The Method of Grace, Sermon 27
The Twenty seventh SERMON.Sermon 27.
GAL. 5. 24.Text.
And they that are Christs have crucified the flesh, Of the nature, principle and necessity of Mortification.with the affections and lusts.
TWo great Tryals of our interest in Christ are finished, we now proceed to a third, namely the mortification of sin: they that are Christs have crucified the flesh. The scope of the Apostle in this context is to heal the unchristian breaches among the Galatians prevailing by the instigation of Satan, to the breach of brotherly love: to cure this he urges four weighty arguments.
First, From the great Commandment, to love one another, upon which the whole Law (i. e.) all the duties of the second Table do depend, vers. 14.
Secondly, He powerfully disswades them from the consideration of the sad events of their bitter contests, calumnies and detractions, viz. mutual ruine and destruction, vers. 15.
Thirdly, He disswades them from the consideration of the contrariety of these practices unto the Spirit of God, by whom they all profess themselves to be governed, from vers. 17, to the 23.
Fourthly, He powerfully disswades them from these animosities from the inconsistency of these or any other lusts of the flesh with an interest in Christ: they that be Christs have crucified the flesh, &c. q. d. you all profess your selves to be members of Christ, to be followers of him; but how incongruous are these practices to such a profession? Is this the fruit of the Dove-like-spirit of Christ? Are these the fruits of your faith, and professed mortification? Shall the sheep of Christ …narl and fight like rabid and furious beasts of prey? Tantaene animis coelestibus ira? O how repugnant are these practices —non secus ac Cum duo conversis inimica in praelia tauri, Frontibus ….with the study of mortification which is the great study and endeavour of all that be in Christ! They that are Christs have crucified the flesh, with the affections and lusts. So much for the order of the words; the words themselves are a proposition wherein we have to consider both
The
1. Subject.
2. Predicate.
First, The Subject of the proposition, they that are Christs, 1.viz. true Christians, real members of Christ: such as truly Vere Christiani qui ad Christum pertinent, qui se ei ded… regend…s. Pol. Synopsis.belong to Christ, such as have given themselves up to be governed by him, and are indeed acted by his Spirit: such, all such persons (for the indefinite is equipollent to a universal) all such, and none but such.
Secondly, The predicate, the… …ve crucified the flesh, with the affections and lusts: by flesh … are here to understand carnal 2.concupiscence, the workings and motions of corrupt nature: and by the affections we are to understand not the natural but the inordinate affections: for Christ doth not abolish and destroy, but correct and regulate the affections of those that are in him: and by crucifying the flesh we are not to understand the total extinction, or perfect subduing of corrupt nature, but only the deposing of corruption from its regency and dominion in the soul: its dominion is taken away, though its life be prolonged for a season: but yet as death surely, though slowly follows crucifixion (the life of crucified persons gradually departing from them with their blood) so it is, just so in the mortification of sin, and therefore what the Apostle in this place calls crucifying, he calls in Rom. 8. 13. mortifying; if ye through the Spirit do mortifie, foreign, if ye put to death the deeds of the body: but he chooses in this place to call it crucifying, to shew not only the conformity there is betwixt the death of Christ and the death of sin in respect of shame, pain and lingring slowness; but to denote also the principle, means and instrument of mortification, viz. the death or cross of Jesus Christ, in the vertue whereof believers do mortifie the corruptions of their flesh: the great arguments and perswasives to mortification being drawn from the sufferings of Christ for sin. In a word, he doth not say they that believe Christ was crucified for sin, are Christs: but they, and they only are his, who feel as well as profess the power and efficacie of the sufferings of Christ in the mortification, and subduing of their lusts and sinful affections. And so much briefly of the parts and sense of the words.
The Observation followeth.
DOCT.
That a saving interest in Christ may be regularly and strongly inferred and concluded from the mortification of the flesh, with Doct.its affections and lusts.
