the flowings out, the bublings, and ſpringings up, or emanations of our Original Corruption, or the imperfect motions of vitious principles or habits: for as Innocent dreams follow the ſinleſs conſtitution of the body, ſo ſinful dreams follow the vitious conſtitution of the Soul, which poſſibly a mans natural temper of body hath advantaged; and ſo are groſs outward acts of ſin alſo, which yet does not prove them to be no ſins. We cannot think that our Nature in the ſtate of Innocency would have brought forth any ſuch inordinate motions, ſleeping or waking: ſo that the Apology ſome make for them, as being Natural, is naught; they are in no other ſenſe Natural, nay, nor neceſſary, than the ſame motions when one is awake: If any ſhall ſay, they are from Satans injections which render us not culpable:
I Anſwer 1. This is the ſame with what the Quakers ſay of the firſt riſings of Corruption, when one is awake: the contrary of which our Lord tells us, Luke 6.45. And James tells us, they are from a mans luſt, James 1.14. And truly, I think we do often ſinfully transfer our guilt over to Satan, when there's not ſufficient ground for it, no not ſo much as Eve had, though her plea was not relievant. Ordinarily we attribute horrid, blaſphemous, or other abominable thoughts or Imaginations to him, when we cannot apprehend how ſuch or ſuch a thought ſhould ariſe in us: ſo, whatever we think unaccountable, we lay at his door, when indeed the height and depth of our Corruption is unmeaſurable, and its ſubtilty, and activity, and way of operating, is unaccountable. 2. It is not Satan that thinketh or willeth in us: he may repreſent Objects, but the acts are ours: he can dart in a Temptation, but it's through our ſin and Corruption that it takes fire in the leaſt: indeed ſuch is now our Conſtitution, that a temptation cannot enter, but there is ſomething within that complies with it, and is excited by it: and this is one great reaſon why we ought to pray, not to be led into temptation; were there no Corruption in us, Satans temptations would be like little ſparks of fire thrown into a Sea of water; and indeed, Satan would not be ſo buſie with his Injections into our Minds, when ſleeping or waking, did he not intend thereby to defile us with them, and involve us into ſin: his deſign cannot be meerly to afflict men with them, for they are no grief nor affliction to many that are yet filled with them. It's true, the Saints grieve more, and are more affected with them, and humbled for them, than for many afflictions that in themſelves are more troubleſome; but this inward trouble of Conſcience for them in the godly, does rather prove them ſins, than meer afflictions.
If any ſay, That theſe Motions when aſleep, are not acts of our Reaſon, but of meer phancy and Imagination, and ſo not ſinful. I anſwer, 1. The holy Law of God reaches to the whole man, even the Imagination: and we cannot ſuppoſe but that imperfect holineſs, and perſect holineſs in Heaven, extends to every faculty of the Soul. 2. They are not meer acts of the phancy, for the Mind has ſome uſe of Reaſon, though more imperfect, even when aſleep: Hence there is ſome correſpondence ordinarily between mens thoughts waking and ſleeping; and ſometimes one aſleep, will reject a temptation upon rational and ſolid grounds: I do not indeed think there's ſo much guilt in theſe Motions aſleep, as when awake, becauſe of a more perfect uſe of Reaſon in a waking man.
2. Conſider the innumerable Objects of theſe ſinful Motions, and ſo into how many ſeveral ſpecies or forts of ſin theſe Motions engage and involve you in. You cannot ſee nor hear of any thing: you cannot think of any thing, whether it have a being or not, but it may miniſter occaſion to ſome inordinate motion. Innumerable are the occaſions of theſe; what ſtirrings of deſires, and wiſhes, and ſometimes how pleaſed with idle Imaginations.
3. Conſider what pretences men have to evade Convictions of the ſinfulneſs of theſe Motions, when not conſented to, nor may be delighted in, eſpecially when the object of theſe is ſome lawful thing, much more when its ſome ſpiritual good; the Spirit that is in us, doth often luſt ſecretly to envy others: when, may be, diſcontented or envious thoughts are not perfectly formed: theſe are but little obſerved in us. 4. Conſider, that not mortifying of theſe, is the way not only to further ſin, but it does inſenſibly bring on hardneſs of heart; when the heart is habitually haunted with theſe, it's hard to expel theſe ſwarms that have had quiet poſſeſſion: they do exceedingly wear out tenderneſs, and the ſenſe of the ſinfulneſs of Sin in every degree of it. 5. They do unframe the Soul, and unfit it for ſpiritual Duties: Thus, when we would do good, evil is preſent with us; they juſtle out holy Meditations, at leaſt they weaken and divert the Soul in it, and cauſe many interruptions in it: they mar fixedneſs of heart in Duties, and they not only polute them, but eat out the life of them: they are like ravenous Birds upon our Sacrifices, that are not to be ſuffered to light upon them. Finally, What a woful tendency have they, and what an inlet to temptations, and to further degrees of Sin? they even invite Satan to tempt, Satan and Sin never ſay they have enough: every conception of Sin is in order to a Birth: and every ſtirring of Sin, is for the carrying on its war againſt God and thy Soul, 1 Pet. 2.11. But of this already.
