Death and Life, Sermons · Sermon 3
Sermon 3.
I ſhall now fall upon the ſecond part of the Text, [But if ye through the ſhirit, do mortifie the deeds of the body, ye ſhall live.]
IN theſe words we have a Character and evident ſign of thoſe who ſhall live, with a promiſe of life to them; or this ſentence hath three things contained in it.
1. A neceſſary, conſtant duty that is incumbent and lyes upon us all, that is to mortifie the deeds of the body. 2. The great means preſcribed for our doing this, and that's through the ſpirit. 3. The great advantage that cometh by ſo doing, and that's life, ye ſhall live. I intend to ſpeak to theſe three things, in three Doctrines diſtinctly, the firſt whereof, (the Doctrine now to be diſcuſſed) is this.
Doct. 1. That it is a neceſſary and conſtant duty incumbent, or lying upon us all to mortifie (that is, to kill, ſlay and deſtroy) the deeds of the body.
In the management of this truth, I am to ſhew, Firſt, What's meant by the body, and why it is ſo called. Secondly, what's meant by the deeds of the body, and why they are ſo named. Thirdly, what is it to mortifie the deeds thereof, and how is that to be done. Fourthly, why is this a neceſſary duty. Fifthly, why is it, a conſtant duty.
Q. 1. What's meant by the body, and why is it ſo called?
A. Body here ſignifyeth (the ſame thing, with fleſh in the foregoing part of the Text) corrupt nature, or the corruption of nature, natural corruption, that ſin we all brought into the world with us, in us, which is called, the body of the ſins of the fleſh, Col. 2.11. in whom alſo ye are circumciſed, with the circumciſion, made without hands, in puting off the body of the ſins of the fleſh, and this is that which is tearmed the body of Sin, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, where by our old man, and the body of ſin, the ſame thing is underſtood, our old man (corrupt nature) is the body of ſin, it's altogether made up of ſin, it's nothing elſe but ſin; this alſo is that the Apoſtle calleth the body of this death, Rom. 7.24 O wretched man that I am, who ſhall deliver me from the body of this death, or (as it may be read) from this body of death.
But why is the corruption of nature called the body? A. For the ſame reaſons, before given, why it's called the fleſh: and beſides thoſe, corrupt nature may be called the body, for theſe reaſons following.
1. The body hath many parts, and members, which being united make one body together, and each of thoſe members differ the one from the other in their proper nature and uſe, Rom. 12.4. We have many members in one body, and all members have not the ſame office, ſo is the myſtical body of Chriſt, his Church; and thus is it with the body of ſin, it hath divers parts and members, and therefore may be called in that place to the Coloſſians even now cited, the body of the Sins of the fleſh; There is pride, hatred, hypocriſie, covetouſneſs, unbelief with many more, all which are as members of the body of ſin, there is a kind of union between them, they all together make one corrupt nature; and each of them differeth in the proper nature thereof, and in its working, or acting; as the hand is one thing and acts in one manner, the foot another thing and acts in another manner, the eye differeth from the ear, and the ear from the eye; ſo is it with the ſeveral parts of corrupt nature.
And it may be obſerved, as ſome parts of the body are inward, not ordinarily ſeen, or eaſie to be ſeen, others are outward, without, and manifeſt to all, ſo ſome luſts are more ſecret, and not ſo commonly, or eaſily perceived, as others are, which daily ſhew themſelves; as alſo the being and ſubſiſtence or life of the body lyeth chiefly in thoſe parts that are within (as the Heart, Liver, Lungs which are more neceſſary to the body it's ſubſiſting, than the outward parts, as hands, legs) ſo the body of ſin hath its being principally in thoſe ſins that are more ſecret, leſs obvious, ſuch as hypocrifie, unbelief, formality, covetouſneſs, vanity of mind, theſe are as the Heart, Liver, and Lungs of the body of ſin, it would no longer ſubſiſt were there nothing of ſuch ſins within us, whereas the body of ſin may and oft doth continue, and that ſtrong, and luſty without ſome outward more manifeſt ſins, ſuch as Drunkenneſs, Adultery, Swearing, and ſuch like.
Moreover a man hath all the members of his body from the womb, though he doth not uſe ſome of them ſo ſoon as others, the Child uſeth not its tongue, and legs ſo ſoon as its eyes and ears, though it be born with them all; ſo we bring all luſts into the world with us, though ſome ſhew themſelves and are exerted much ſooner than others, as pride, anger, lying; ſome Luſts in ſome men lye unacted long, and at laſt apppear, as ſome ſeed is much longer e're it come up than other, though ſown at the fame time, hence it's ſometimes ſaid, I wonder that ſuch a man ſhould ſo fall, do ſuch an evil, I thought it had not been in him;
And I may add as the Apoſtle ſaith, ſome members of the body are more, others leſs comely, and theſe we cover; ſo ſome members of the body of ſin, have a kind of comlineſs in the eye of men, others appear ſhameful to all, theſe men eſpecially hide, and cloak.
