Death and Life, Sermons · Sermon 4
Sermon 4.
Q. 4. WHy is it a neceſſary duty to mortifie the deeds of the body?
A. It is moſt manifeſt that this is a neceſſary duty, that there is an Abſolute neceſſity lying upon us all, and upon me, and thee, every one of you; not only becauſe it is commanded, but it is neceſſary in it ſelf, and for our own good; It is neceſſary that we may eſcape death, for if we do not mortifie the deeds of the fleſh, we ſhall live after the fleſh, and ſo dye at laſt. They ſay a Crocodile and a man ſeldom meet, but one of them dyeth for it, if the man kill not the Crocodile, the Crocodile will kill the man, This is true of every deed of the body of ſin, either a man muſt kill it, or he will be killed by it, kill, or be killed, is moſt true as to all ſin. The words I am upon, teach, this is neceſſary to life, and that muſt be, if it be neceſſary to the eſcaping death.
But to evince this by ſome particulars.
Firſt, Is it not neceſſary that a deadly diſeaſe be mortified? you know it is, it will mortifie if it be not mortified, but ſin is the diſeaſe of the ſoul, and it's deadly, as the Apoſtle James ſaith, when it's finiſhed it brings forth death, and as the Apoſtle Paul ſaith, it brings forth fruit unto death. No diſeaſe whatever more deadly to the body, than every unmortified deed of the fleſh is to the ſoul; a bodily diſeaſe hurts not the ſoul, but an unmortified luſt hurts ſoul and body with the greateſt hurt, is it not neceſſary then to be mortified? or is it not neceſſary that a mettal enemy that's near a man be ſlain if poſſible, there being no other way to avoid death by his hands, but to lay him dead at ones feet? much more is it neceſſary to deſtroy our ſins, there being no other way to eſcape death by them, or no way effectual without this, and no enemy hurtful as our luſts unſubdued are. It is indeed only ſin unmortified that can do us any hurt, real, or abiding hurt, the world could not miſchief us, Satan could not prejudice us, were all our luſts laid dead, as they ſhould be; therefore well ſaid one of the Martyrs, in a letter to his Wife, be alwayes an enemy to the world, and to the Devil, but eſpecially, to your own fleſh, your own corruption. But we lye open to the malice of all enemies, if any ſin be ſuffered to live in us; a luſt unmortified is as an open door to let Satan into our ſouls, it gives him hold of us, it is as dry tinder whereby we may preſently be ſet on fire, or as a Barrel of Gun-powder (as I may ſay) within us, whereby he may come and blow us up. If we mortifie our ſins, then do we mortifie the world, and Satan in their power over us, but if we do not, then will the world be our Maſter, and Satan will be Lord over us.
Secondly, Is it not neceſſary that we love God, and Chriſt, and his Commandments, and our own ſouls, and one another; but we love none of theſe, unleſs we mortifie the deeds of the body, we love not God, becauſe he hates thoſe Deeds, he is diſhonored by them, offended, and provoked, and his Spirit is grieved and quenched thereby, Jam. 4.4. the friendſhip of the world is enmity to God, whoſoever therefore will be a friend of the world, is the enemy of God, ſo as to every deed of the fleſh, the friendſhip thereof is enmity to God, whoſoever therefore is a friend thereof, is an enemy of God.
Nor do we love Chriſt, becauſe the deeds of the body put him to death; and are quite contrary to the deeds which he did, If ye love me, ſaith Chriſt, keep my Commandments, and if we keep his Commandments, we muſt needs break the Commandments of ſin, and ſo mortifie the deeds of the body.
Nor do we love the Commandments of God and Chriſt, becauſe all ſinful deeds are directly oppoſite thereto, and this is one of the Lords Commandments; that we mortifie our ſins, yea every Commandment implyes this, in that we can keep no Command truely, heartily, unleſs our luſts are mortified,
Nor do we love our own ſouls, becauſe all the deeds of the body, war againſt it, and are deſtructive to it, to let ſin live quietly in us, is too plainly to hate our ſouls, for it is to give entertainment to the enemy, the worſt enemy of them. Prov. 29.24. he that is partner with a Thief, hateth his own ſoul, he heareth curſing, and bewrayeth it not, ſo doth he hate his own ſoul, who hath this and that luſt ſtirring in him, and deſtroyeth it not.
Nor do we love, or can we love one another in truth, for true love only groweth in a pure heart, hence it's ſaid, 1 Pet. 1.22. Seeing ye have purified your ſouls in obeying the truth through the ſpirit, unto unfeigned love of the brethren, ſee that ye love one another, with a pure heart fervently, but no heart purity, except the corruptions of the heart be ſlain, Jam. 4.1. from whence come wars, and fightings among you, (he meaneth quarrels, ſtrifes, and contentions which are cauſed by want of love (come they not (ſaith he) even of your luſts, that war in your members? Yes, thence it's ſure they come, there would be no wars nor fightings of any kind, but for the luſts that are in men, and whence is it that mens luſts do cauſe any ſuch things but becauſe they are not mortified?
Thirdly, Let me ask, is it not neceſſary that we hate our corruptions? either we muſt hate them or we ſhall love them, but we do not hate them in good earneſt, with a right hatred, except we ſeek the mortification of them, no hatred of ſin is true and right which is not deadly, which doth not carry us forth in endeavours to trample it dead under our feet, to crucifie it, and let out it's heart blood. As when Cain hated his brother, he kill'd him, all heart hatred inclines a man to wiſh, and if it may be to ſeek the death of its object. Hence we read 1 Joh. 3.15 Whoſo hateth his brother is a Murderer, and ye know that no Murderer hath eternal life abiding in him.