Now 2dly, A little of the advantages of mortifying the firſt motions of Sin. 1. This is the way to prevent much Sin; and were we making conſcience of this, we ſhould find Mortification a much more eaſie work: An Oak, when a plant, is eaſily pulled up; a little ſpark is ſoon quenched: you complain of the ſtrength of your Corruptions, but you are firſt to blame that you have ſuffered the habits of Sin to grow ſo ſtrong, and then that you cruſh not the firſt actual Inclinations of theſe corrupt habits; If you ſuffer them to proceed but a little, they may be indeed too hard for you. O fooliſh Souls, who put off this; Is it hard to mortifie the firſt motions of thy heart to Sin? and does thou think it will be eaſie to mortifie Sin at once, when it's increaſed into thouſands, and fortified with ſtrong holds? If thou cannot tell the firſt thoughts of it, how wilt thou do when it has got thy hearty conſent, thy love and delight, and long poſſeſſion? 2. This is the way to keep the Conſcience pure and clear: a renewed Conſcience will charge guilt upon thee, upon the account of theſe; and no reaſoning or extenuations will ſatisfie it, till thou be truly humbled before the Lord for theſe; and vigorouſly alſo ſetting thy ſelf to ſuppreſs them. A tender Conſcience has a deep Impreſſion of the ſinfulneſs of theſe, as Paul had, Rom. 7.24: and thou cannot maintain thy peace, nor aſſurance of thy freedom from Condemnation, nor keep up thy glorying in God, but by dealing with them as he did. Oh, how ſmall a matter (if I may ſo ſpeak) will break a tender Chriſtians peace! leſs than a wrong look or word will do it; he cannot let half a thought away without a challenge; he has but one eye upon his priviledges and comforts, and a little Cloud will darken that. What makes a man go without much light or comfort, in whom yet you can ſee no ſpot nor flaw, and who alſo are not under the power of any particular, inward, or heart-ſin; the Spirits Comforting-work, and Witneſſing-work is eaſily marred. Oh, but the man that is daily keeping or beating down the firſt riſings of Sin, may glory as Paul, Rom. 7.25, & 8.1; He thus preſerves a ſweet ſerenity, and calm within: he ſuffers no Clouds to gather, he diſſipates the malignant Vapours that ariſe from within, and ſuffers them not to unite; He cruſhes Satans deſign againſt him in the very Egg.
3. This will keep the Soul in caſe for converſing and walking with God; in caſe for ſpeaking to him, and for every ſpiritual Duty: every inordinate Thought or Imagination is a looking away from God, and imports a heedleſneſs and a liſtleſneſs to him. Walking with God requires an holy, even, uniform frame of Spirit: And O how much would this raiſe and ſpiritualize Prayer, Meditation and other Duties? then are our Sacrifices holy and untainted, when neither Birds nor Flies are ſuffered to light, at leaſt not to ſit upon them.
4. This were the way to weaken and deſtroy the very body of ſin: When a Tree is cut down, the living Root ſends up a great many ſprouts and ſmall twigs: But if you will pave the place where the Tree ſtood, or make a High-way over it, the very Root will die, which otherwiſe would have preſerved it ſelf; So after Sin is ſore ſmitten, yet the Root abiding through the ſeat of waters, that is, Satans Influences, it may ſpring: But when theſe firſt ſhootings up are nipt, when the Root of Sin cannot put forth it ſelf, it dies: this does as it were ſtop the breath of Sin: this makes the old man pant and die, even as Grace languiſhes, when the actings of it are obſtructed.
Now in the fourth place, take a few Directions: 1. For preventing theſe ſtirrings of ſin within, and 2. For compreſſing and laying them, when they are up.
For the firſt of theſe, take theſe Directions: 1. In general, what is formerly ſaid of Watchfulneſs, is of uſe here, more eſpecially; ſometimes Temptations ſeize upon our Judgments, and ſometimes upon our Affections unawares: and when they have tainted the Affections, they have eaſie acceſs to the Mind, and need to be carefully watched. Look to the firſt ſprings of Sin: when we are aſleep, the Enemy is ſowing tares, and they quickly grow up; Temptations do often ſuddenly aſſault, and the thoughts and motions of the Heart are nimble, they are ſwift and inſtantaneous: a ſpark of fire does no ſooner kindle Powder, than a Temptation does excite ſome inordinate motion of the Heart; If all the doors and windows of the Soul be not kept cloſe, there will be fiery dants flung in, and ſome ſparks of temptations will take fire, and thou can never ſhut doors and windows ſo cloſe, but when thou haſt done all, thou haſt need to watch: Satan can eſpy a paſſage into thy heart that thou didſt not think of; he has a party, and thou haſt an Enemy within thee, that will let him in. If thou be aſleep, it may be indeed thy ſeverity to indwelling ſin will irritate it, and provoke it to mutiny, and ſo occaſion greater confuſion in thy Soul: but dread not this, nor ever look for good from thy indulgence and tenderneſs to thy corrupt luſts or affections, their war is better than their peace: ſuſpect that inward quiet that comes from any favour to ſin, or connivance at it.
The Apoſtle tells us, Rom. 7.8, That ſin took occaſion by the Commandment, &c. One great hinderance of Mortification, is, that ſin is thought not ſo noiſom as it is; but when the Commandment comes: when the Word beats down that conceit, by exacting thorough Obedience, upon the higheſt peril, and laying bonds on the very thoughts, this inrages Corruption, and it grows more unruly: It is not the proper effect of the Law to ſtir up ſin, more than the impetuous' running of water is the proper effect of a Bank of Earth, which was made to dam it up; nor is it the proper effect of diligent endeavours for mortifying all inward motions, to excite them and make them more tumultuous. Sometimes ſtrict watching of ſin makes it more cunning: ſometimes it provokes an eruption of it, and then the poor Believer is apt to think his caſe worſe than before. But was it worſe with Paul, Rom. 7, than formerly? Indeed, it's hard to keep Corruption in cloſe Priſon, and to marr all communication between Satan and it, to ſuffer none to go out or come in: But Watchfuln ſs will do much, thoughts will be ſtirring, and affections will be ſtirring; therefore it were our wiſdom, to ask them whence they come, and whither they go? if from Satan, or from the fleſh? if from Heaven, or from the Spirit? and arreſt what have an evil aſpect, or tendency or favour, and do Juſtice upon them: what are dubious, keep them Priſoners, till thou has further examined them; for Satans meſſengers oft-times come diſguiſed, and with Chriſts Word in their mouths; and the motions of ſin are often miſtaken for ſpiritual motions: as the Porters ſtood continually at the door of the Temple; to keep out the unclean of all ſorts, ſo muſt you do with all that defile, or is like to defile, if you be holy Temples to God to dwell in. Yet for all that I have ſaid of them, a Believer muſt not be too much in examining of them, ſo as to be taken off more profitable work; nor indeed can we ever keep account of them, they are ſo innumerable: ſhould we ever be purſuing and tracing them, there ſhould be room for no Duty elſe. And finally, becauſe as they come ſuddenly, ſo often they fly as ſwiftly away.