Secondly, as the body of every man is alike in the main, the body of one man hath the ſame parts that the body of another man hath, and there is a likeneſs between the ſeveral parts of the body of one and of another, yet ſo that there is ſome difference alſo, whereby one is known from another; The body of one is bigger, taller, ſtronger, fairer, than the body of another; ſome are of one Conſtitution and Complexion, ſome of another; thus is corrupt nature the body of ſin; in the main all bring into the world with them, the very ſame corruptions, luſts; therefore ſaith Solomon, as face anſwereth to face in water, ſo doth the heart of man to man, look what luſts and corruptions there are in one man's nature, there are ſuch in another's;
Yet with ſome difference, the body of ſin in ſome is naturally (as I may ſay) bigger, ſtronger, fairer than it is in others, corruption vents it ſelf, and works (in one) differently from what it doth in another, in ſome it acts more covertly, cloſely, in others more obviouſly, openly, in ſome more ſmoothly and pleaſingly, in others more roughly, offenſively, and to diſpleaſing;
So that one man may as well think himſelf not to have ſuch a body as another man hath in the main, becauſe he is leſs, and more fair, as he may think himſelf not to have ſuch a corrupt nature, becauſe it doth not ſhew it ſelf ſo groſſly, evidently, or juſt in that way or manner, as in another.
As one man excells in one member, and another man excelleth in another member of his body, one hath better eyes, another better ears, another better legs, but ſtill they have the ſame kind of parts;
So one man is more notable or notorious in one luſt, another in another luſt, one is famous (or rather infamous) for his pride, another for his diſſembling, a third for his covetouſneſs, but all have the ſame luſts by nature. You may ſay, ſome men never commit ſome ſins, ſome are never drunk, never commit fornication, therefore corrupt nature ſeems to have more members in one than in another, A. A man may have hands, and legs, or ears though he never uſe them, becauſe of ſome weakneſs or impediment, ſo ſome may not put forth this or that luſt, and yet have it in them, for it may be impeded or hindred through their bodily conſtitution, education or ſome other cauſe, ſo that they don't exerciſe, exert or ſhew it as others do. And though all men are not outwardly guilty of all kinds of ſin, yet there is hardly one ſin, but they are ſometime or other, leſs or more guilty of it inwardly (before Conſcience, though not before men) or before God, though Conſcience ſee it not at preſent, (for as the Apoſtle, John ſaith, God is greater than Conſcience, and ſeeth all things, whereby he inſinuates, that Conſcience ſees not all) There is a committing Adultery with the heart, as well as with the body, as you know Chriſt ſaith, he that looks luſtfully, he hath committed Adultery already in his heart, there is alſo ſpiritual Adultery, ſpiritual Whoredom, ſpiritual Drunkenneſs, ſpiritual Idolatry, of which all are too guilty one way or other before God (happy he, who is duely ſenſible thereof.) Yet perhaps as ſome have monſtrous bodies, ſuch as are not uſual, they have ſome parts extraordinary, ſome have ſix Toes, ſix fingers, inſtead of five, ſo the body of ſin may be in ſome as a monſter, in reſpect of ſomething extraordinary that is to be found in it, or becauſe of ſomething unuſual it moveth, and cauſeth (thoſe in whom it is) to do.
Thirdly, Corruption of nature acts in and through the whole body of man, in all the members and parts thereof, Rom. 6.19. I ſpeak after the manner of men, becauſe of the infirmity of your fleſh, for as ye have yielded your members (not this or that member, but your members) ſervants to uncleanneſs, and to iniquity, unto iniquity, &c. Corruption iſſueth forth through the eyes, hence we read of the luſt of the eyes, and Job made a covenant with his eyes; through the ears, hence the Scripture ſpeaks of itching ears, deaf, heavy ears, ſtop'd with ſin; through or by the feet, hence we have mention made of feet ſwift to evil, and of the foot of pride; through or by the tongue, therefore ſaith the Apoſtle James, the tongue is a world of evil, ſet on fire of hell, and the Scripture telleth us of a lying tongue, a falſe tongue, and a tongue that hath as the gall of Aſps under it, ſo as to all other parts of the body, ſin within ſets all on work, and that not only the outward, but the inward parts alſo, it ſtirs a mans blood, moveth his heart, it opens and ſhuts, it empties and fills the heart, &c.
Fourthly, Corruption of nature chiefly acts in every one according to the temperament, or conſtitution of his body, if a man be of a ſanguine complexion, his corruption works ſutably to that, as is obſerv'd in David who was of a ruddy countenance, or if a man be of a cholerick, melancholy, or phlegmatick temper, accordingly natural ſin doth diſcover it ſelf, and it's fruits are anſwerable;
Fifthly, As the body and ſoul of man are ſeparable, ſo corruption and man's ſoul, though it be natural, yet it may be ſeparated from the ſoul, and the ſoul may be quite rid of its ſin, as of its body, corrupt nature may be killed as the body, and ſo the ſoul releaſed from it, though not ſo eaſily; an eaſie matter is it, to kill the body wherein the ſoul dwells, not ſo, to kill that ſin that naturally dwells in the ſoul; yet both are alike eaſie to God, it is as facile or eaſie to him to deſtroy our body which we have as ſinners, as it is for him to kill our body which we have as men, he can run it through and pierce the very heart of the body of ſin in us, by the ſword of his ſpirit much more eaſily, than Goliah, had he been near David, could have run him through with his Sword.
Sixthly, As the body doth nothing, acts not, moves not without the ſoul, and if the ſoul be once gone, it's dead without any motion, or ability to move; ſo corrupt nature acts not without our ſoul, it works by the underſtanding, by the will, by this and that affection; had not a man an Immortal ſoul, he would have no corruption, as beaſts have none; and let the heart be once taken off from ſin, then corruption dyeth, and when the heart ſhall be perfectly ſeparated from it, then corrupt nature will be quite dead, and we ſhall be perfectly freed from it.