This point is fully confirmed by those words of the Apostle, Rom. 6. 5, 6, 7, 8. … if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed; that henceforth we should not serve sin; for he that is dead is freed from sin: now if we be dead with Christ, we believe that we shall also live with him.
Mark the force of the Apostles reasoning: if we have been planted into the likeness of his death, viz. by the mortification of sin, which resembles or hath a likeness to the kind and manner of Christs death (as was noted above) then we shall be also in the likeness of his resurrection; and why so, but because this mortification of sin is an undoubted evidence of the union of such a soul with Christ, which is the very ground-work and principle of that blessed and glorious resurrection: and therefore he saith, vers. 11. Reckon ye also your selves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord, q. d. reason thus with your selves, these mortifying influences of the death of Christ are unquestionable presages of your future blessedness: God never taking this course with any but those who are in Christ, and are designed to be glorified with him: the death of your sin is as evidential as any thing in the world can be, of your spiritual life for the present, and of your eternal life with God hereafter. Mortification is the fruit and evidence of your union, and that union is the firm ground-work, and certain pledge of your glorification, and so you ought to reckon or reason the case with your selves as the word: foreign there signifies. Now for the stating and explicating of this point, I shall in the doctrinal part labour to open and confirm these five things.
1. What the mortification or crucifixion of sin imports.
2. Why this work of the Spirit is expressed by crucifying.
3. Why all that are in Christ must be so crucified, or mortified unto sin.
4. What is the true evangelical principle of mortification.
5. How the mortification of sin evinces our interest in Christ.
And then apply the whole.
First, What the mortification or crucifixion of sin imports.1.
And for clearness sake, I shall speak to it both negatively and positively; shewing you what is not intended; and what is principally aimed at by the Spirit of God in this expression.
First, The crucifying of the flesh doth not imply the total abolition of sin in Believers, or the destruction of its very Neg. 1. Mortificari carnem non est eam ita perimi ut aut prorsus non sit, aut nulla prava in homine desideria commoveat, quod in corpore mortis bujus non contingit, &c. Estius in loc.being and existence in them for the present: sanctified souls so put off their corruptions with their bodies at death: this will be the effect of our future glorification, not of our present sanctification: it doth exist in the most mortified Believer in the world, Rom. 7. 17. it still acteth and lusteth in the regenerate soul, Gal. 5. 17. yea notwithstanding its crucifixion in Believers, it still may in respect of single acts surprize and captivate them, Psal. 65. 3. Rom. 7. 23. This therefore is not the intention of the spirit of God in this expression.
Secondly, Nor doth the crucifixion of sin consist in the suppression of the external acts of sin only, for sin may reign over the souls of men whilst it doth not break forth into their lives in gross and open actions, 2 Pet. 2. 20. Mat. 12. 43. Morality in the Heathens (as Tertullian well observes) did abscondere, sed non abscindere vitia, hide them, when it could not kill them: many a man shews a white and fair hand, who yet hath a very foul and black heart.
Thirdly, The crucifixion of the flesh doth not consist in the cessation of the external acts of sin: for in that respect the lusts of men may dye of their own accord, even a kind of natural death. The members of the body are the weapons of unrighteousness as the Apostle calls them: age or sickness may so blunt or break those weapons that the soul cannot use them to such sinful purposes and services as it was wont to do in the vigorous and healthful season of life: not that there is less sin in the heart, but because there is less strength and activity in the body. Just as it is with an old Soldier, who hath as much skill, policy and delight as ever in military actions; but age and hard services have so infeebled him, that he can no longer follow the camp.
Fourthly, The crucifixion of sin doth not consist in the fevere castigations of the body and penancing it by stripes, fasting and tiresome pilgrimages. This may pass for mortification among Papists, but never was any lust of the flesh destroyed by this rigour. Christians indeed are bound not to indulge and pamper the body which is the instrument of sin, nor yet must we think that the spiritual corruptions of the soul …eel those stripes which are inflicted upon the body: see Col. 2. 23. 'tis not the vanity of superstition, but the power of true religion which crucifies and destroys corruption: 'tis faith in Christs blood, not the spilling of our own blood, which gives sin the mortal wound.