Fourthly, Is it not neceſſary that we eſcape condemnation in the day of judgment? but this we cannot unleſs we mortifie the deeds of the body, for the Scripture aſſures us in that day the Lord will render to every one according to his deeds, Rom. 2.5, 6. Now is the day of ſalvation, now is the accepted time, 2 Cor. 6.2. but yet after a little while there will be a day of wrath, and revelation of the righteous judgment of God, and then, O then, even then, will the Lord God himſelf, render to every one of us according to our deeds; but what are our deeds? A. The deeds of the body of ſin are our deeds if we mortifie them not, for then we allow them, as they ſay the receiver is as bad as the thief, ſo, if we entertain and give way to the luſtings, and out-goings of corrupt nature, we make our ſelves even as bad as it, we are as guilty as the old man the body of ſin is, they are as partners with their corruption, who ſeek not its deſtruction, therefore according to all the deeds of our corruption will the Lord render to us in that day if we mortifie them not, but, O! Alas! what a recompenſe? what wo? what ſore puniſhment? when God, even the moſt High and Almighty one himſelf; and that in the day of wrath; ſhall render to a poor creature, a miſerable man, according to all the luſts, and luſtings of ſin, all the members, and motions, and works of the body of ſin in him.
Fifthly, Is it not neceſſary that we perform acceptable ſervice to God? This will not be, cannot be, that we ſerve or worſhip God, ſo that what we do, ſhould be accepted of him, unleſs we mortifie the affections and motions of ſin within us, for our iniquities if not ſubdued will defile all we do, ſo that it will be loathſom and abominable to God, our luſts if ſuffered to live in us, will either quite draw us off from ſerving God, or they will mortifie all our ſervices, they will make them as dead ſervices, altogether odious and hateful to the Lord, Iſa. 1.11, 12, &c. To what purpoſe is the multitude of your ſacrifices unto me, ſaith the Lord, &c. bring no more vain oblations, Incenſe is an abomination to me, the new Moons and Sabbaths, the calling of Aſſemblies I cannot away with, it is iniquity, the ſolemn meeting. Your new Moons, and your appointted Feaſts my ſoul hateth; they are a trouble unto me, I am weary to hear them. Why? becauſe their luſts were unmortified, therefore it's ſaid, v. 16. Waſh ye, make you clean, put away the evil of your doings, from before mine eyes, ceaſe to do evil. And no wonder, for if our luſts are let alone, and entertained as friends, not dealt with as enemies, then are not our hearts upright with God, we are no better than Hypocrites in all that we do. Corruption living and prevailing keeps our hearts from God, it fetters, impriſoneth, and ſhackles our ſouls that they cannot follow after God. Every luſt, any one ſin not mortified, it doth bind a man hand and foot, as to any right performance to God; ſo it will be moſt juſt for Chriſt to ſay to all whoſe ſins are not mortified (as he foretells us he will ſay) Take them, bind them hand and foot, and caſt them into outer darkneſs; becauſe they ſuffered themſelves, as if Chriſt ſhould ſay, to be taken and bound hand and foot by their corruptions, And would not endeavour by deſtroying them, to ſet themſelves at liberty, that they might walk in the light, therefore, take them you Executioners of my wrath, take them, and bind them, hand and foot, and caſt them into outer darkneſs.
Sixthly, Let me add but this, is it not neceſſary that we ſhould have Communion with God, fellowſhip with the Father, and with his Son Jeſus Chriſt? but how ſhall this be? ſure our ſins muſt firſt be mortified, becauſe the Father is moſt holy, and the Son is moſt holy; ſhould God grant us Communion with himſelf, while any of our corruptions are harboured, and not wounded, not brought under, but have dominion in us, he muſt have fellowſhip with them, even with our ſins, which is impoſſible, 2 Cor. 6.14, 15. What fellowſhip hath righteouſneſs, with unrighteouſneſs? and what Communion hath light with darkneſs? and what Concord hath Chriſt with Belial?
We are exhorted to have no fellowſhip with the unfruitful works of darkneſs, but we have fellowſhip with the deeds of the body of ſin, if we comply with them, and mortifie them not, and we thereby, have Communion with Satan; It is as ſure ſome have Communion with Satan in this world, as it is that ſome have fellowſhip with God, and who are they who have Communion with Satan, but ſuch whoſe hearts are in league with their ſins, therefore ſuch can have no fellowſhip with God, nor can it be that God ſhould draw nigh to them in a way of Communion. So then, I need ſay no more, it abundantly appears it is neceſſary, of exceeding great neceſſity that we do mortifie the deeds of the body.
Q. 5. Why is this to be done conſtantly?
A. This is a duty and work about which we muſt be converſant, wherein we muſt be exerciſed continually, all the dayes of our life, therefore the Apoſtle ſaith if ye mortifie, not if ye have mortified, noting to us, that this is a buſineſs we are daily, all our life long, to be employed in. And the reaſons hereof are manifeſt.