Now under this Head, I would commend unto you a careful ſearch into, and intimate acquaintance with thy own heart, that thou may know where thou art weakeſt, and what advantages Satan has againſt thee: What ſin does moſt intirely beſet thee: which is the ſoft place of thy Soul, which Satans darts do with moſt eaſe enter into? What corrupt paſſions and affections are moſt eaſily kindled in thee. And where thou ſees the greateſt danger, keep the ſtrongeſt watch: and do not only keep at diſtance from ſuch occaſions and temptations, as may moſt likely draw out thy Corruptions; but keep thy very thoughts at the greateſt diſtance from theſe: ſuffer not thy ſelf to think of them, except it be to reproach them, or to provoke greater abhorrence of them: and this alſo muſt be prudentially managed.
2. Endeavour to keep your hearts under a deep ſenſe of the ſinfulneſs of Sin, even of theſe firſt motions: a Natural man is not troubled for the ſin of theſe, or for the diſconformity of them to any Law (though he may for outward actings of ſin) becauſe Natures light does not diſcover the ſinfulneſs of them: though it may be, he may be angry at them as they moleſt him, or tend to ſomething that he abhors: and here lies one difference between the truly godly, and others; yet we muſt grant that oft-times the godly think but too meanly of theſe, and do not apprehend ſo much ill in them as there is: and hence guard not ſufficiently againſt them, nor yet do ſufficiently bewail them; may be, you are eaſily ſatisfied with your Repentance for theſe, and think general confeſſions and complaints ſufficient: Do you uſe to make an Errand to God, to confeſs theſe, and to beg a particular pardon for them. Peter makes a Peradventure of the forgiveneſs of Simon Magus's thought, Acts 8.22. True, that …s a more deliberate approved thought, but an exerciſed Soul will many times make a peradventure to it ſelf, of the forgiveneſs of a more imperfect and rejected Thought.
I would not grieve ſuch: but for others let me ask you, Do you not know that God is a Jealous God? Jealouſie amongſt men, importeth an aptneſs to ſuſpect an Jnjury; a Husband, viz. is jealous when he is apt to ſuſpect his Wifes want of love, or loyalty to him upon ſmall circumſtances, without evident ground ſo to do; and withall, it imports indignation againſt the ſmalleſt ground of ſuſpition: this it cannot endure, viz. Any thing that looks like the inclination of the heart to another: ſays Joſhua, You cannot ſerve the Lord; for he is a holy God, Chap. 24. ver. 19. It's true, He hath manifeſted this eſpecially in the matters of his Worſhip and Inſtitutions, according to his threatning annexed to the ſecond Commandment, as in the inſtance of Aaron's two Sons, and Ʋzza, and the Bethſhemites, &c. But may we not think that God is as jealous of the heart as of any thing, and that he will take notice of every motion of it, and will reſent every diſloyal glance of the thoughts, though it come not the length of a purpoſe: nay, nor any deliberation in order to a purpoſe or reſolution? Is there not more ſin in many ſudden-paſſing thoughts (though rejected) than in Ʋzza's haſty catching hold of the Ark, or in the Bethſhemites looking into it? or is the Lord leſs jealous now than he was? Does his clearer coming under the moſt kindly and condeſcending Relations, any way abate it? Nay, they rather heighten it, though they may occaſion ſome change in his way of reſenting injuries, and expreſſing his diſpleaſure, Jer. 2.14. The Lord deals with his people now in a more Son-like way; he chaſtizes them as much or of tner than formerly, but not in that manner: he will keep up his Soveraignty, even when he is owning thy Soul; hee'l have thee know that he muſt be thy Lord, and thou muſt worſhip him, Pſalm 45.11. ſo ſhall the King greatly deſire thy Beauty: for he is thy Lord, &c. He will not have his kindlieſt Relations diminiſh his Honour, nor wear out our inward awe and fear, leſt an unſuitable frame, or any unholy motion of heart ſhould provoke his jealous Eye. It's a remarkable word, Deut. 28.58, He will have his people fear this glorious and fearful Name, The Lord thy God; may be you think Thy God, a ſweet name and a kindly; ay, but he glories in it, and ſo mayeſt thou, and yet ought to be alſo a fearful Name. And truly a Conſcientious care to prevent the very firſt ſtirrings of ſin in the heart, is the moſt genuine fruit, and the moſt ſatisfying evidence of this fear, and of our Covenant-ſtate: Other things may influence and incline us to oppoſe ſin in its further proceedings; as on the other hand, an awful Impreſſion upon the heart of God, as God, and as our God, is of great efficacy to keep out ſinful Imaginations: It will make the ſoul not only tremble at yielding to ſuch a ſin as Joſeph was ſolicited to, but even ſhrink at the firſt touch of the ſmalleſt temptation: and this leads to another direction.
