Death and Life, Sermons · Sermon 6
Sermon 6.
I Am now in the ſecond place to ſhew what we are to do, that we may have the help of the Spirit in mortifying the deeds of the body. For anſwer whereto, briefly in a few particulars.
Firſt, We muſt receive the Spirit, we can do nothing this way through the Spirit unleſs it be in us, dwelling and abiding in our Souls, which it will not be except it be received by us, 1 Cor. 2.12. We have received the Spirit which is of God. So have all we who truly believe; and they who have not muſt receive it, or never will they give any of their ſins a deadly wound through it. If any keep their hearts ſhur againſt the Spirit, they cannot have the help of it, in the work of mortification, or any other work to their Salvation. As till the Soul come into the Body and dwell in it, the Body doth not, cannot work, act, or do any thing by it; ſo till the Spirit come into the Soul, and be received to dwell there, the Soul doth nothing by it to the ſubduing it's luſts.
Secondly, They who have received the Spirit, muſt call in, or call for it's help and aſſiſtance; when you find corruption ſtirring, when you go about the killing your ſins, you muſt deſire and ask the Spirit's co-working with you; O that the Spirit of the Lord may now work with me! O that it may now aſſiſt me! let it now pleaſe to help me, in deſtroying this evill affection, in mortifying this and that ſinfull motion, I feel ſtirring in me! You muſt never attempt any thing without looking for, and ſeeking the Spirit's aſſiſtance, Pſ. 143.10. Thy Spirit is good, (it's a good guide) lead me into the Land of uprightneſs, by it O Lord! be pleaſed to lead me in the good and upright way, in the ſtrait path, the way everlaſting, till I ſhall come to that place appointed for upright ones, and where nothing of hypocriſie is, but all uprightneſs, and ſincerity only grows. So you ſhould pray, Lord! thy Spirit is holy, and mighty, it is every way able to help me, O let it aſſiſt me in mortifying mine iniquities, till they ſhall be all deſtroyed, till I come to that Country, where no ſuch poyſonous, & hurtful thing as ſin, doth grow, or live, or hath any being.
Thirdly, You muſt wholly rely on and truſt in the Spirit for its direction, and powerfull co-operation with you in this work, not having any thought as if you could put to death, or do any thing for the deſtruction of any ſin of your ſelves; but knowing, remembring and acknowledging alſo, your own utter weakneſs, and inſufficiency; your truſt, confidence & relyance muſt be altogether on the Spirit. As Jehoſaphat ſaid, We know not what to do, but our eyes are to thee, which implyes truſt and dependance on God; ſo your eyes muſt be to the Spirit.
Pſal. 38.19. Mine enemies are lively, and they are ſtrong, i. e. they are too ſtrong for me, what then? V. 15. In thee O Lord do I hope. So when our Spiritual enemies are lively, and when they are (as indeed they alwayes are) too ſtrong for us, we muſt hope in the Spirit of God, for ſtrength from it. Pſ. 47.3. He ſhall ſubdue the People under us; and the Nations under our feet, we will not think or attempt it in our own ſtrength, but as elſewhere it is, In the name of the Lord I will deſtroy them, yea in the Lords name will I destroy them: I will not truſt in my bow, nor ſhall my ſword ſave me, &c. So we muſt not think that any means we can uſe, can lay dead any ſin, but we muſt ſtill purpoſe, reſolve and endeavour the ſlaying of every ſin, in the power and ſtrength of the Spirit.
Fourthly, You muſt lye in the way of the Spirits working, as Marriners do lay their Veſſell in the way of the wind, or the Miller turns his Mill that way the wind blows, becauſe the Ship will not ſail, nor the Mill grind without the wind, So you muſt lay your ſelves in the way of the Spirits breathing, and turn your Souls to that bleſſed wind, that way it bloweth. I mean you muſt attend under Ordinances, you muſt give your ſelves to religious holy duties, to hear, to read, to meditate on the Word of God, to confer with others, and joyn in prayer with them as you have opportunity, &c. John 3.8. The Spirit worketh, As the wind bloweth where it liſteth, not where we liſt, but where it ſelf pleaſeth, and where is it, that the Spirit liſteth to work? ſure it is in the way of it's own appointments.
Fifthly, We muſt yeild up our ſelves to the Spirit, to be acted, moved and ruled according to it's pleaſure, as Souldiers, follow your Leader, obſerve his Commands, yea every beck or wagging of his head, or hand, and accordingly order themſelves, ſo we muſt well mind all the dictates, take notice of all the movings of the Spirit in us, and comply therewith Gal. 5.16. This I ſay then, walk in the Spirit, and ye ſhall not fulfill the luſt of the fleſh; So ſay I, yeild to the Spirit, to along with it, ſo ſhal ye mortifie any deed of the Fleſh. If the Spirit go one way & you will go another, if the Spirit call and you'l not hearken, if that ſpeak and you'l not hear, if that move and you'l not follow the motions thereof, then will the Spirit leave you to your ſelves.