Firſt, Becauſe (as hath before been ſaid) the body of ſin continueth in all, while their natural viſible body liveth in this world, the Apoſtle Paul himſelf complains, and cryeth out becauſe of this body of death, of ſin which is as death, and this body of ſin is ſtill bringing forth ſowr grapes, vile fruit, there are new luſtings of corruption every day, hence we read, the fleſh lusteth againſt the ſpirit, that is conſtantly, daily, and Jam. 4.5. the ſpirit that is in us luſteth to envy, ſo it luſteth to worldlineſs, to diſcontent, impatience, pride, wrath, &c. Therefore we muſt conſtantly keep warring againſt our ſin, its motions are ſtill renewed, therefore we muſt ſtill renew our blows, our oppoſition, our endeavour for their mortification, a if fire break forth, and it be beaten in, or quench't, yet ſo that it is ſtill burning, ſtill flaming and iſſuing forth again, then there is greet need, why there ſhould be ſtill endeavours to extinguiſh it. But the bare continuance, and conſtant working of corruption is not all.
Secondly, Satan is ſtill endeavouring to quicken the deeds of the body, he is ſtill ſeeking to ſtir up this and the other luſt in us, to ingender, hatch, or beget new ſinful motions in us, in our corrupt nature. The body of ſin, is (as I may call it) Satan's daughter, yet harlot, he is ſtill doing all he can to cauſe new births, to make corruption fruitful, therefore we ſhould ſtill be mortifying our ſins, or we give him encouragement, we yield to him, if one be endeavouring ſtill to burn down your houſe, your city, had you not need ſtill to ſtand ready with water, and whenever any flame appears, to beſtir your ſelves.
Thirdly, What ever arguments or reaſons there are, why we ſhould begin, and at any time mortifie the deeds of corruption, the ſame arguments, the ſame reaſons there are, why we ſhould continue, and hold on in ſo doing; our luſts are ſtill the ſame in their own nature at one time, as at another, God abhors them alwayes alike, they are ſtill as contrary to him, as full of enmity to our ſouls, the luſtings of ſin at all times deſerve death, and have a tendency to bring us unto death; ſo in all other reſpects, we have the ſame motives to quicken us in the carrying on this holy war.
Fourthly, they who have begun to ſeek the death of their ſins, have more reaſon to go forward even than they had to begin, haſt thou begun to deſtroy the viperous brood of luſts in thy ſoul, reaſon enough thou hadſt to begin, and wo had been to thee, if thou hadſt never begun to deſtroy theſe Vermin, Serpents, and much worſe, but yet thou having begun, haſt more reaſon to go on, and continue deſtroying them while thou liv'ſt. For,
Firſt, The more thou haſt done, the leſs thou haſt to do, if thou holdeſt on, or the more thou haſt done, the more eaſie will it be for thee to go forward, in ſo doing, every work is hardeſt at firſt, and ſo is this; the longer the Souldier hath been in the war and the more execution he hath done, the better may he hold on in his warfare, and ordinarily the more is he encouraged, the more reſolute and couragious is he, as alſo the more able, old Souldiers are look'd upon as the beſt.
Secondly, The longer thou haſt been occupied or buſied in this work, the leſs while haſt thou to ſweat in it, Rom. 13.11. Knowing the times, that now it is high time to awake out of ſleep, for now is our ſalvation nearer than when we believed. So the utter deſtruction of our ſin, is nearer than when we began to make war upon it, ſo long as thou haſt been mortifying thy luſts, ſo much ſhorter thy life, and therefore the life of thy luſts alſo, thy end, and therefore their end, is ſo much the nearer, and thou art ſo much the nearer heaven where thou ſhalt have no more ſuch work to do, where thou ſhalt neither have any ſinful luſting, nor any ſin remaining in thee.
Thirdly, To give over, having begun, is a hainous crime, a greater evil than to have never begun; he that never liſteth himſelf, or never marcheth forth, offends leſs than he that doth, and runs from his Colours, or returns before the fight be ended, (unleſs his Captain ſend him back, which the Captain of our ſalvation never doth any) but in this ſpiritual warfare it's yet much worſe, for he that deſiſteth, who holds his hand, he (as it were) enters into a new league, and makes a new compoſition with his ſin, and that after light and conviction, for none begin, but ſuch who are inlightned, and convinced, which aggravates greatly their Complyance with their ſin, He mortifieth his convictions, who keeps not on in mortifying his corruptions. Yea, if thou yieldeſt thy ſelf after reſiſtance made againſt thy ſin, to be carried down the ſtream, thou doſt then reſiſt the ſpirit, for that it was that put thee on at firſt to ſtrike at and attempt the death of thy luſts.
Fourthly, Thou wilt loſe all thy former labour, and endeavour, and worſe than loſe it,
Loſe it it's ſure thou wilt, for thou wilt be overcome by thy ſins, he that doth his utmoſt, may be and is ſometimes captivated, as the Apoſtle ſaith he was by ſin, but they who lay down their Arms, or ſtand ſtill, will be quite conquered; as ſuppoſe an Enemy ſcale the Walls of a City, if thoſe within only knock down and kill for a while thoſe who ſeek to enter, and don't continue to ſlay, while there are more and more ſtill powred in upon them, notwithſtanding all that have been ſlain, the City will ſoon be taken, maſtered, and brought under the Enemies power; So it is here, and if any are quite overcome by their corruptions, they will periſh by them, notwithſtanding any former conqueſt gained againſt, or over them. Though thou haſt mortified a 100 and a 100 luſtings of the fleſh, though thou haſt kept under thy ſins never ſo long, if after all, thou ſitteſt ſtill, they'l become thy Maſter, and they'l ſtrangle thy ſoul, they'l ſtab thee to thy heart, and carry thee to perdition.