3. Indeavour to keep thy heart in a holy, tender, heavenly and lively frame. What's the reaſon that temptations and ſuggeſtions from Satan do at the firſt excite ſome ſinful motions in the heart? the fundamental reaſon is, our remaining Corruption that they work upon: But the neareſt reaſon is, an ill frame; when Satan finds us as dry tinder, he ſtrikes fire, and every part catches and kindles. 1. Then maintain a tender frame, and this will make thee feeling and ſenſible of every inordinate motion of the heart. It will grate upon the Conſcience, and thou wilt be loath by theſe to grieve the ſpirit, as well as by conſenting to, or acting of them, to quench or reſiſt the Spirit: for as the eye is hurt by the ſmalleſt duſt, or ſmoaks, and if it were aware, would ſhut it ſelf againſt them, ſo is it with a tender Conſcience; and if any duſt has got into the eye, it is not at eaſe till it has wept it out, or till it be wipt out: ſo is it alſo with the man who has true tenderneſs of heart. 2. Maintain a lively Spiritual frame; let thy heart be always bending and working towards God: ſtir up holy thoughts and affections, and let thy ſoul be filled with theſe, and there will be no room for ſin to get in; do you not find that ſometimes when the heart is ſtrongly ca…ed out to God, that ſinful Imaginations dare ſcarce preſent themſelves: for as we uſe to ſay, that livelineſs in duties is the way to prevent wandring thoughts in them; and that Birds will not light upon burning Sacrifices: ſo it's in this caſe. But when the heart is dead, and cold, and empty, and idle, then Satan and indwelling ſin take their opportunity and fill it, and buſie it; he comes and warms it, and kindles fire in it: when therefore any thing is offered to thy eye, or thy ear, or thy taſte, or thy thought, that may excite any inordinacy in thy heart, or in the leaſt meaſure raiſe thy Corruption to ſtir, antidote thy heart, and prepoſſeſs it with ſome gracious Acts. Let the underſtanding, the heart, the affections, the memory; yea, thy ſenſes and outward man, be filled with the fulneſs of God, then ſhall ſin be ſome way out of doors: you ſhall not fulfil the luſts of the fleſh; yea, there ſhall be no room to the luſtings of the fleſh. If thy ſoul be exerciſed in holy meditations and affections, and thy hand be much in heavenly work, if thou converſe in heaven, and live near God, and dwell on High; were the ſoul always upon the wing, and flying heaven-ward, and were God every way thy all, Satan durſt not offer to force thee in the preſence of thy Lord and Husband; Satan ſhall not have ſuch acceſs to thee: and this poor world, and its gilded nothings, ſhould not work upon thee: and if the body of death ſhould ſtir, you might with the more eaſe, at leaſt, beat it down. When the Soul is as it were in Gods preſence alway, Satan will not venture ſo to force it, (as it were) Eſth. 7.8. Yea, the body of ſin it ſelf would ſhrink into a corner: when the virtue received from the Loadſtone is worn off, the needle wavers hither and thither: but when new touched, it bends ſteadily Northward. So it's with the ſoul that's under freſh influences, and that is near God.
But, 2. How ſhall we do with theſe firſt motions of ſin? how ſhall we deal with them in their firſt attempts upon us? Anſ. 1. If any ſin begin to ſtir in thy imagination or mind, look well it get not into thy heart, or affections, for that will inſtantly weaken thy Judgment. 2. If thou would keep thine own Vineyard well, pluck up every weed as ſoon as it appears, elſe it will quickly be overgrown; as ſoon as thou feels ſin ſtir, let thy heart recoil, and ſtart back with abhorrence: indeed ſin is ſo often ſtirring, that thou may poſſibly weary to be always watching and warring with it: and the heart does ſo eaſily and naturally move that way, that it may poſſibly be a pain to thee to oppoſe it. Therefore thou muſt be armed with a great deal of reſolution, not to hear the pleadings of the fleſh, nor to parley with a temptation: and know, that when ever ſin ſtirs in thee, thou art under an actual temptation to more ſin. 3. Proteſt and bear witneſs againſt every motion of ſin in thee: enter thy diſſent from it. And though this cannot abſolve thee in the Court of ſtrict-Juſtice, yet the Court of Grace ſhall acquit thee. This was Paul's Goſpel-plea, Rom. 7.15, 19. and from this he infers, ver. 17, and alſo ver. 20, Now then it is no more I that do it, but ſin that dwelleth in me: What thou doſt not own, and doſt not conſent unto, God will not charge upon thee, ſo as to condemn thee (even as what thou haſt conſented to, if thou haſt retracted it by repentance, he will not bring it in, in judgment againſt thee). I do not mean as if there were no need of repentance for theſe, for thou cannot ſincerely proteſt againſt them, if thy heart be not penitent for them. (It's one of the looſe Doctrines of the times, that for leſſer ſins there is a pardon in courſe, and that there needs no repentance); and if thou haſt wilfully betrayed thy ſelf into ſuch occaſions as drew forth theſe acts of ſin, theſe firſt ſtirrings of Corruption, thy ſubſequent diſſent, and cruſhing them, will not ſerve without more particular and ſolemn repentance. I mean therefore ſuch motions of ſin as are excited by the ſuddenneſs and ſubtilty of temptations, and ſuch as are the natural and neceſſary effects of the body of ſin, and the hourly breathings of it. If thou with tears proteſt againſt them, God will not charge them on thee: yet finally, every diſſent from, or diſlike of them, will not diſcharge from the ſin of them: ſome may diſlike them for their tendency, and others as they are troubleſome; But I mean a diſlike of them for themſelves, and proteſting againſt them, as provoking God, and polluting the ſoul.