Seventhly, As the body is ſtill breeding filth, flegm, choler, and divers excrements, hair, nails and that which is not handſom plainly to mention, but Chriſt ſaith, it goes to the draught, ſo the body of ſin is ſtill breeding that which is filth in the ſight of God and the eye of an enlightned Conſcience, it's ſtill ſending forth divers excrements, whereto the Apoſtle James may have reſpect when he ſaith, lay aſide all filthineſs, and ſuperfluity of naughtineſs.
Eightly, As there is a natural inclination in the body to generation, to the propagation of its kind, ſo in the body of ſin to beget its like; hence the Devil (who hath, though no viſible body, yet a body of ſin) tempted our great Grand-mother, or firſt Mother Eve, and (as I may ſo ſay) begat the body of ſin in her, he knew her in a ſpiritual ſenſe, e're Adam knew her in a natural way, and then by Eves help, he knew Adam and begat the body of ſin in him; and all ſinners under the power of ſin, ſeek to make others like themſelves, they compaſs, ſaith Chriſt, Sea and Land to make a proſelyte, Mat. 23.15. Woe unto you Scribes and Phariſees, Hypocrites, for ye compaſs Sea and Land to make one proſelyte, and when he is made, ye make him two fold more the Child of hell than your ſelves (where Chriſt ſpeaks of an Apoſtate; or Chriſt ſpeaks of one who having been openly profane, and groſſly wicked outwardly, becometh a cloſe Phariſaical Hypocrite. The Apoſtle Paul ſaith, 1 Tim. 1.13. he was before a blaſphemer, and what did he do, when he was a blaſphemer? Acts 26.11. he compelled others to blaſpheme.
9ly. There is ſuch an union between the ſoul and body while together, that the ſoul no where, in nothing acts without it, the ſoul acts much according as it is with the body, whether it be ſick or well, weak or ſtrong; and the ſoul is much hindred in acting according to its own proper nature as a ſpirit, by the body, ſo while corruption is in the ſoul, the ſoul acts not without it, all the actings of the ſoul have a tincture and defilement more or leſs from it, according to the ſtrength or weakneſs of corruption, ſo the ſoul acts leſs or more ſinfully, and it is mightily hindered in acting according to its own nature as a ſpirit thereby. But not to carry this too far.
Laſtly, As the body is ſtill craving one thing or other, meat, drink, ſleep, cloaths, the cool ſhade, or warm fire, &c. So corrupt nature is ſtill craving, now to have this, and then to have that iuſt ſatisfied, this or that motion fulfilled. And as Solomon ſaith, the eye is not ſatisfied with ſeeing, nor the ear with hearing, ſo corrupt nature is never ſatisfied with ſinning, but as, the more, many times, a man ſees and hears of that which delights, the more he deſires to ſee, and to hear, ſo the more corrupt nature in its luſtings is anſwered, the more doth it call, the more doth it luſt, it's like the Horſe-Leech, that ſtill crieth give, give, and like the fire and thoſe other things which Solomon ſaith, never ſay it is enough.
Q. 2. What are we to underſtand by the deeds of the body?
A. The deeds of the body of ſin muſt needs be ſinful deeds, what are the deeds of your natural body as men? they are natural deeds, ſuitable to it, ſuch as ſeeing, ſpeaking, laughing, weeping, going, running and the reſt: So what are the deeds of the body of corruption? they are deeds agreeable to it, corrupt deeds, ſuch as coveting, lying, boaſting, vain glorying, murmuring, diſſembling, with thoſe many other of that evil kind, that curſed generation.
The deeds of the body, are the fruits and births of it, which are ſometimes called the works of the fleſh, as in that, Gal. 5.19. ſometimes, the members of the fleſh, or our members which are upon the earth, Col. 3.5. Mortifie therefore your members which are upon the earth, uncleanneſs, inordinate affection, evil concupiſcence, and covetouſneſs which is Idolatry, theſe are the deeds of the body, or the deeds of the old man, as it's expreſt, Col. 3.9. lye not one to another, ſeeing ye have put off the old man with his deeds. In other places theſe deeds, are called the deſires, or wills, and motions of the fleſh, in thoſe places formerly cited.
It is to be noted well, that the Apoſtle calls all the outgoings and movings of corruption, deeds and works, though they break not forth into outward actions;
If ſome were bid or exhorted to repent of their wicked deeds and evil works, they would be ready to ſay, what? what evil deeds, what wicked works, have I done, or do I? becauſe, it may be, they cannot be charged with any great matter by man.
But conſider, look inward, have you not had many luſtings, many motions of corruption, this way, and that, many evil affections ſtirring? theſe are deeds and works before God, they have as real evil, and offenſiveneſs in them in Gods eye, as any outward actions, and therefore ought not to be made light, but our hearts ſhould mourn, be aſhamed, humbled, and broken for them, as well as for outward ſins.
Some one may here ask, why ſaith our Apoſtle, if ye mortifie the deeds of the body, why ſaith he not, if ye mortifie the body? it may be thought he ſhould rather have ſpoke of mortifying the body of corruption it ſelf, than the deeds of it,
I anſwer, 1. The Apoſtle may thus expreſs himſelf, becauſe the deeds of corrupt nature are thoſe we are ſenſible of, we are not ſenſible of the body of ſin it ſelf directly, but by ſome or other of its deeds, but for its luſtings, affections, and motions we ſhould not know it to be in us.
Secondly, the way to mortifie the body of ſin it ſelf, is to mortifie its deeds, we cannot come at it to give it a blow, but in its affections, and motions, and ſo far as the deeds of the body of ſin are mortified, ſo far is it mortified. As break a mans head to pieces, or ſtop his breathing, and you kill his body.