Secondly, But if you enquire what then is implied in the Posit. 2.mortification or crucifixion of sin, and wherein it doth consist? I answer,
First, It necessarily implies the souls implantation into Christ and union with him; without which it is impossible Errant in ipsa natura mortificationis Christianae, nam corporis afflictionem & injuriam reputant pro vera mortificatione, cum illa non ad carnem praecipue aut inferiorem animae partem, sed ad mentem & voluntatem, maximè pertineat. Davenant in Coloss. 256.that any one corruption should be mortified, they that are [Christs] have crucified the flesh: the attempts and endeavors of all others are vain and ineffectual: when we were in the flesh (saith the Apostle) the motions of sin which were by the Law did work in our members to bring forth fruit unto death, Rom. 5. 7. sin was then in its full dominion, no abstinence, rigour, or outward severity; no purposes; promises or solemn vows could mortifie or destroy it: there must be an implantation into Christ, before there can be any effectual crucifixion of sin: what Believer almost hath not in the days of his first convictions tryed all external methods and means of mortifying sin, and found it in experience to be to as little purpose as the binding of Sampson with green Withs or Cords? But when he hath once come to act faith upon the death of Christ, then the design of mortification hath prospered and succeeded to good purpose.
Secondly, Mortification of sin implies the agency of the spirit of God in that work, without whose assistances and aids all our endeavours must needs be fruitless: of this work we may say as it was said in another case, Zech. 4. 6. not▪ by might, no… by power; but by my spirit saith the Lord. When the Apostle therefore would shew by what hand this work of mortification is performed, he thus expresseth it, Rom. 8. 13. if ye through the spirit do mortifie the deeds of the body; ye shall live: the duty is ours, but the power whereby we perform it, is Gods: the spirit is the only successful Combatant against the lusts that war in our members, Gal. 5. 17. 'tis true, this excludes not, but implies our endeavours; for it is we through the spirit that mortifie the deeds of the body; but yet all our endeavours without the Spirits aid and influence avail nothing.
Thirdly, The crucifixion of sin necessarily implies the subversion of its dominion in the soul: a mortified sin cannot be a reigning sin, Rom. 6. 12, 13, 14. Two things constitute the dominion of sin, viz. the fulness of its power, and the souls subjection t… it. As to the fulness of its power, that rises from the suitableness it hath, and pleasure it gives to the corrupt heart of man: it seems to be as necessary as the right hand, as useful and pleasant as the right eye, Mat. 5. 29. but the mortified heart is dead to all pleasures and profits of sin: it hath no delight or pleasure in it: it becomes its burthen and daily complaint. Mortification presupposes the illumination of the mind and conviction of the conscience; by reason whereof sin cannot deceive and blind the mind, or bewitch and ensnare the will and affections as it was wont to do, and consequently its dominion over the soul is destroyed and lost.
Fourthly, The crucifying of the flesh implies a gradual weakning of the power of sin in the soul. The death of the Cross was a slow and lingering death, and the crucified person grew weaker and weaker every hour; so it is in the mortification of sin: the soul is still cleansing it self from all filthiness of the flesh and spirit, and perfecting holiness in the fear of God, 2 Cor. 7. 1. And as the body of sin is weakned more and more; so the inward man, or the new creature is renewed day by day, 2 Cor. 4. 16. for sanctification is a progressive work of the spirit: and as holiness increases, and roots it self deeper and deeper in the soul; so the power and interest of sin proportionably abates, and sinks lower and lower, until at length it be swallowed up in victory.