So will all thy former pains and warring be loſt, be as if it had not been. Yea, I ſay, it will be worſe than loſt, for thy corruption will grow the more violent, as a ſtream that's ſtop'd a while; thy luſts will become the more furious, as an Enemy that hath been of't beaten, and at length gets the upper hand, he is the worſe he's the more cruel. And God will puniſh the more ſorely, all who don't continue but let fall, the war againſt their luſts. If any think this not true, but ſhall bleſs themſelves in what's paſt, and grow ſecure, ſlothful, careleſs and take their eaſe, giving their corruption leave even to work as it will, and putting themſelves under the feet of their fleſh; let ſuch read (and reading tremble) thoſe words of the Apoſtle Peter in his 2 Epiſtle, 2. Chap. 19 and 20 v. while they promiſe others liberty, they themſelves are the ſervants of corruption, for of whom a man is overcome, of the ſame is he brought in bondage, for if after they have eſcaped the pollutions of the world, through the knowledge of the Lord and Saviour Jeſus Chriſt, they are again entangled therein, and overcome, the latter end is worſe with them than the beginning, the more a deadly diſeaſe is medled with, if after it be let alone and prevail it will kill the ſooner. But I paſs to the Application.
Ʋſes.
Uſe 1. It is a great miſtake if thou O ſoul thinkeſt thy condition good who haſt not as yet begun this work, who haſt not as yet ſtruck one ſtroke in it, who haſt not to this day given thy luſts one blow, but haſt ſuffered them to live quietly and peaceably in thee, without any diſturbance, or oppoſition. Know thou, thy condition is not good, for thou haſt not yet begun to do that which is neceſſary to be done. Or if any one have begun and given over, (be it through wearineſs, lazineſs, wordlineſs, or careleſsneſs) let ſuch know, this ſpeaks ill concerning them; It may be the time was when thou didſt beſtir thy ſelf againſt thy ſin, but now though thy ſin ſtir mightily in thee, thou moveſt not againſt it, thou art taken as with the dead Palſie, or Lethargy, thou ſtirreſt not, makeſt no head againſt thy corruption, or thon art as retired out of the field, and layeſt the reins on the neck of thy luſts; thou didſt ſeek to cut down, and deſtroy theſe Briars and Thorns, but now thou let'ſt them grow, believe it this is a black mark and character upon thee, look upon thy ſelf, ſee thy ſelf mark'd with it, conſider what it portends, or preſageth; It at leaſt gives cauſe to ſuſpect thy condition, to fear that God intends not to ſave thee, yea, be zealous and repent, awake, and fight againſt thoſe enemies within thee, or they will deſtroy thee, the Sword of deſtruction hangs over thy head, thou art in the hands of thine enemies which thirſt for thy blood.
Uſe 2. The way of life and happineſs is not an eaſie way wherein one can walk lazily, aſleep, without care, labour, pains and induſtry, for, he that attains happineſs muſt ſtill be fighting, warring, killing and ſlaying many great, and potent enemies, ſtrong luſts, and corruptions, a numerous iſſue of evil motions, which ſure, is no eaſie matter to do. Had a man only one luſt to grapple with, it were no eaſie thing to keep it under, how then can it be eaſie to ſubdue many evil affections? many there are in every one, all which muſt be mortified; Therefore the Apoſtle ſaith not, if ye mortifie this or that deed, but the deeds of the body, that is, all of them though many.
God ſaid to Adam when he had ſinned, in ſorrow ſhalt thou eat of the ground all the dayes of thy life, thorns alſo and thiſtles ſhall it bring forth, in the ſweat of thy face ſhalt thou eat bread till thou return to the ground. The earth it's bringing forth thorns and thiſtles ſeems to be ſpoken as one reaſon, why Adam's life, ſhould be a life of ſorrow and labour, and this is one thing that makes the life of a husband-man laborious and painful, when their ground is ſtill bringing forth thorns and thiſtles or ſuch like things, which muſt be deſtroyed time after time. It's ſure this makes the life of a Chriſtian, one that is truely ſet, and bent heaven-ward, full of trouble and labour, he hath luſtings within, far worſe than briars and thorns, more hard to be ſubdued, and yet more neceſſary to be mortified. By this then (for one thing) it may be known that many people are not in the way to heaven (becauſe they live (as to all ſpiritual ſoul work) a lazy, ſlothful life, ſure ſuch are not wont daily to mortifie the deeds of the body; therefore are they not ſuch who walk in the way of life, unleſs we ſhall think (which Scripture permits not) that they have a priviledge above all others, to be quite freed from the body of ſin, which if they had, they would be more favoured than any man ever was in this life. What a work have we with a diſeaſe when it gets rooted in our bodies, what pains, what means, Purging, Sweating, Bleeding? and what time e're we can get it mortified? much more difficult to get a luſt ſubdued, which is natural, which was in the ſeed of it, bred and born in us. Is it not hard work to deal with a ſtrong enemy, who hath got into the heart of the Country, who hath divers ſtrong holds, and is oft ſallying forth?
Uſe 3. Doleful, and next dore to deſperate is their caſe, who are ſo far from mortifying the deeds of the body, that they nouriſh and cheriſh them, they help and quicken them, they make proviſion for the fleſh, which the Apoſtle warns us not to do, Rom. 13. laſt, Make no proviſion for the fleſh, but ſome even make all proviſion for it, they feed their corruptions, they ſtir up their luſts, by giving themſelves to think of thoſe things that tend thereto, by running upon occaſions of ſin, ventring boldly upon manifeſt temptations, by their exceſſive uſing the good creatures of God, and other wayes, Jam. 5.5. they live in pleaſure, and nouriſh their hearts as in a day of ſlaughter, they ſo live, that they make the body of ſin in them exceeding ſtrong and luſty, plump, and fat, and accordingly its deeds are the more numerous, groſs, and notorious, as the moſt ſtrong and luſty people have commonly the ſtrongeſt, and luſtieſt Children. Sad is their caſe, who do not mortifie their luſts, exceeding ſad then, ſad with a witneſs, is their caſe, their condition who do the contrary, when their fleſh luſteth, they heap fuel on the fire, and if corruption ſtir not of its own accord, they venture to call it forth, as if they ſhould (like mad men) call to their worſt moſt inveterate enemies to come and hack and hew them, cut their throats, or ſtab them through the heart.