If any ſay, rather the way to mortifie the deeds of the body is to mortifie the body it ſelf, to mortifie the root is the beſt way to mortifie the fruit, then I anſwer, the Apoſtle intends that, that we mortifie the deeds of the body, by mortifying the body, corrupt nature it ſelf which muſt be done, for if any could mortifie the deeds of the old man barely, the body of ſin ſtill remaining unſubdued, that would not avail.
Thirdly, It is by the mortification of the deeds of the body, that we know whether it be mortified, yea or no, as by the movings of the natural body, by the eyes, hands, and noſtrils we know a man's body to be alive or dead.
Fourthly, the Apoſtle may hereby teach us we muſt fight againſt the body of ſin in a particular diſtinct way, taking our aim now at this, and then at that member of it, working and motion of it, according to its ſtirring in us. Or perhaps the Apoſtle might chooſe to ſay the deeds of the body, becauſe the body of ſin it ſelf will ſtill abide in a great meaſure all our dayes here, but divers of the deeds of it may be even wholly mortifyed in this life, and particular motions, they may be quite mortified, the moving of this and that luſt, at this and that time may be quite deſtroyed.
Q. 3. What is it to mortifie, kill and deſtroy the deeds of the body, and how is that to be done?
A. No one of us but hath a body of ſin in him, as really as every one hath a body of fleſh viſible, wherein his ſoul dwelleth, ſo really hath every one an inviſible body of ſin dwelling in his ſoul, which body of ſin hath had many deeds, luſtings, evil motions, in time paſt; and it hath many ſtill, and ſo ſtill will it have while we are here, for it is even …ontinually luſting, ſtirring one way or other. I ſhall therefore, 1. ſpeak ſomewhat concerning the mortifying the deeds of the body paſt. 2. Concerning the mortifying of the deeds of the body of ſin, as to time preſent. 3. Concerning the mortifying thereof, with reſpect to time to come.
1. For the deeds of the body of ſin paſt, thoſe luſtings, thoſe evil affections, ſinful motions, that heretofore you have had, they in a ſenſe are to be mortifyed. How is that to be done? How ſhall they that are paſt be deſtroyed. Anſ.
By a hearty confeſſion before God, with Godly ſorrow, and faith acted in Prayer, on the Word of God, and blood of Chriſt, for the pardon of them through his grace.
This is the way to mortifie any, and all the deeds of the body, that have been found with you in times paſt, you muſt get them forgiven, and then they will be mortified, they are as dead in Law, they are as if they had never been, they will not, and cannot be charged upon you. When a ſuit is commenced, a charge brought againſt any, and it's diſcharged, no more to be medled with, it is then mortifyed in Law; ſo when your ſins are pardoned to you by God, they are then buried, they are blotted out, they are caſt into the depths of the ſea. Therefore, the way to get what's paſt mortifyed, is to get it remitted, taken off the file, to ſeek to have the book of Divine Juſtice croſs't, where your debts and offences ſtand as fair written, till forgiven. And the way for that is, heartily to confeſs (ſo far as you may) before God, all the former ſtirrings and workings of your corruption, which have been in you, and which have ſhewn themſelves in your converſations; if we confeſs, God will forgive, but then our confeſſion, muſt be with contrition, brokenneſs of heart, and humiliation; and we muſt act faith on the ſufferings of Chriſt, and the promiſes of the Covenant, we muſt alſo beg the remiſſion of our paſt ſins through the grace of God in Chriſt. Do this in truth, ſo will all the deeds of your corrupt nature be done away by the hand of pardoning grace, and ſo will they be mortifyed, as Debts are, when the Debtor is acquitted. Which though it be not directly intended in my Text, yet is it implyed, for without this, the deeds of the fleſh preſent or to come will never be truely mortifyed; None have any corruption indeed ſubdued, unleſs they are pardoned and juſtified. Mortification of ſin, is included in ſanctification, and ſanctification, is never without juſtification.
Nor ever did, will, or can any ſet upon the deſtroying the deeds of the fleſh preſent and to come, unleſs they confeſs, and mourn for what's paſt, and ſue out a pardon according to the Goſpel. Therefore look to this, that you ſeek to have what's paſt forgiven, ſo as hath been expreſs'd.
2. For the mortifying the deeds of the body as to time preſent.
This muſt be, or nothing will be done with reſpect to time to come. There muſt be a beginning, and ſetting upon the laying dead, preſent ſinful motions.
If ye mortifie (ſaith my Text) it ſpeaks in the preſent tenſe, If ye now ſtir up your ſelves in this work;
What is this to mortifie the deeds of the body, preſent? A. It is to put a ſtop to the movings of ſin, ſo that they may ceaſe, as the Pſalmiſt, Pſ. 73.15. If I ſay, I will ſpeak thus, (that is ſinfully as before in the foregoing words) behold, I ſhould offend against the generation of thy children; He found envy becauſe of the proſperity of the wicked ſtirring in him, and diſcontent, becauſe of his own afflicted condition; whereupon he ſet himſelf to mortifie thoſe luſts in the preſent motions thereof, and he did ſo, he ſtopt their mouth. So when unbelief moved in him, Pſ. 77. and cauſed him to begin to ſay, will the Lord be favourable no more, hath he forgotten to be gracious? he tells us he ſaid this is my infirmity, v. 10. thus he put a bar againſt the working of his unbelief, ſo we ſhould ſtill mortifie every luſting, and motion of ſin, as men mortifie a ſore, or diſeaſe, by uſing all means, to put a ſtop to it, that it encreaſe, and ſpread not. We ſhould not reſt till corruption be ſilenced, and give over its ſollicitations, and if it will be ſtirring ſtill, we ſhould labour to weaken the ſtrength of it as much as poſſible; ſo far as it's weakned, it's mortified, as the weaker our body groweth, the nearer it is to death, there is a degree of death in weakneſs.