Fifthly, The crucifying of the flesh notes to us the Believers designed application of all spiritual means and sanctified instruments for the destruction of it: there is nothing in this world which a gracious heart more vehemently desires and longs for, than the death of sin, and perfect deliverance from it, Rom. 7. 2…. the sincerity of which desires doth accordingly manifest it self in the daily application of all Gods remedies, such are daily watching against the occasions of sin, Job 31. 1. I have made a Covenant with mine eyes; more than ordinary vigilancy over their special or proper sin, Psal. 18. 23. I kept my self from mine iniquity: earnest cries to Heaven for preventing grace, Psal. 19. 13. keep back thy Servant also from presumptuous sins, let them not have dominion over me: deep humbling of soul for sins past, which is an excellent preventive unto future sins, 2 Cor. 2. 11. in that he sorrowed after a Godly sort, what carefulness it wrought? care to give no furtherance, or advantage to the design of sin, by making provision for the flesh, to fulfill the Lusts thereof, as others do, Rom. 13. 13, 14. willingness to bear the due reproofs of sin, Psal. 141. 5. Let the righteous smite me, it shall be a kindness: these and such like means of mortification, regenerate souls are daily using; and applying in order to the death of sin. And so much of the first particular what the mortification of sin, or Crucifying of the flesh implies.
Secondly, In the next place, we shall examine the reasons 2.why this work of the spirit is expressed under that Trope or figurative expression of Crucifying the flesh. Now the ground and reason of the use of this expression, is the resemblance which the mortification of sin bears unto the death of the cross: and this appears in five particulars.
First, The death of the cross was a painful death, and the mortification of sin is very painful work, Matth. 25. 29. 'tis the cutting off our right hands, and plucking out our right eyes: it will cost many thousand tears, and groans, prayers and strong cries to heaven before one sin will be mortified. Upon the account of the difficulty of this work, and mainly upon this account, the Scripture saith, narrow is the way, and strait is the gate that leadeth unto life, and few there be that find it, Matth. 7. 14. and that the righteous themselves are scarcely saved.
Secondly, The death of the cross was universally painful, every member, every sense, every sinew, every nerve was the seat, and subject of tormenting pain. So is it in the mortification of sin: 'tis not this or that particular member, or act; but the whole body of sin that is to be destroyed, Rom. 6. 6. and accordingly the conflict is in every faculty of the soul; for the Spirit of God by whose hand sin is mortified, doth not combat with this or that particular Lust only, but with sin as sin: and for that reason with every sin, in every faculty of the soul. So that there are conflicts, and anguish in every part.
Thirdly, The death of the cross was a slow and lingering death: denying unto them that suffered it the favour of a quick dispatch. Just so it is in the death of sin, though the Spirit of God be mortifying it day by day; yet this is a truth Mortificatio peccati non fit uno momento, sed opus est lucta assiduâ: p…ccatum languescit ab initio mortificationis nostrae, in progressu tabescit; ad extremum (i. e.) in ipsa morte nostra, abolebitur. Origen in Epist. ad Rom.sealed by the sad experience of all believers in the world, that sin is long a dying: and if we ask a reason of this dispensation of God, among others, this seems to be one; corruptions in believers like the Canaanites in the Land of Israel are left to prove, and to exercise the people of God, to keep us watching and praying, mourning and believing; yea, wondering and admiring at the riches of pardoning, and preserving mercy all our dayes.
Fourthly, The death of the Cross was a very opprobrious and shameful death: they that dyed upon the cross were loaded with ignominy: the crimes for which they dyed were exposed to the publick view: after this manner dyeth sin, a very shameful and ignominious death. Every true believer draws up a charge against it in every prayer, aggravates and condemns it in every confession, bewailes the evil of it with multitudes of tears and groans, making sin as vile and odious as they can find words to express it, though not so vile as it is in its own nature. O my God (saith Ezra) I am ashamed, and even blush to look up unto thee, Ezra 9. 6. So Daniel in his confession: Dan. 9. 7. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day. Nor can it grieve any believer in the world to accuse, condemn, and shame himself for sin, whilest he remembers and considers that all that shame and confusion of face which he takes to himself, goes to the vindication, glory, and honour of his God: as David was content to be more vile still for God, so it pleaseth the heart of a Christian to magnifie and advance the name and glory of God by exposing his own shame, in humble and broken hearted confessions of sin.