4. Ejaculatory prayer (as its called) is a notable expedient for cruſhing the firſt motions of ſin; we formerly commended ſecret prayer, for the mortification of predominant luſts: But its impoſſible one can have opportunity for ſolemn addreſſes to God, every time they find Corruption ſtirring in them: theſe ſudden motions of ſin muſt have ſome ſpeedier cure; they may be oppoſed and ſmuthered by ſudden ejaculations and deſires ſent up to heaven, which no ſtraitnedneſs as to time, place, or buſineſs need to hinder. They may be in a priſoner before his Judg, in a Courtier when he is ſtanding before his Prince, Neh. 2.4. This way of praying, is more eſpecially neceſſary, 1. When thou haſt no opportunity of retiring in ſecret, ſo that thou needs not ſay thou wants time or place, though I fear ſome does without neceſſity reſtrain private prayer under the pretext of this. 2. When there is a good motion ſtarted in thy heart, that it may be cheriſhed, that a good purpoſe may be kept in the heart for ever. 3. Upon every change of thy Company, and upon leſſer change of what buſineſs thou art about, when thou goes out and comes in, when thou comes from Company to Solitarineſs, & e contra: when thou viſits thy friend, reproves or adviſes him; yea, when ever thou opens thy mouth in Company, or ever thou reſolve on, or promiſe any thing, though it ſeem ſmall and nothing diſputable: many ſuch occaſions might be inſtanced. But, 4. That which is to our purpoſe, is, when any ſpark of a temptation comes in; when Habitual Corruption begins to ſtir, when any corrupt affection does in the leaſt begin to take fire, this is a good way to quench it. This the godly man finds true in frequent experience; but if this doth not, then get into thy ſecret Chamber; this is an honeſt errand to the throne of Grace; caſt thy ſelf down at his feet, and tell him, That if he will trample upon thee, let him do it, thou will lay thy hand upon thy mouth, but let not thine enemy and mine oppreſs me, and tread me under: Lord I would not ſin againſt thee, but thou ſeeſt how I am oppreſſed, O undertake for me. Lord, I rather dye at thy foot, than live as Satan and my corrupt heart would have me. Worm Jacob that prevailed with him, did not wreſtle upon an honeſter account than this is. If thus thou betake thy ſelf to him, thy bow ſhall abide in ſtrength, and thou ſhalt find him to be ſtrong and mighty in Battel, Pſal. 24.7, 8. In the ſecret of his tabernacle, in his Pavilion ſhall he hide thee, and ſet thee as upon a rock. Pſal. 27.5. O do not yield to Satan, nor to indwelling-ſin, for it may be ere you riſe off your knees you ſhall have help (to allude to 1 Sam. 11.9). I am ſure he is faithful who has promiſed, &c. and never any that took his appointed method, that were overcome by a temptation, 1 Pet. 5.7.
5. Take the method preſcribed in the Text: You cannot rightly mortifie ſin in its riſe, or after ſome progreſs: you cannot mortifie Original ſin, nor your predominant luſts; nay, nor the firſt motions of ſin, but through the ſpirit: If you walk in the Spirit, you ſhall not fulfil the luſts of the fleſh, Gal. 5.16. Sin ſhall never conceive nor bring forth. Now in the beginning I told you, that by the Spirit we may underſtand the graces of the Spirit, by the acting of which, mortificaon is carried on. But, 2. And more eſpecially, The Holy Spirit, by whoſe immediate efficacy ſin is mortified: for the former, I did commend the cheriſhing of grace in the heart, in order to the mortification of Original ſin, and habitual luſts; and did alſo mention it as neceſſary to the mortification of predominant luſts, That one ſhould indeavour to grow, eſpecially in, and to cheriſh that grace which is moſt directly oppoſite to that ſin. If it be pride, ſet thy ſelf eſpecially to ſtudy humility; if worldlineſs, heavenly mindedneſs, if paſſion, ſtudy meekneſs; look what ſin is moſt advantaged by your natural temper (for ordinarily that is the predominant), and ſet your ſelf eſpecially againſt that, elſe it will marr the luſtre of any grace or excellency that may be in thee, and it will keep thee a dwarf in Religion all thy days, and like Reuben thou ſhalt never excel; indeed a little grace when any way advantaged by education, or the natural diſpoſition, will go far, and this makes it hard to judg of the comparative degree; (at leaſt) of other mens graces, and oft-times makes men miſ-judg themſelves, or think too highly of themſelves. But when grace is to roll againſt wind and tide both, it had need to be ſtrong; when Original corruption is ſo and ſo advantaged in any of its particular members.
But as to our preſent purpoſe: when any Corruption begins to ſtir in you, if you would through the Spirit (in this ſenſe) mortifie it, put thy heart inſtantly upon the acting of that grace which is moſt oppoſite thereunto. So the Pſalmiſt, At what time I'm affraid, I'le truſt in thee: correct carnal fear by hope and holy confidence in God. If inordinate worldly ſorrow be ſtirring, labour to beat out of thy heart ſome ſpark of ſpiritual joy. If thy wants or loſſes begin to afflict thee, indeavour to unlock the Cabinet where thy Jewels and treaſure lies; come ſtudy, and behold an All-ſufficient God, and an All in all Chriſt. See if thou miſſes Houſe, or Land, Son, or Daughter, Brother or Siſter here. If thy heart be inclined to run out in carnal, frolick mirth, let deep and ſerious reflections on the ſufferings of Chriſt, without which a ſinful thought could not have been pardoned on a dying hour; and the laſt trumpet, and followng judgment, give check to it. If pride begin to ſtir, go and abaſe thy ſelf; thus ſin ſhall be a loſer by every attempt it makes.