But how ſhall we thus mortifie the preſent deeds of the fleſh? A. In a few particulars at this time.
Firſt, Keep an obſerving eye upon the body of ſin, mind carefully, obſerve diligently, what deeds it brings forth, what motions it hath at this and that time; as in ſight, they eye and mark every motion of the enemy. There are who though they have many and mighty workings of corruption, they are ignorant of them, or they little regard them, except in ſome more than ordinary caſe, but foraſmuch as we have a body of ſin that is very fruitful, we ſhould ſtill take good notice what fruit it doth yield, which way it moveth.
How ſhall we mortifie the things we are unacquainted with? How oft is it, that the body of ſin works covetouſly? How oft that it moves proudly? How frequent that it luſteth enviouſly in this or that man? and he is not apprehenſive, or ſenſible thereof, and then how is he like to do any thing towards the killing its fruits, to bar its out-goings?
Secondly, When you perceive any riſing or motion of corruption, it's good to conſider what it is that giveth occaſion thereto, or by what it is that it takes occaſion, whether it be ſome object of ſenſe, ſomething you ſee, or hear, or feel, or ſomething that you think of; whenever luſt ſtirrs, there is ſomething which adminiſtreth occaſion to it, or whereby it takes occaſion, what that is, muſt be noted, and being known it muſt be avoided; If it be your looking on any thing, you muſt turn away your eye, if it be your hearing any thing, you muſt ſtop your ear thereto, as ſoon as may be, except it be ſuch a thing as you are bound in duty to hear, for ſin takes occaſion ſometimes by that which is good, even by the Word of God it ſelf, as the Apoſtle faith, Rom. 7.11. Sin took occaſion in him by the Commandment, ſin took occaſion in thoſe that heard Stephen Preach (though he ſpake in the Holy Ghoſt) to fill them with madneſs and cauſe them to ſtone him, Acts 7.54. When they heard theſe things, they were cut to the heart, and they gnaſhed on him with their teeth. Sin took occaſion oft in thoſe that heard Chriſt to work the more enviouſly and maliciouſly againſt him; therefore I ſay, when any thing you hear ſtirrs your corruption, turn away your ear, unleſs it be that which you ought to give ear to, and if it be any thing you are thinking of, that kindles any luſt in you, by all means divert your thoughts to ſomething elſe. (except alſo it be a thing whereof it is your duty to meditate, and then other means is to be uſed, or an other time more fit is to be taken for thoſe thoughts) The ſame may be ſaid of place, and company or any thing elſe, which awakens your ſin, and calls it forth, put it away ſpeedily, or turn from it, take away the fuel that the fire may go out; as Chriſt ſaith, cut off your right hand, your right foot, pluck out your right eye, if it offend you, if it cauſe you to offend, if it draw out your corruption, divorce your ſelves, be ſequeſtred from it, whatever it be, how dear, or near ſoever it be to you; and as Solomon ſaith, look away from the wine, when it's red in the cup, when thou beginneſt to be ſo pleaſed with it, as to have thy appetite too much raiſed and ſet on edge by it.
3. When corruption any way acts in you, then ſhould you call to mind ſomething of the Word of God, which is moſt proper and fit, ſomething that the Scripture ſpeaks againſt it, or concerning the evil of it, or that which will follow upon it, if you give way thereto. This hath been, and will be found a very notable help in mortifying any preſent motion of ſin, a ſeaſonable remembrance of ſome ſuitable Scripture, hence ſaith the Apoſtle, 1 Cor. 10.1. Moreover brethren, I would not have you ignorant, &c. v. 6. theſe things were our examples, to the intent we ſhould not luſt after evil things, as they alſo lasted, &c. and oft when he ſpeaks againſt any ſin, he minds them of ſome Scripture ſaying, Let your converſation be without covetouſneſs, and be content with ſuch things as ye have, (Heb. 13.5.6. for he hath ſaid I will never leave thee, nor forſake thee, ſo that we may boldly ſay, the Lord is my helper and I will not fear what man ſhall do unto me. and Rom. 12.19. Dearly beloved, avenge not your ſelves, rather give place unto wrath, for it is written vengeance is mine, and I will repay, ſaith the Lord, by which and other like places we are taught this, when we feel this or that luſt moving in us, to call to mind, and give our ſelves ſeriouſly to ponder on ſome Scripture that hath an aptneſs for the quelling of it.
Fourthly, At all times when any evil affection breaks out, or luſt bubles up, thoughts concerning God are a great help to the ſubduing thereof, if they are with ſeriouſneſs. It may be when Joſeph's Miſtreſs tempted him, he might at firſt find ſome ſtirring in himſelf not good, but he mortified it, by remembring God, for firſt he thought of God, e're he ſaid, how ſhall I do this, and ſin against God. God ſaith of thoſe who are carried away by their luſts they have forgotten him, becauſe the living, and prevailing of their ſin ariſeth from their forgetting him, Jer. 13.25. This is thy lot, the portion of thy meaſures from me, ſaith the Lord, becauſe thou hast forgotten me, and truſted in falſhood; how came they to truſt in falſhood, becauſe they remembered not God and his faithfulneſs, Jer. 18.15. Becauſe my people have forgotten me, they have burnt incenſe to vanity, and they have cauſed them to ſtumble in their wayes from the ancient paths, to walk in paths, in a way not caſt up, to make their Land deſolate, a perpetual hiſſing.