Uſe 4. Be not you diſcouraged, who are daily exerciſed in this work of mortifying your ſins; though you can't at preſent quite win the field, and drive your enemies out, but they are ſtill rallying their forces and aſſaulting you, yet while you keep combating, and beating them down, be not diſcouraged; becauſe this is a work not to be iſſued, till you have finiſhed your courſe. It is not therefore to be expected, that you ſhould ſo ſubdue your corruption as no more to be troubled with it, while you are in this evil world.
Uſe 5. Hinder not one another, but rather, as you may, help each other in this work, becauſe it is ſo neceſſary to be done; do nothing (ſo far as you can help it) that will ſtir up corruption in another, but do what in you lyeth to prevent, and ſtop the workings of ſin in thoſe with whom you live, walk and converſe. It is too common a thing, and a great evil among men, they blow up ſin in one another, they ſtir up luſt in one another, and ſtrengthen one the other in evil, by ill councel, enticement, and perſwaſion, or by ſome vain naughty diſcourſe, or by provoking and vexing, or by ill example, by laying ſtumbling blocks, &c. be you ware of all ſuch things;
And whenever you ſee any under the working of any ſin, ſo ſpeak, ſo walk, ſo carry it towards them, that you may be helpful to them in the mortifying thereof, for this purpoſe remember theſe counſels, and ſuch like, Gal. 5.26. Let us not be deſirous of vainglory, provoking one another, envying one another. 1 Cor. 8.9. take heed lest by any means, your liberty become a ſtumbling block to them that are weak. Rom. 12.21. Overcome evil with good. 1 Theſſ. 5.14. Now we exhort you, brethren, warn them that are unruly, comfort the feeble minded, ſupport the weak, be patient toward all men, &c.
Uſe 6. Conſider and try each one as to himſelf, do you indeed mortifie the Deeds of the body?
You may here take notice of four or five things;
Firſt, The Apoſtle ſaith not, if ye mortifie your ſelves; a man may himſelf in his natural viſible body be mortified, and yet his ſins not be mortified, ſome have made away with themſelves, but they carried their luſts away with them, as Ahitophel, and Judas; ſome have macerated themſelves, almoſt ſtarved themſelves, yet the body of ſin and the deeds thereof, have been fat and flouriſhing, they have put themſelves to much ſuffering, and yet their luſts have lived ſtill, and ſome are much mortified in their outward man, by great afflictions, by old age, yet their ſinful affections have had no wound thereby, though perhaps through the weakneſs of their bodies, ſome of them have not ſo much appeared, as they were wont. Yet in ſome caſes, keeping under the body is a helpful means to the ſubduing of luſt, (ſo be it, it be not in a ſuperſtitious way) hence that, 1 Cor. 9.27. I keep under my body and bring it into ſubjection, leſt that by any means when I have preached to others, I my ſelf ſhould be a caſt away.
Secondly, The Apoſtle ſpeaks not of mortifying your temptations to ſin, (though theſe are to be avoided) a man may not have thoſe temptations …ich he had, his temptations may be as mortified, … …emoved, and yet his corruptions be the ſame; as … is the ſame in a ſtorm and in a calm, when … …nd is ſtill, that is ſtill, but the nature of the ſea is not changed; ſo a mans corruption may not work as it did, though it be the ſame that it was, becauſe he is not tempted as he was.
Thirdly, The Apoſtle ſpeaks not of hiding, covering and cloaking the deeds of the fleſh, ſo that they ſhould not appear to men, this may be, a mans ſins may be hid, and yet be as and more lively in him, than when they did ſhew themſelves; Abſalom hid his malice againſt his brother Amnon, but it lived and increaſed in him all the while; the Scribes and Phariſees covered their malice againſt Chriſt, when they came to him and gave him good words, but never more malicious than at that very time; ſo Judas cloaked his covetouſneſs; the truth is, this hiding and cloaking ſin, is a great deed of the fleſh, it is Hypocriſie; a Hypocrite through his ſhews and pretenſes may ſeem to others, yea and to himſelf, (for many Hypocrites deceive themſelves) to have his luſts in a great degree deſtroyed, and yet they have as much and more life than ever.
Fourthly, The Apoſtle ſaith not, if ye reſtrain, hold, or ſtop the working of ſin, this may alſo be, corruption may be a while reſtrained, through afflictions, conviction, common workings, and yet be far from any degree of death, as Saul's envy was reſtrained, and ſtop'd, inſomuch that he ceaſed his purſuing David, yet his heart was full of envy ſtill.