2. If thou cannot come this length, if thy heart and affections will run out ſo and ſo, then indeavour to alter the objects of them; turn the ſtream a little aſide into another channel, if it will not run in a contrary way; and by this means thou ſhalt alſo mortifie them. If thou find thy heart inclining to paſſion at others, turn it to an holy indignation againſt ſin. If inclined to ſorrow upon any worldly account, endeavour to turn it into ſorrow for ſin, or for the afflictions and ſufferings of the people of God; let theſe have their due, and thou wilt not have many tears to ſpare for other things. If thy heart be inclining to exceed in frolick mirth, indeavour to get thy mirth and joy to run into another channel, to turn it into holy joy in God, in Chriſt in his goodneſs to thee, and to his people. Indeed there may be much deceit in this, that thou had need to guard againſt; for as a good diſpoſition ſometimes paſſes for a ſanctified nature; ſo does theſe, for ſanctified acts and affections; and as the former, when advantaged with grace goes far; ſo theſe high affections when tinctured with grace, paſs for high ſpiritual motions of the ſoul: many under affliction miſtake their carnal ſorrow for Spiritual ſorrow; and others miſtake their natural and occaſional cheerfulneſs, for Spiritual joy; and the reaſon is, becauſe they judg of theſe acts only by the objects, which they thought laſt upon; as for inſtance, May be one under great ſorrow, intermingles with other things, ſome thoughts of ſin, and then he thinks his ſorrow to be godly ſorrow; or when in a cheerful frame, or in ſome good mood (as you call it) he intermingles ſome thoughts of God, of Chriſt, of Heaven, and then it paſſes for heavenly joy. Nothing is more ordinary than this: A pregnant inſtance we may have of it in the publick prayers of our formaliſts, who having by Organs and Muſical Inſtruments excited in themſelves ſome natural affections, put to (may be) ſome thoughts of God and of the joys of Heaven, and thus theſe motions of their hearts that are excited by meer natural cauſes, and their own endeavours, paſs current for high ſublime raiſed affections; and this is all the holineſs, and heaven too, of ſome. But here lies the deceit; men look only to the Immediate caſual object of their acts, and not at all to the principle of them; nay, nor to the object that did at firſt excite theſe acts, viz ſome outward loſs, or ſome outward good (I mean ordinarily). When therefore you would turn natural or worldly ſorrow into Spiritual, (and ſo with joy) you muſt look well that there be a change, not of the object only, but in the very nature of the acts or affections; for the object alone is not enough to ſpecifie an action; a meer change of the object will not render a natural affection, or paſſion, Spiritual. There may be much natural Carnal joy in a ſpiritual and ſupernatural object, as Heb. 6.4; even as there may be a ſpiritual joy, when the immediate object is natural, and ſo of other affections. If you Object the difficulty of this, and ask, What advantage one has by following this direction? I Anſw. 1. You have the advantage of being diverted from ſinful objects, and from inordinate motions, towards lawful outward objects. 2. You have this advantage, that when the affections are lively, they move with a greater facility towards ſpiritual objects, though indeed this contributes nothing to their ſpirituality; ſin and grace they are ſeated in the ſame powers and faculties of the ſoul; and when ſin commands, the more lively theſe powers and faculties be, the more are the actings of ſin advantaged; and ſo it is alſo when grace is uppermoſt, whether in the underſtanding, or the will, or the affections. As on the other hand, when the natural vigour of the ſoul, eſpecially of the affections, is gone, or any way obſtructed, the actings of grace in them are not ſo ſenſible, and ſeem low and faint; hence many aged perſons and others, are apt to conclude hardly againſt themſelves, at leaſt to apprehend a decay of grace when there is none. Therefore when you find any of theſe vigorous and freſh, let grace ſet them on work; and if there be any particular affection more lively and ſtirring than another, heavenly wiſdom directs us to ſee that that be well employed; and if it be in the hand or poſſeſſion of ſin, to redeem and reſcue it unto its proper uſe: whatever principle or object did firſt move, excite, or draw it forth; the powers of the ſoul, and all their operations are capable of good or evil, as they are uſed: as a ſtrong Caſtle or ſharp ſword may be well or ill uſed; yea, ſuppoſe an uſurping enemy helped to fortifie the Caſtle, or ſharpen the ſword, if they can be taken from him, they may be uſed to the more advantage againſt him.
Now 2dly, I told you, that by the Spirit in the Text, was eſpecially to be underſtood the holy Spirit, by whoſe ſpecial aſſiſtance Sin is mortified in the Believer: If ye through the Spirit, &c. ſet about this with the Spirits aid, and in a compliance with the methods of the Spirit; which imports, 1. Our own impotency: Never think to mortifie any ſin in thy own ſtrength: how ſmall a temptation will overturn us when we ſtand upon our own legs! and how ſtrong temptations and inward luſtings are we helped to withſtand and mortifie, when we engage the Spirits aſſiſtance! 2. It imports the ineffectualneſs of meer rational or moral Conſiderations, Motives, and Means to mortifie ſin; the Conſideration of the turpitude and infamy of ſin, of its debaſing our Nature; of that diſtraction and diſorder that inordinate paſſions and affections breed in the Soul: the weakneſs and tranſitorineſs of the Creature comforts, the impoſſibility to recover our loſs by inordinate grief, &c. Theſe may reſtrain or refine ſin, or change the Channel it runs in, but can never mortifie it. Nay, nor 3. Will any means of Gods appointment do it without the Spirit; neither meditation of Death, nor Judgment, nor of the death and ſufferings of Chriſt. Nor will Prayer, or Word, Promiſes, or Threatnings, or Sacraments, or Afflictions, if ſeparated from the Spirits influences and aſſiſtances; This is ſo ſadly verified every day, that I need not prove it. They that want the Spirit, cannot mortifie one ſin: and they that improve not an indwelling Spirit, cannot by other means mortifie ſin.
If any object, That ſin doth grieve, and vex, and quench the Spirit, and provoke him to withdraw; how then doth the Spirit mortifie ſin in us? I anſwer, It's true, that even the ſins of the godly do grieve, and ſome way quench the Spirit, But what ſins are theſe? or how do men quench the Spirit? It's by their oppoſing the Spirits ſanctifying and mortifying operations. I grant, this may be done by oppoſing his witneſſing and comforting Work, but moſtly the former, which is the chief work of the Spirit. 2. The godly do never ſo grieve the Spirit, as to provoke him altogether to leave them, Pſalm 51.11. There remain ſome motions and aſſiſtances of the Spirit, which if hearkned to, and improved, may recover the Soul again, and bring back more plentiful and greater aſſiſtances of the Spirit. Firſt then, beware of marring the Spirits work. 2. Learn to comply, and actively to co-operate with the Spirit in all the methods and ways whereby he deſtroys ſin. 3. When ſin is not allowed, the Spirit is not grieved, ſo as to withdraw or ſuſpend his operations.