Thoughts concerning Gods Majeſty, loftineſs, Almightineſs, jealouſie, omnipreſence, or his filling Heaven and Earth, all places with his preſence, his all ſeeing eye, his holineſs and other his properties and attributes are an excellent means to curb a luſt, and give it a deadly wound, to quench the fiery motions of ſin as with water. Find me a place ſaid one when tempted where God ſees not, or is not, then will I yeild. Jam. 5.9. Grudge not one againſt another brethren, leſt ye be condemned, but how ſhall we ſtop our hearts when they begin to grudge againſt a brother, it follows, behold the Judge ſtandeth at the door, as if he had ſaid, remember, the holy juſt Lord is near, he ſeeth, he heareth, he ſtands at the door of your heart, and looks in, for its alwayes wide open to him, and he will judge righteous judgement, e're you are aware he'l be upon you, even now already he is at the door.
Fifthly, You ſhould go to God, if it may be, eſpecially if corruption ſtir very much, then it's exceeding good ſpeedily to get alone, and fall down before the Lord, and ſpread thy heart before him, as Hezekiah did Rabſhekahs railing letter, and lament and ſay, behold Lord, ſee in mercy and pity to me, ſee what a heart I have, how it needs thy grace, ſee how my corrupt nature works; and ſo cry out for help as Jehoſaphat when the Aſſyrians ſurrounded him, thinking it had been Ahab's Chariot, 2 Chron. 18.31. Jehoſaphat cryed out and the Lord helped him, and God moved them to depart from him; when we cannot get alone, and in all ordinary caſes, it's good to lift up the heart to God, with an inward ſigh and groan, heart ſighs and groans have very much in them to mortifie a ſtirring, lively luſt, when the ſoul ſighs inwardly, O wretched man that I am, that ſin thus remains, thus works in me, Lord deliver me. Some ſay every ſigh fetcheth a drop of blood from the heart, I may ſay every hearty ſigh fetcheth a drop of blood from the heart of ſin, if it be for ſin, but we muſt not only ſigh becauſe of the preſent working of corruption, and ask the death of that, but alſo ſigh becauſe of the ſpring whence the evil ſtream flows, and beg the drying up of that, the pulling up the root, and killing it, as well and more, than the deſtruction of the fruit.
Sixthly, Ever have this ſetled in thine heart, as a ſure truth, when any ſin ſtirs in thee, and luſt flames, or burns, it is better to think thy ſelf more guilty of it at that time than thou art, rather than leſs, to think thy ſelf more guilty will hardly hurt thee, but to think thy ſelf leſs guilty will harden thee, and make thee leſs active againſt thy ſin. Yea, I ſhould adviſe thee, that thou would'ſt look upon thy ſelf as more guilty than thou ſeemeſt to thy ſelf to be, at that time when thou art under the workings of this or that luſt, for it's ſeldom or never, but a man under the ſtrong motions of corruption, ſeems to himſelf leſs guilty than he is, becauſe ſin when working (eſpecially) blinds a man's mind, puts out his eyes, or caſts a miſt before them, hence, if pride act outwardly in a man, others ſee it more than he himſelf, ſo a man's covetouſneſs (ordinarily) appears more to others (if it vent it ſelf) than to himſelf, ſo a man's anger, wrath, &c. As oft when men are drunk, or far gone in drink, they perceive it not, or nothing ſo much as others, who are ſober, and look on them; a man in drink thinks himſelf ſometimes, then beſt and moſt himſelf, when his wits are juſt upon being drowned. So is it with a man when he is as drunk with any luſt; therefore ſtill think in thy ſelf when any luſt is up in thee, that thou art more guilty than thou appeareſt to thy ſelf, or fear it at leaſt, that thy corruption works more ſtrongly than thou art ſenſible of; this will further its mortification, by ſtirring thee up the more againſt it.
Seventhly, When ſin kindles, or is ſtirred up in you, it's good to remember what thoughts you have had thereof formerly, when alone, and moſt ſerious, and neareſt to God, humbling your ſelves before him, for uſually our thoughts of ſin differ much, when we are under its preſent working, actually now captivated by it, from what they are of it, at ſuch times, when we are ſerious, when near God, when humbling our ſelves in his ſight, therefore we ſhould endeavour to keep the thoughts, then we have of our ſin, freſh in our minds, and to recall them when ſin renews its aſſaults.
It's good alſo to remember, the former ill fruit, and ſad effect of ſuch a ſin as now works, when heretofore it hath got the upper hand of us: as experience of God's goodneſs, mercy, faithfulneſs and power works hope, ſo experience, if well thought of and conſidered, of the miſchievouſneſs, folly, and hurtfulneſs of ſin in its former iſſuings forth, worketh ſhame, fear, hatred, whereby the conſideration thereof, tends much to the mortification of it, in its preſent acting.
Father, it is very uſeful to think, how ſuch a ſin which at this or that time you feel riſing, ſtirring in you, hath look'd in your eye, when you have ſeen it breaking forth in another, how have you then diſlik'd it? what thoughts have you had of it? how have you ſpoken againſt it? yea, perhaps I may ſay, what indignation did you ſhew againſt it, at ſuch and ſuch a time? remember theſe things; for though ſin be the ſame, of the ſame nature in all, we naturally are prone to conceit otherwiſe, and to imagine ſuch a ſin in our ſelves, is not ſo bad as it appears to us when we ſee it in another.