Fifthly, In a word, the death of the Cross was not a natural, but a violent death: such also is the death of sin: sin dyes not of its own accord, as nature dyeth in old men, in whom the Balsamum radicale or radical moisture is consumed: for if the Spirit of God did not kill it, it would live to eternity in the souls of men: 'tis not the everlasting burnings, and all the wrath of God which lies upon the damned for ever, that can destroy sin. Sin like a Salamander can live to eternity in the fire of Gods wrath: so that either it must dye a violent death by the hand of the Spirit, or never dyeth at all. And thus you see, why the mortification of sin is Tropically expressed by the crucifying of the flesh.
3. Thirdly, Why all that are in Christ must be so crucified, or mortified unto sin: and the necessity of this will appear divers ways.
First, From the inconsistency and contrariety that there is betwixt Christ and unmortified lust, Gal. 5. 17. these are contrary the one to the other. There is a threefold inconsistency betwixt Christ and such corruptions: they are not only contrary to the holiness of Christ, 1 John 3. 6. Whosoever abideth in him sinneth not; whosoever sinneth hath not seen him, neither known him, (i. e.) whosoever is thus ingulphed and plunged into the lust of the flesh, can have no communion with the pure and holy Christ: but there is also an inconsistency betwixt such sin and the honour of Christ, 2 Tim. 2. 19. Let every one that nameth the name of Christ, depart from iniquity: as Alexander said to a Soldier of his name, recordare nominis Alexandri, remember thy name is Alexander, and do nothing unworthy of that name. And unmortified lusts are also contrary to the Dominion and government of Christ, Luke 9. 23. If any man will come after me, let him deny himself, and take up his Cross daily and follow me: these are the self-denying terms upon which all men are admitted into Christs service: and without mortification and self-denial he allows no man to call him Lord and Master.
Secondly, The necessity of mortification appears from the necessity of conformity betwixt Christ the head, and all the members of his mystical body: for how incongruous and uncomely would it be to see a holy heavenly Christ, leading a company of unclean, carnal and sensual members? Mat. 11. 29. Take my yoak upon you, and learn of me, for I am meek and lowly, q. d. it would be monstrous to the world to behold a company of Lions and Wolves following a meek and harmless Lamb: men of raging and unmortified lusts, professing and owning me for their head of government: and again, 1 John 2. 6. He that saith he abideth in him, ought himself also so to walk, even as he walked, q. d. either imitate Christ in your practice, or never make pretensions to Christ in your profession: this was what the Apostle complained of, Phil. 3. 18. for many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ: men cannot study to put a greater dishonour and reproach upon Christ, than by making his name and profession, a cloak and cover to their filthy lusts.
Thirdly, The necessity of crucifying the flesh appears from the method of Salvation as it is stated in the Gospel. God every where requires the practice of mortification under pain of damnation, Mat. 18. 8. Wherefore if thy hand, or thy foot offend thee, cut them off, and cast them from thee; it is better for thee to enter into life halt or maimed; rather than having two hands, or two feet, to be cast into everlasting fire: the Gospel legitimates no hopes of salvation, but such as are accompanied with serious endeavours of mortification, 1 John 3. 3. Every man that hath this hope in him purifieth himself, even as he is pure: 'twas one special end of Christs coming into the world, to save his people from their sins, Mat. 1. 21. nor will he be a Saviour unto any who remain under the dominion of their own lusts.
Fourthly, The whole stream and current of the Gospel put us under the necessity of mortification. Gospel precepts have respect unto this, Col. 3. 5. mortifie your members therefore which are upon the earth, 1 Pet. 1. 15. be ye holy for I am holy. Gospel presidents have respect unto this, Heb. 12. 1. wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, &c. Gospel threatnings are written for this end, and do all press mortification in a thundring dialect, Rom. 8. 13. If ye live after the flesh ye shall dye, Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men: the promises of the Gospel are written designedly to promote it, 2 Cor. 7. 1. Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God: but in vain are all these precepts, presidents, threatnings and promises written in the Scripture, except mortification be the daily study and practice of professors.