Fifthly, The Apoſtle ſpeaks not of changing the deeds of the body one for another, as Prodigality for covetouſneſs, open prophaneſs for formality, or the like, this oft is, a man ſteps out of one dirty path into another, he leaves one way of death, and walks in another, but ſo that he is never the nearer life, becauſe, though his ſin be changed, it's not mortified. Theſe things might have been enlarged, but I have only hinted them, yet are they worthy of great conſideration, it's not ſaid if ye mortifie your ſelves, nor if ye mortifie your temptations, or they be mortified, nor if ye cover and cloak your ſins, nor if ye reſtrain and ſtop your luſts in their workings, nor if you change your corruptions one for another, but if you mortifie your iniquities, if you kill, and truely deſtroy the deeds of the body of ſin; it is this, and nothing leſs than this, the actual real ſlaying our luſtings, and luſts, that is neceſſarily required to life.
See then that you miſtake nor, ſearch, examine, prove your ſelves concerning this, is it ſo that ye do actually truly kill, ſlay your ſins, take away their very life? are you really bent in your hearts to this work, and intent upon this buſineſs?
Q. How ſhall we know that?
A. 1. If ſo, you make uſe of all means you know or hear of, in ſeeking the mortification of the deeds of the fleſh. If men ſeek to kill any hurtful creature, to deſtroy an enemy, they not only do ſomething, but every thing they know or are told may conduce thereto till their deſign be accompliſh'd. If one means do not do, they uſe another, and another, till there be no more that they can do. So you uſe all means to deſtroy the deeds of ſin in you, there is no one thing, you know, or are told that is a good lawful means for the ruining the luſtings of the fleſh, but you give your ſelves to the practiſe thereof; yea, you are inquiſitive ſtill, what is yet to be done, as that young man ſaid to Chriſt. What lack I yet, ſo you ſay, what is more to be done for the ſlaying my ſin. And you have a readineſs to embrace any direction, that from Scripture, or good and warrantable experience you may be acquainted with. Yea, it is no ſmall joy and delight to you to hear how you may overcome your iniquities; if you hear any thing you before have not known, or taken notice of, it is to you as if you heard ſome means to cure a ſore and deadly diſeaſe.
Secondly, You endeavour to mortifie inward ſecret ſins, as really, as cordially as outward open ſins, thoſe which are known only to God, as well, and as much as thoſe which are manifeſt in the ſight of men. And you do follow every ſin to its natural ſeat, to your heart, and there ſeek to deſtroy it, as men that follow their enemies to their doors, and ſeek to ruine them there where they dwell, or are entrench'd, ſo you follow your corruptions, and do your utmoſt to deſtroy them, not only in their appearances abroad, but within, where they dwell and lodge.
Thirdly, You ſearch after your ſins, not being content your ſelves to mortifie thoſe you know, but you enquire, and look without, and within, and round about, whether there be not ſome that you know not, as one who in war ſearcheth after his enemies, to find out thoſe that hide themſelves in the hedges, behind the buſhes, among the trees, or in any ſecret place. It's ſaid of ungodly men they make a diligent ſearch after the ſins of thoſe they bare ill will to, Pſ. 64.6. they ſearch out iniquities, they accompliſh a diligent ſearch. So a gracious ſoul, who hates his ſins with a perfect deadly hatred, he ſearcheth out his own iniquities, he accompliſheth (not only begins, but goes through ſtitch with) a diligent ſearch; divers ſins lye ſecret, ſo deep, and ſtick ſo cloſe they are not eaſily to be perceived, therefore one whoſe heart is truly ſtirred in holy zeal againſt his ſins, he ſearcheth narrowly diligently, (as that woman Chriſt ſpeaks of for her loſt groat) that he may come to the knowledge of them, in order to their mortification.
Fourthly, If you are engaged with your whole ſoul in this work, then you do get ground upon the deeds of the fleſh, they are really weakned, and impaired (as the houſe of Saul before David) right endeavours wherein the whole ſoul is employed are not in vain, if they are in outward matters, yet are they not in ſpiritual things; a man may with all his heart do his utmoſt to get rid of a ſickneſs, and yet it grow upon him, and increaſe. But it is otherwiſe as to our luſts, he doth prevail and proſper, who in ſincerity and good earneſt is engaged againſt them.
Q. How ſhall we know that, whether we get ground upon our corruptions or no?
A. 1. If your ſpirits are more conſtantly, than they uſe to be, in a gracious holy frame, the breakings forth, and ſtrong workings of any corruption ſpoileth the preſent graciouſneſs, and ſpiritual frame of our ſpirits, if then you are more conſtantly in a godly heavenly temper, as if you have more holy thoughts, if your minds do more frequently and freely work upon God, the words, and things of God, if you have more conſtant breathings after God, if you now have a more continued readineſs to do good works, &c. then do you gain upon your luſts, if you are not ſo oft (as we ſay) off the hooks, out of tune in your ſpirits, in a carnal, vain, liſtleſs, careleſs, drowſy and ſinful temper.
Secondly, If when corruption moves and gets advantage againſt you, it doth leſs miſchief, than it uſe to do, though it doth hurt, yet not ſo much, it may diſcompoſe you, put you beſides your Bias ſomewhat, but not in ſo great a degree, it alters the frame of your ſpirit, but not altogether, not ſo as to lay all waſt, as formerly. But even then, when ſin ſtirs moſt, you find grace with all ſtirring much, as fear of God, diſlike of ſinful luſting, and riſing of heart againſt it more than at ſuch times was wont to be.
Thirdly, If you find your heart upon reflection, and a review of the workings of your ſpirits, and your converſations more ready to ſee the miſcarriages thereof, and what of ſin hath been therein, as alſo more enlarged in confeſſing and judging your ſelves for the deeds of the fleſh, and more grieved, broken, aſhamed, and humbled for them; the more of theſe things, the more are your ſins mortified, the more do you prevail againſt them.