Moreover, your former purpoſes, promiſes, reſolutions againſt your ſin ſhould not be forgotten, but be duely weighed. But, not to add more.
Laſtly, Have this perſwaſion fixed firmly, and deeply rooted in your hearts, the ſooner you ſtep back in an evil way, the better, and that it is a matter of great danger to go forward therein; when corruption is up, and we are in the hands of a luſt, thoughts many times come in from Satan and Sin, as if we had as good go forward, as there is a Proverb, over ſhoes, over boots, being gone ſo far as good venter further, it's all one, at leaſt we may take ſome ſteps more in that dirty path, but this thought is very naught, exceeding evil, and ſtrengthens ſin. Shall a man think becauſe I have ſtumbled, i'le throw my ſelf down, becauſe I have ſlip'd poyſon, I'le drink a full draught, or I'le ſip yet again, becauſe I am fallen into the water, I had as good go in over head and ears, becauſe I have run ſomewhat in debt, I'le run more, and more? Prov. 17.14. the beginning of ſtrife, is as when a man letteth out water, therefore leave off contention before it be medled with; thus it is as to any ſin, it's as the letting out of water, which the ſooner it's ſtop'd the better, for if it begin to break thorow the bank, you know nor when it will be turn'd back, and the longer it hath its courſe through this or that place, the harder it is to turn it, and the wider the breach will be. Therefore ever think it's beſt to leave off ſin quickly, the ſooner, the better, That alſo which Solomon ſaith of the lips of a fool is true of every luſt, if not timely ſtop'd, Eccl. 10.12, 13. the Lips of a fool will ſwallow up himſelf, the beginning of the words of his mouth is fooliſhneſs, and the end of his talk is miſchievous madneſs. And that of the Apoſtle James may be remembred, Jam. 1.15. therefore have this alwayes in thy heart as a rule of wiſdom, ſtep back ſpeedily in a bad way. Solomon (you may remember) brings in the ſluggard ſaying, a little more ſteep, a little more ſlumber, a little more folding of the hands to ſleep; to whom he giveth this anſwer, ſo ſhall thy poverty come as an armed man, &c. So, when thou ſayeſt of any ſin, a little more, a little more, a few ſteps more, one ſtep, and another ſtep more, thus will thy miſery, thy ſhame and ſorrow come as an armed man unavoidably. We alſo read, he that loveth his Son chaſteneth him betimes, ſo, be that loveth his ſoul, and hateth his ſin, will make head againſt it, and ſeek it's 'ruine betimes. It's eaſier to kill a thing that's young, as a young Serpent, a young Lyon, than one that's grown and great.
3. For the deeds of the fleſh, the affections, or motions of the body of ſin with reſpect to time to come.
To mortifie theſe is to prevent them wholly ſo far as we can, and to endeavour that thoſe which will be, may be as few, and as weak as poſſible, for which purpoſe, I ſhall at this time give you only ſix or ſeven ſhort rules.
Firſt, Fear thy ſelf, fear leaſt this, and that luſt or corruption break forth in thee, Prov. 28.14. Bleſſed is the man, that feareth alway, but he that hardneth his heart, ſhall fall into evil. That is, bleſſed is he that feareth himſelf alway, that fears leaſt he be overtaken with evil, carried away by ſin, why is that man bleſſed? A. becauſe he doth not harden his heart, and ſo ſhall not fall into miſchief, as the following words teach; but he that hardeneth his heart ſhall fall into miſchief; he that feareth alwayes is not ſelf confident, but watchful, and wary, circumſpect, and careful, and ſo he will be kept from thoſe tranſgreſſions others fall into, therefore he is truely wiſe, Prov. 14.16. A wiſe man feareth, and departeth from evil; the Scripture knows and owns no other as a wiſe man, but ſuch a one, who fears himſelf leſt he ſin, and feareth God, ſo as to watch againſt ſin.
Wherefore fear thou, do ſo, as to former iniquities which have prevailed in thee; conſider how often thou haſt offended ſo and ſo, conſider how ſubject thou art in thy ſelf to tranſgreſs, conſider how watchful Satan is to cauſe thee to tranſgreſs, ſo fear leſt, as it hath been, it be again. Yea, fear thy ſelf as to thoſe evils which hitherto thou haſt ſeldom or not at all been overtaken with; Though thou beeſt as good a Diſciple as Peter thou ſhould'ſt fear leſt ſome time or other thou deny thy Lord and Maſter; though thou be as Patient as Job, thou ſhould'ſt fear leſt under ſome notable tryal that may come, thou ſhew great impatience: though thou art as meek as Moſes, thou ſhould'ſt fear, left thou be overtaken with unadviſedneſs, and ſinful anger; though thou art or wert as Righteous as Lot, as holy as David, thou ſhould'ſt fear, leſt thou be captivated by ſuch corruptions as they were; though thou wert as ſtrong in faith as Abraham, thou would'ſt have reaſon to fear the prevailing of unbelief; and no doubt one great end, why the miſcarriages of thoſe and other good men are recorded, is to keep all, even the beſt, fearful of themſelves, watchful and careful, while they live in this evil world.