For the firſt, Reſist not the Spirit, elſe the bonds of your ſins ſhall be made ſtrong: Where the Spirit of the Lord is, there is Liberty, 2 Cor. 3.16. This is not a Liberty of ſpeech only or mainly, he works out our freedom and Adoption; but when he is reſiſted or oppoſed, he brings under bondage to fear (for both theſe, Rom. 8.15, 16, are the effects of the ſame holy Spirit) and brings Adoption under debate again, Jer. 3.19. 1. O do not counter-act nor counter-work the Spirit: when he diſcovers ſin, do not you ſhut your eyes, or wink hard to hold out his light; ſome will not know Sin, becauſe they have no mind to leave it, much leſs to mortifie it; they put out the Candle, that they may ſin the more freely; ſuch Ignorance does highly aggravate guilt: how many defend their ignorance of Truths and Duties, Errours and Sins, againſt the Spirit of God? and thus for ſome baſe luſt ſell Truth and Holineſs, which are glorious Beams of God; and at the higheſt rate and peril, make a Conqueſt of Errour or Sin, which are the excrements of the Devil and of Hell. Oh, to what a height of ſin in this particular, have many arrived at? who inſtead of complying with what Light and Convictions the Spirit does miniſter to them; will have the Spirit comply with their darkneſs, their Sins and their Errours; when men ſtudy the Scripture to ſeek a cover for them: or get to themſelves Teachers after their own luſts, after the manner of Achab, as ordinarily great men eſpecially do their Miniſters and Chaplains. Thus men would make the Spirit of God of their own mind, and to approve Sin: ſome are angry at the Light, as it mars their carnal Mirth, and as it opens the eyes of others to think of them, what they would not be thought. How many alſo do with the Spirit within, as they do with the Spirit in his Miniſters, and as the Jews did with Jeremy, Ch. 44, They ſeek Light, but are determined in their mind, only they would have the Spirit to ſerve their turn. 2. Do not not oppoſe the Spirit when drawing the heart off Sin, when engaging and raiſing purpoſes in the heart againſt Sin, or when arming the paſſions againſt it; as many do, who thereby render outward helps for Mortification, and alſo the inward workings of the Spirit, powerleſs and ineffectual; and thus when God would heal them, they diſcover their iniquity as Ephraim, and as thoſe do, who not only call evil, good, &c. but draw iniquity like Cart-ropes: who the more they are ſtriven with, the more they ſtretch themſelves forth to ſin: this is ordinary with the unregenerate.
But 2dly, Do not grieve the Spirit (this is more common to the godly). Now you grieve the Spirit, 1. When you covet his Comforts more than his ſanctifying Operations, and his killing of ſin in you. It's worſe to be under the power of Sin, than to be under terrours for ſin. 2. We grieve the Spirit by every act of ſin, by the leaſt indulgence to ſin; the very firſt motions of ſin, they are luſtings againſt the Spirit: and the further they proceed, the more they grieve the Spirit; If they be delighted in, or conſented to, which is the conception of ſin, much more if they be brought forth, and amongſt ſins: the more ſpiritual any ſins be, the more it grieves the holy Spirit, as leaving upon the Soul the character and reſemblance of the contrary evil Spirit: As for inſtance, Pride; and the more ſpiritual Pride be, and the more excellent the object of it be, the more provoking it is; though indeed in ſome reſpect ſenſual pleaſures and bodily ſins, may be ſaid to grieve the Spirit more, in as much as they not only defile his Temple, but alſo polute the Soul (which ſhould be the inner Temple, and therefore kept more holy), with ſenſual affections which alienates the Soul from the Lord, and which alſo weaken the Soul, Hoſ. 4.11. Hence ſee the oppoſition, Epheſ. 5.18. Jude 19: and which are a real ſervice and proper tribute to the fleſh: whereas we are debtors only to the Spirit, Rom. 8.12: and it cannot but exceedingly grieve the Spirit, when we pay our livelieſt affections as tribute to his great Enemy in us.
For the 2d Direction mentioned, viz. Compliance and Co-operation with the Spirit: You muſt not think that the Spirit will mortifie ſin when you are aſleep, or without your own endeavours, much leſs when you are actually indulging and giving ſcope to it: If ye through the Spirit do mortifie, &c. But ere I preſs this more particularly, let me exhort you to endeavour as much as in you lies, to keep your Souls in ſuch a frame as is fit for the holy Spirit to work upon, an humble, meek and ductile frame of ſpirit: the beſt frame will not enable to mortifie any ſin: but when the Lord finds the Soul in a good frame, he works ſuitably upon it, Pſalm 27.14: but when there's nothing to work upon, or when the heart is like clamp Tinder: either heavenly ſparks are withheld, or they die out.
And when the Spirit does his part, then be true to yours: when thou art conflicting with ſin, and the Spirit comes in and takes thy part againſt it, happy thou, if thou can improve it. But Oh, ſin not away ſuch bleſſed aſſiſtance; may be, thou ſinds not much of it at firſt, for he uſes to try us with a little, ere he truſt us with much: and as we refuſe or cloſe in with his firſt offers, ſo does he deny, or afford us further aſſiſtance; he gives a little to make way for more. Now, the prejudiced Soul diſcerning that ſuch a motion is levelled at its beloved luſt, which is its life; and foreſeeing the difficulty and pain of Mortification, does reject the motion, and refuſe this aſſiſtance; Even as ſome wretches (ſays one), mar their conceptions, to prevent the pain and inconveniencies of Child-bearing: But O, do not hold out theſe Meſſengers, nor murther theſe Births of the Spirit, that would aſſiſt thee in the killing and mortifying of thy ſin. Oh hide not, and plead not for thine Enemy, when the Spirit comes to avenge thee on it, for all the injuries it has done thee: go not forth againſt it in thy own ſtrength, nor yet refuſe to follow him when he gives the Alarm, or the Signal for Battel: haſtily buckle on thy Armour, and thou ſhalt prevail; but if any Temptation meet thee all alone, thou art weak as water: or hadſt thou been as ſtrong as Sampſon, if thy locks be ſhaven, and the Spirit be gone, thou wilt be as other men, any Cords will now bind thee: Satan will put out thy eyes, and make thee grind in his Mill.