Fourthly, If you are more fearful of ſin, leſt it ſhould break forth, and ſo more careful to prevent the ſtirrings of corruption, and more fervent in crying to God, day by day, to order all your ſteps in his paths, to keep your hearts, and to enable you to order your converſations aright, according to his will, if you can, and do more earneſtly and frequently preſent that petition, Lord, that thy will may be done by me on Earth, as it is in Heaven, or to that effect.
Fifthly, If when ſin doth ſtir, it is more ſpeedily ſuppreſt than heretofore, you find perhaps the ſame ſinful motions ever and anon, but then they don't continue ſo long as they did; you ſooner quench them, or get them down underfoot. It ſpeaks a full victory coming on, when the enemies attempts are more ſudde…ly quaſht, ſo if the workings of ſin are more ſpeed… …aſht and turn'd back; And when you ſooner reco…er your ſelves, and come to a right frame; I may add,
Sixthly, If it be now more eaſie to you to withſtand temptations, and to ſtand out againſt the riſings and movings of ſin, this ſpeaks corruption hath ſome conſiderable wound, and that it is dying, when a man hath a leſs adoe to quell it, and maſter it. Yet conſideration muſt be had of a time of ſpecial extraor…ary temptation, It is poſſible, a mans ſin may be ſorely wounded, and yet out-reach him, and give him ſuch a fall as it never did before, becauſe he may meet with ſuch a trial as all things laid together, he had not before, which was Noah's, Lot's and David's caſe.
Ʋſe 7. Let me ſpeak a little to excite you to give your ſelves more and more to this neceſſary Duty, Neceſſity (they ſay) hath no Law; Nothing muſt be hearkned to, or regarded, to ſtop a man in a caſe of abſolute neceſſity, which is very true, as to the matter in hand: becauſe this is moſt neceſſary, nothing muſt let us, we muſt break through all oppoſition and ſhake off all diſcouragement, whatever we neglect, this muſt not be neglected. How oſt is neceſſity pleaded as to the things of this world, I am neceſſitated, ſaith one, ſaith another, I am under a neceſſity to do this or that, O remember no neceſſity in any worldly matter like to this. Some plead a neceſſity of ſinning, as Eſau for the ſelling his birth-right, I am at the point to dye (ſaid he) Gen. 25.32. but we know there can be no true neceſſity to ſin, unleſs we ſhall ſay it's neceſſary for a man to provoke God, and deſtroy himſelf, or ſuch a neceſſity ſhall be pleaded as this, it's neceſſary to ſave a penny, though thereby a man beggar himſelf, It's neceſſary for a man to ſave his cloaths though thereby he loſe his life. But behold neceſſity indeed, this is true neceſſity; this is neceſſity in the language and judgement of ſound wiſdom, to mortifie all the corruptions of our ſouls: and what need more be ſaid? Yet take a word or two beſides what hath been ſpoken.
Firſt, If we do not mortifie the deeds of the body, they will mortifie all Ordinances to us, we ſhall not get good by any Ordinance of God, all will be as dead to us, Baptiſm will become as no Baptiſm to us, Rom. 2.25. The Lords Supper will become as no Lords Supper to us, 1 Cor. 11.20. This is not to eat the Lords Supper, to eat it with ſin unmortified; hearing the Word will be as no hearing the Word of God, Chriſt tells us, Briars and Thorns choak the Word, and ſtones, luſts unſubdued, cauſe it to wither, by hindring its taking root. It's true, Ordinances are appointed for the mortifying our corruptions, that's one great end of them, but if our hearts be not ſet upon the mortifying our ſins, if we let them alone, and give way to them, what hope that Ordinances ſhall profit us? The firſt good any get by Ordinances (unleſs any are brought to it by afflictions) is to ſtir them up to make War upon their luſts, or nothing is done to purpoſe, except this be done. Hence it's ſaid, Jam. 4.8. Draw nigh to God, and he'l draw nigh to you, cleanſe your hands ye ſinners, and purifie your hearts, ye double minded. No good, no advantage by Ordinances, no life in them, unleſſe God draw nigh to us in them, and if we would that God ſhould draw nigh to us in any Ordinance, we muſt draw nigh to him therin; but this we cannot unleſs we give our ſelves to the cleanſing of our hands, and the purifying of our hearts; that is, in a word, to the mortifying of our ſins, both outward, and inward; chiefly Hypocriſie; therefore he ſaith, purifie your hearts, ye double minded, but if we give way to any of our ſins, we give way to Hypocriſie, we are double-minded, and double-hearted, in our approaching the Preſence of God.
Secondly, If we do not mortifie our corruptions, they will, yea they'l cauſe us to mortifie whatever good motions or purpoſes are in us, one of theſe two muſt be, either we muſt deſtroy our ſins, or through them, we ſhall deſtroy that which is contrary thereto; for good and evil cannot both be together in the ſoul with allowance, if we ſo allow that which is evil, as not to ſeek the deſtruction of it, we ſhall ſo diſallow all good that's contrary to it, as not to ſuffer it to live in us; And ſo we ſhall joyn hands with Satan, for that's it he ſeeketh, Rev. 12.4. The Dragon stood before the woman, which was ready to be delivered, for to devour her Child as ſoon as it was born, ſo he ſtands ready to devour the child of every good motion, purpoſe, conviction, or working that is at any time in us: Take heed therefore that you do not put that good that is in you, as it were into Satan's mouth.