Secondly, Store your minds with the principal Scriptures againſt the ſeveral deeds of the fleſh, Jer. 23.29. is not my word, like the fire, (ſaith the Lord) and like the hammer that breaketh the rock in pieces? Yes, God's Word, is like the fire, and like the hammer, that breaketh the rock in pieces; ſo thou ſhalt find it to be to thy corruptions if thou make a right uſe thereof; chiefly ſhould you treaſure up in your hearts Scriptures relating to thoſe ſins, whereto you are more eſpecially inclined, either by conſtitution, calling, education, cuſtom, or ſome temptation.
Whatever thou readeſt, or heareſt againſt any ſuch deed of the fleſh, lay it up, take it home to thy ſelf, and apply it to thine own ſin, principally labour to retain, and oft think of that which at any time thou haſt found, or findeſt moſt to work upon thee, for one word, worketh moſt upon one temper, another word, upon another temper moſt, and that which hath at any time done you good, or affected you, is more likely to prevail with you, and keep you from ſuch a ſin for time to come.
Thirdly, Seek to the Lord to help thee, not only as to the preſent, but with reſpect to hereafter, and ſeek earneſtly, ſeek as for thy life, as thou would'ſt beg to be kept from Thieves, and Robbers, and Murderers, lying in wait for thee. Be ſure alſo to truſt in God for his preſervation, his keeping thee from all evil deeds, as thou would'ſt truſt in the Lord to be kept from the arrows of the Peſtilence, in a very hot time of the ſickneſs, or from a great ſtorm, in the mid'ſt of the rocks; but let your truſt in God be upon the account of his Word, ſuch and ſuch promiſes as he hath made for the keeping his people, and the ſubduing their iniquities. As Jehoſaphat exhorted the people, 2 Chron. 20.20. Jehoſaphat ſtood, and ſaid, Hear me, O Judah, and ye Inhabitants of Jeruſalem, believe in the Lord your God, ſo ſhall ye be eſtabliſhed, believe his Prophets (that is believe in him becauſe of his Word ſpoken by his Prophets) ſo ſhall ye proſper; thus do ye, O Chriſtians, ſo ſhall ye proſper in this bleſſed work of mortifying your ſins.
Fourthly, When thou ſeeſt any one fall into ſin, bleſs not thy ſelf, as if thou wert in thy ſelf better than he, nor deſpiſe him, nor revile him, theſe things are themſelves from the fleſh, fruits of corruption, and they will harden thee, and they will provoke the Lord to leave thee to the like or worſe. Above all, take heed that thy heart be never ſecretly glad of another's falling, as ſometimes the heart of ſome is, either becauſe they deſire their ſhame, whom they ſee to ſin, or becauſe they think themſelves commended by the fall of others. But let us ever remember when we ſee others ſin, to bleſs God, God who keeps us from doing the ſame things, and let's pity thoſe who ſin, as we pity ſuch who are carried captive by ſome cruel enemy, or ſuch who are beſides themſelves, and therefore hurt, and wound themſelves; Let's alſo pray much for thoſe that ſin, and let's by the ſin of others take occaſion to humble our ſelves for the corruption of our nature; as that good man, who ſaw no man ſo bad, but he would ſay ſuch a one am I, as bad by nature. And as that father who ſeeing one fall, would ſay, he to day, and I to morrow.
Fifthly, Conſider well before hand what temptations you are like to meet with for the ſtirring up any ſin in you, and do what you may to prevent them. As whatever may cauſe any ſickneſs in your bodies, ſo far as you can, and know it, you by all means avoid it, lo, and much more (if more can be) you ſhould avoid whatever may excite or draw forth any luſt in you. When a man takes no care of himſelf, but heats, and cools, eats any thing, drinks unſeaſonably, as when he's very hot, throws off his cloaths without any regard to the ſeaſon, or the like; will you wonder if he be ſick? ſo when a man takes no care of his ſoul, when he goes into and continues in any Company, runs himſelf without heed into any Company, upon occaſions of ſin, needleſſly doing things which ſtir up corruption; No wonder if he abound in deeds of the body.
Sixthly, When thou goeſt about any work, into any Company, uſe thy ſelf to think what ſin thou art moſt like to be tempted to, where Satan is moſt like to get in, or on what he moſt probably will take hold, and fore-arm thy ſelf, by ſome ſutable thoughts, and ſerious arguments, particularly praying againſt that ſin thou art like to be drawn to, or to have ſtirred up in thee.
And be ſure to be alwayes well employed, about ſome lawful profitable thing, either advantagious to thy ſelf or others, diligence in good, is a good help to mortifie ſin,
Laſtly, Look upon the greateſt friends of thy ſin as the worſt enemies of thy ſoul, which it's ſure they are, for Satan is the greateſt friend of thy corruption, and the worſt enemy of thy ſoul; ever alſo look on the greateſt enemies of thy ſin, as the beſt friends of thy ſoul, as thou haſt reaſon, for God and Chriſt are the greateſt enemies of all to thy ſin, and they are the beſt friends of all to thy ſoul, therefore the more any one is a friend to thy ſin, the worſe enemy he is to thy ſoul, and the more any one is an enemy to thy ſin, the better friend he is to thy ſoul; do thou ſo account, be ſo perſwaded, this will help to the mortifying thy ſin, for it will keep thine ear open to reproof, and make way, for the ſinking of wholſom words into thine heart, whereas if thou thinkeſt, he that hates thy ſin, hates thee (which is too ordinary) and he that flatters and humors thee in thy evil affections and ſo is a friend to them, loves thee, this will keep thy ſin alive, and nouriſh it greatly, for it will cauſe thee to give ear to thoſe things that will feed thy corruption. Much more might have been ſaid, and more may be ſpoken afterward, let thus much ſuffice at preſent.