Fifthly, Mortification is the very scope and aim of our regeneration and the infusion of the principles of grace: if we live in the Spirit, let us walk in the Spirit, Gal. 5. 25. in vain were the habits of grace planted, if the fruits of holiness and mortification be not produced: yea, mortification is not only the design and aim, but it is a special part even the one half of our sanctification.
Sixthly, If mortification be not the daily practice and endeavour of Believers, then the way to Heaven no way answers to Christs description of it in the Gospel: he tells us, Mat. 7. 13, 14. Wide is the gate, and broad is the way that leadeth to destruction; and many there be that go in thereat, because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it: well then, either Christ must be mistaken in the account he gave of the way to glory, or else all unmortified persons are out of the way: for what makes the way of salvation narrow, but the difficulties and severities of mortification?
Seventhly, In a word, he that denies the necessity of mortification, confounds all discriminating marks betwixt Saints and Sinners; pulls down the Pale of distinction, and lets the world into the Church, and the Church into the World: 'tis a great design of the Gospel to preserve the boundaries betwixt the one and the other, Rom. 2. 7, 8. Rom. 8. 1, 4, 5, 6, 13. but if men may be Christians without mortification, we may as well go into the Taverns, Ale-houses, or Brothel-houses, among the roaring or sottish crew of sinners, and say, here be those that are redeemed by the blood of Christ; here be his Disciples and Followers; as go to seek them in the purest Churches, or most strictly religious families: by all which the necessity of mortification unto all that are in Christ, is abundantly evidenced.
Fourthly, In the next place we are to enquire into the true principle of mortification: 'tis true there are many ways attempted 4.by men for the mortification of sin, and many rules laid down to guide men in that great work: some of which are very tristing and impertinent things; such are those prescribed by popish votaries: but I shall lay down this as a sure conclusion, that the sanctifying spirit is the only effectual principle of mortification: and without him no resolutions, vows, abstinencies, castigations of the body, or any other external endeavours can ever avail to the mortification of one sin: the moral Heathens have prescribed may pretty rules and helps for the suppression of vice. Aristides, Seneca and Cato were renowned among them upon this account: but yet as Lactantius well observes, moral Philosophie did rather abscondere vitia, quam abscindere, hide it, rather than kill it: formal Christians have also gone far in the reformation of their lives, but could never attain true mortification: formality pares off the excrescences of vice, but never kills the root of it: it usually recovers it self again, and their souls like a body not well purged, relapse into a worse condition than before, Mat. 12. 43, 44. 2 Pet. 2. 20.
This work of mortification is peculiar to the spirit of God, Rom. 8. 13. Gal. 5. 17. and the spirit becomes a principle of mortification in Believers two ways, namely
1. By the implantation of contrary habits.
2. By assisting those implanted habits in all the times of need.
First, The spirit of God implants habits of a contrary nature, which are destructive to sin, and are purgative of corruption, 1.1 John 5. 4. Acts 15. 9. Grace is to corruption what water is to fire; betwixt which there is both a formal and effective opposition: a contrariety both in nature and operation, Gal. 5. 17. There is a threefold remarkable advantage given us by grace for the destruction and mortification of sin. For,
First, Grace gives the mind and heart of man a contrary bent and inclination; by reason whereof spiritual and heavenly things become connatural to the regenerate soul, Rom. 7. 22. For I delight in the Law of God, after the inner man: sanctification is in the soul as a living spring running with a kind of central force Heaven-ward, John 4. 14.
Secondly, Holy principles destroy the interest that sin once had in the love and delight of the soul: the sanctified soul cannot take pleasure in sin, or find delight in that which grieves God, as it was wont to do: but that which was the object of delight, hereby becomes the object of grief and hatred, Rom. 7. 15. What I hate, that I do.