Thirdly, Have you not liſted your ſelves under Chriſts Banner? have you not taken Chriſt's Name upon you? therefore you ought to war againſt, and ſeek the death of all ſin in you; Chriſt Jeſus, the Captain of our Salvation expects this of all who enroll their Names as Souldiers under him, Col. 3.9. Lie not one to another, ſeeing ye have put off the old man with his deeds, Ye who make a profeſſion of Chriſt, have done this at leaſt by profeſſion, profeſſing Chriſt, ye do profeſs to have put off your former corrupt nature, with the deeds thereof: if then you mortifie them not, you contradict your profeſſion.
And if you are, as you would ſeem, Chriſtians indeed, then are you members of Chriſt, therefore are you obliged to mortifie your members that are on the earth; you are of the Myſtical Body of Chriſt, therefore ſhould withal induſtry ſeek to deſtroy the deeds of the body of ſin; and that the more, becauſe this was one end of Chriſts death, Rom. 6.6. 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, and conſequently that we ſhould morrifie it, for either we are, ſhall, and muſt be the enemies of ſin, or we are, and ſhall be the Servants of it, 1 Pet. 2.24. Who his own ſelf bare our ſins in his own body on the Tree, that we being dead to ſin, ſhould live unto righteouſneſs; but we are not dead to ſin, nor can we live unto righteouſneſs, if we ſubdue not the evil deeds of the Fleſh.
Fourthly, This is acceptable ſervice to God, becauſe our corruptions are enemies to him as well as to us, and he calls us forth to war againſt them: therefore when we endeavour their ruine we ſerve God; and God takes it as ſervice to himſelf, and he will graciouſly therefore reward it at laſt with his bleſſings, Heb. 7.1. Melchizedeck, King of Salem, Prieſt of the moſt High God, met with Abraham returning from the ſlaughter of the Kings, and bleſſed him. Melchizedeck was a type of Chriſt, who is ſaid to be a Priest after the order of Melchizedeck; In the foregoing words, chap. 6. laſt verſe, Abraham the Father of the faithful ſignifieth all Believers, his ſeed, his children. The Kings may ſignifie our luſts which naturally reign as Kings in us. Lot whom the Kings took captive, notes our ſouls captivated by our luſts; Abraham's deſtroying thoſe Kings imports our deſtroying our corruptions, as Believers through faith; Melchizedech his bleſſing Abraham thereupon, ſpeaks and gives aſſurance of a bleſſing to us from Chriſt, we ſo doing. Would you that when you have finiſh'd your courſe, and fought the good fight of Faith, Chriſt Jeſus ſhould ſo come forth and meet you, and bleſs you; then up and be doing, up and be fighting; ſmite, kill and ſlay all your iniquities: This is fighting the Lords battel, therefore as it is ſaid of Meroz, Curſe them becauſe they came not forth to the help of the Lord againſt the mighty; ſo curſed is every one that goes not forth with all his might againſt his mighty ſins; But bleſſed he that takes Babilon's children, yea her little ones (as the Pſalmiſt ſpeaks) and daſheth them againſt the stones.
In a word, though to wound your natural viſible body, or any member thereof be an unnatural thing, cauſing grief and pain, to deſtroy the body of ſin, and its deeds is a gracious work, from whence flow peace and joy; Great peace have they who love thy Law, ſaith the Scripture, but the more any fight againſt their ſins, and deſtroy them, the more they do, and the more they thereby will, love the Law of God; Therefore awake to this good work.
Uſe laſt, Be ye conſtant in this work; Never give over in any caſe, any place, at any time, for you carry the body of ſin about you wherever you go, and there are allurements every where, and baits to draw it forth in evil luſtings.
It is too common a thing, and one of the greateſt faults amongſt Chriſtians, that they are no more conſtant in this bleſſed work, ſometimes they beſtir themſelves herein, but at other times how negligent are they! they ſit down and fall aſleep at this great and neceſſary duty. Which how dangerous is it to ſtand ſtill though but one hour, one quarter of an hour? in a hot cloſe fight hand to hand, is it not full of danger? ten to one the man that doth ſo is knockt down dead. But if by negligence in this work you ſhould get no deadly wound, you would not eſcape ſome wound, which perhaps you ſhall not have cured a long while, it may be not while you live, and you'l find the work harder when you begin again, then you left it, when you left off; Some they grow weary and faint in this ſpiritual combate, but let them remember if they ſtop they muſt renew the fight again, and then however difficult it be now, it will be more hard to them, for ſin gains ground when we ſit ſtill.
But hold on, and thus ſhall you find the work eaſier, and thus ſhall you have conſtant peace without any conſiderable, or long continued breach thereof; though ſin ſtir ſtrongly, yea though it prevail much, yet while you keep diligent and conſtant in reſiſting, and oppoſing, and beating it down, your peace will abide. There is no inward true peace, but where there is inward war againſt ſin, and while this war is maintained and carried on, heartily, and vigorouſly, there is inward peace; for this is exceeding pleaſing to conſcience, that ſits as it were looking on, and is greatly pleaſed, delighted to ſee the ſoul luſtily wreſtling with, contending againſt, and purſuing to death its luſts and ſinful luſtings. Yea the Lord the Captain of our ſalvation is highly pleaſed to behold this, and therefore will ſpeak peace to thoſe thus employed, and daily exerciſed. Go over your experience, and ſay, when have you the moſt peace? is it not then when you are moſt eagerly ingaged againſt and hot in the purſuit of ſin, plotting, contriving, and by all means you can working its death? The experience of all Chriſtians, I doubt not, gives in reſtimony that this is true.