But more particularly, I told you, The Spirits firſt work in reference to the mortification of any Sin, was a particular conviction of it; therefore thy firſt care muſt be to welcom and entertain Convictions of Sin. Take heed of holding out, or ſmuthering divine Light: none ſo hardned in ſin, as ſuch who have oppoſed moſt the Spirit's Light; there is more hope of a man that hath only Natural light, than of him that hath oppoſed much Divine light; and in ſuch oft-times God puts out Natural light; when Men refuſe the greater light, the Lord blows out the leſſer: If they will not ſee with the Sun, he often blows out their Candle; the Goſpel Maranatha extinguiſhes it. Hence ſome that have been once enlightned, turn prodigiouſly prophane; and Sin is never ſo ſecure nor ſtrong, than where it has repelled and out-ſtriven moſt Convictions: And alas, Is not the godly mans faint aſſent to, and compliance with the Spirit's light, when convincing of ſin in them, the reaſon of many a diſconſolate hour? for when Satan comes to queſtion our ſtate, and the truth of our Grace, we run to a tryal with it, and often can find nothing to repel Satans allegations with; we can ſee nothing but ſins ſet in order before us: theſe ſtare us in the face, eſpecially our injurious dealing with the holy Spirit of God. And is it any wonder, that when we comply not with the Spirit's light diſcovering ſin in us, that he deny light, to let us ſee Grace in us? and without his light, we cannot make a clear and comfortable judgment of our ſtate. If we comply not with his Convincing and reproving Light, we ſhall not have his comforting Light; and it's upon this account that many poor Souls under trouble and exerciſe, are not able to diſcern any gracious fruits of the Spirit in themſelves, but their eyes are held poring upon the fruits of the fleſh, upon thoſe ſins eſpecially whereby they have grieved the Spirit; when the Spirit ſays to the Soul, as Reuben did to his Brethren in their ſtrait, Spake I not unto you, &c? You are now in trouble and under terrors; But did not I tell you? did not I admoniſh you? the Spirit helps our ſpirits to repeat the good motions and the charming-Arguments that we repelled: and be ſure Satan will not fail to act his part at ſuch a time.
Oh ſay not to the Clouds, Drop not; and to the Winds, Blow not; and to the Seers, See not; and to the Prophets, Prophecy not; and to the Spirit, Convince not, Reprove not. For the Spirit not only admoniſhes men of ſin, but argues with them: as the word imports, John 16.8. But ſome other liſten not, or elſe endeavour to anſwer the Spirit's arguments, or to oppoſe carnal Reaſons to them.
But if thou would through the Spirit mortifie any ſin, caſt open thy doors and windows to the Spirit's Light; the Spirit often darts in Beams of Tormenting light, whether men will or not: but he does not mortifie ſin, whether men will or not. Oh be thankful for heavenly Light; put thy finger now upon thy ſin, and hold it there: may be, thou haſt formerly known ſuch a thing to be a ſin, but now thou haſt an opportunity to know the exceeding ſinfulneſs of it. And truly, the Spirit's light does leave that impreſſion of the ſinfulneſs of ſin (as the firſt effect of it), which if loſt once, is not eaſily recovered again: And if this impreſſion upon the Mind be loſt or leſſened, it will be ſo with any effect left, or impreſſion the Spirit made upon the heart or affections, or any further endeavours to mortifie ſin.
2. Comply with the Spirit of God, when he begins to affect the heart with godly ſorrow for ſin, Zach. 12.10. The firſt kindly effect of a thorow Conviction, and of a right ſight of the ſinfulneſs of ſin, is ſorrow; the Conviction of the Righteouſneſs of God, and of the guilt of Sin, breeds fear; the Convictions of the holineſs of God, and of the uglineſs of ſin, breeds a holy ſhame; the Convictions of the graciouſneſs of God in Chriſt, and of the injuriouſneſs of ſin to the grace of God in Chriſt, breeds godly ſorrow, according to that paſſage, Zach. 12.10, 11: where this ſorrow is mentioned as the firſt eminent and ſenſible fruit of the pouring out of the Spirit. Oh, beware you loſe not that firſt Impreſſion that a thorough ſight of ſin makes: all thy ſmiting and hammering upon thy heart will not recover it. And according to your meaſure of this, ſo may you judg what meaſure of the Spirit you have: you who are whole and unbroken, you have none of the Spirit; and it's a ſign the body of death is whole and found: I do not mean you, who may be cannot mourn; deep ſorrow ſometimes cauſes deep thoughts of heart, when leſs ſorrow will have more tears; therefore look you miſs not this proper and kindly effect of right Convictions: let not the Spirit's work ſtop here. Some leap over this ſtep, they are moved by ſome Convincing work of the Spirit's to forſake and relinquiſh ſin; but ſin cannot be mortified, till the heart be imbittered againſt it: the Spirit affects the heart with a fenſe of ſins acceſſion to Chriſts death, and puts the Soul to ſeek a Revenge, and nothing but the death of ſin will ſatisfie it. Oh, cheriſh godly ſorrow, if you would morifie ſin; think it not a legal frame, when the Spirit moves thee to go alone, and makes Company and buſineſs burthenſom to thee, and begins to melt thy heart: take hold of the opportunity, thou knows not the meaning of the Spirit; when there is ſome ſorrow ſeeking a vent, fall thou to pump it out: yet think not that tears will drown ſin, they ſometimes feed it, and make it more fruitful: but where they flow from a broken heart, they tend to the death of Sin.