Thirdly, From both these follow a third advantage for the mortification of sin, in as much as sin being contrary to the new nature, and the object of grief and hatred, cannot possibly be committed without reluctancy, and very sensible regret of mind: and actions done with regret, are neither done frequently nor easily. The case of a regenerate soul under the surprizals, and particular victories of temptation, foreign, cùm ita quis capitur, ut nequeat luctari, nec se capienti obsistere. Sclat.being like that of a captive in war, who marches not with delight, but by constraint among his enemies. So the Apostle expresseth himself, Rom. 7. 23. But I see another law in my members, warring against the Law of my mind; and bringing me into captivity unto the law of sin which is in my members: thus the spirit of God promotes the design of mortification by the implantation of contrary habits.
Secondly, By assisting those gracious habits in all the times 2.of need, which he doth many ways: sometimes notably awakening and rouzing grace out of the dull and sleepy habit, and drawing forth the activity and power of it into actual and successful resistances of temptations, as Gen. 39. 9. How can I do this great wickedness, and sin against God? Holy fear awakens first, and raises all the powers of grace in the soul to make a vigorous resistance of temptation: the spirit also strengthens weak grace in the soul, 2 Cor. 12. 9. My grace is sufficient for thee, for my strength is made perfect in weakness: and by reason of grace thus implanted, and thus assisted, he that is born of God keepeth himself, and the wicked one toucheth him not.
Fifthly, The last query to be satisfied is, how mortification of sin solidly evinceth the souls interest in Christ; and this it 5.doth divers ways, affording the mortified soul many sound evidences thereof. As,
Evidence 1.
Whatsoever evidences the indwelling of the holy spirit of God in us, must needs be evidential of a saving interest in Christ; as hath been fully proved before: but the mortification of sin doth plainly evidence the indwelling of the spirit of God; for as we proved but now, it can proceed from no other principle: there is as strong and inseparable a connection betwixt mortification and the spirit, as betwixt the effect, and its proper cause, and the self-same connection betwixt the inbeing of the spirit, and union with Christ. So that to reason from mortification to the inhabitation of the spirit, and from the inhabitation of the spirit to our union with Christ; is a strong scriptural way of reasoning.
Evidence 2.
That which proves a soul to be under the Covenant of Grace, evidently proves its interest in Christ: for Christ is the head of that Covenant, and none but sound Believers are under the blessings and promises of it; but mortification of sin is a sound evidence of the souls being under the Covenant of Grace, as is plain from those words of the Apostle, Rom. 6. 12, 13, 14. Let not sin therefore reign in your mortal body, that ye should obey it in the lust thereof; neither yield ye your members as instruments of unrighteousness unto sin; but yield your selves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God; sor sin shall not have dominion over you: for ye are not under the Law but under Grace: where the Apostle presseth Believers unto mortification by this incouragement, that it will be a good evidence unto them of a new Covenant interest: for all legal duties and endeavours can never mortifie sin: 'tis the spirit in the new Covenant which produces this: whoever therefore hath his corruptions mortified, hath his interest in the Covenant, and consequently in Christ, so far cleared unto him.
Evidence 3.
That which is the fruit and evidence of saving faith, must needs be a good evidence of our interest in Christ; but mortifi… … sin is the fruit and evidence of saving faith, Acts 15. 9. Purifying their hearts by faith, 1 John 5. 4. This is the victory whereby we overcome the world, even our faith: faith overcomes both the allurements of the world upon one hand, and the terrors of the world upon the other hand; by mortifying the heart, and affections to all earthly things: a mortified heart is not easily taken with the ensnaring pleasures of the world, or much moved with the disgraces, losses and sufferings it meets with from the world: and so the strength and force of its temptations is broken, and the mortified soul becomes victorious over it, and all this by the instrumentality of faith.
Evidence 4.
In a word, there is an intimate and indissoluble connection betwixt the mortification of sin and the life of grace, Rom. 6. 11. Reckon your selves to be dead indeed unto sin, but alive unto God through Jesus Christ: and the life of Christ must needs involve a saving interest in Christ: by all which is fully proved what was asserted in the observation from this Text. The Application follows in the next Sermon.