See the V. following my Text, the Apoſtle having ſaid, if ye through the ſpirit mortifie the deeds of the Body, he adds in the next words, Rom. 8.14. For as many as are led by the Spirit of God, whereby he teacheth us, that if we would mortifie the deeds of the Body through the ſpirit, then we muſt be led by the ſpirit, we muſt reſign our ſelves to the conduct and guidance thereof.
Sixthly, We muſt wait on the ſpirit, if it doe not come in to our aſſiſtance, if it do not help us as we deſire, we muſt continue waiting, hold on looking for it, begging it, and uſing the means it hath ordained. As they waited at the Pool of Betheſda for the moving of the waters by the Angel that they might be healed. If the Angel came not and moved not the waters one day, nor the next; yea, though he ſtayed one week, and another, ſtill they waited there, till he ſhould come. When Saul waited not for Samuel, Samuel told him he did fooliſhly, and he ſhould loſe his Kingdome. So do they exceeding fooliſhly who wait not for the ſpirit of God, and hence it is that many loſe the Kingdom of Heaven, and never get victory over their corruption, becauſe they will not continue waiting till the ſpirit come in to their aſſiſtance.
Theſe ſix things we are to do, that we may mortifie our ſins through the ſpirit, but it is to be remembred that neither can any of theſe be done without the ſpirit, therefore we muſt ask it, that we by it, may be enabled to do theſe things. Yet muſt we not ſit ſtill, but we muſt put forth our ſelves, ſtir up our ſelves, and go as far as we can, as well as we can.
It ſhould be well noted, The Apoſtle ſaith not, If the ſpirit do mortifie the deeds of the body in you, but if ye through the ſpirit do mortifie them; plainly declaring and teſtifying to us, that though we can do nothing of our ſelves that ſhall be effectuall, we muſt not be idle, we muſt not ſit ſtill, but we muſt rouze up our ſelves, and as the little child that can't go alone, yet ſtrives to go, when lead, it moves it's leggs, and doth what it can towards it's going; ſo muſt we do to the utmoſt what lyes in us, towards the mortification of our ſins, and ſo look for the ſpirit, to carry us on in the work proſperouſly.
Application.
USe 1. Learn by the Truth to underſtand aright the councels, exhortations, and commands of Scripture, this and that the Scripture ſaith you muſt do, and you are oft call'd upon to do ſuch things from the Word of God; but how is it that you are to do them? Remember alwayes, though this be not every where, or every time expreſt, this is meant, this is alwayes underſtood, you muſt do ſo and ſo through the ſpirit, you muſt get the ſpirit, and give up your ſelves to the ſpirit, that you may do all and every of the things whereto you are counſelled, exhorted, or commanded. For this work of mortifying our ſins is a generall work that hath an influence into even all other things that concern us to do, or whereto we are obliged in our whole converſation; nothing can be done as God requireth if this be not done; every command of God implyes the ſubduing of ſome luſt or other, even luſt being contrary to ſome command. If then we are to mortifie our ſins through the ſpirit, through it therefore we are to yeild obedience to all the commands of the Lord.
Uſe 2. Learn whence it is that the purpoſes, reſolutions, and endeavours of men againſt their ſin, are ſo fruitleſſe and ineffectuall, how oft is it that men purpoſe, reſolve and take great pains to bring under this or that luſt in them? yet it retains it's ſtrength, yet it continueth your maſter notwithſtanding. Why? whence is this? It is becauſe they have not learnt to put themſelves into the hand of the ſpirit, and to take that along with them in what they do. They reſolve but not through the ſpirit; they ſtrive, they weep, but they truſt in themſelves, they call not for, their eye is not to the ſpirit of God; ſo all their reſolutions vaniſh & wither away, all their attempts, pains, and induſtry prove abortive and in vain. As it's ſaid concerning prayer, Jam. 4.2.3. Ye luſt, and have not; ye kill & deſire to have and cannot obtain; ye fight and war, yet ye have not, becauſe ye ask not; ye ask and receive not becauſe ye ask amiſſe: ſo many do much, they make a great deal of ſtir about the conquering their corruptions; yet prevail not, becauſe they do all amiſſe; & as Chriſt ſaith, Many ſhal ſtrive to enter & ſhal not be able, ſo many ſtrive to deſtroy their ſin but are not able, becauſe they have not learnt to go forth againſt their evill motions under the conduct, and in the power of the Holy Ghoſt. Hath it not been thus, ſometimes with you? Such a ſin you have found working ſtrongly in you, & you have made war upon it, ſought it's death, reſolved upon it's deſtruction; but to no purpoſe? It hath continued ſtill living, lively & ſtirring as before; learn then this day, & learn it well, what hath been the cauſe, even this, know this to have been the reaſon; you have not taken the right courſe, you have not duly ſought, & therefore have not truly had the ſpirit helping you, which only hath power to ſtrengthen, and skill to direct you in that you have endeavoured. As the Apoſtle ſaith, the ſpirit helpeth our infirmities, for we know not what to pray for as we ought. So the ſpirit muſt help our infirmities, or we know not in any caſe, or matter relating to the good of our ſouls what to do, as we ought. When any labour againſt their ſin without the ſpirit, they do as one that takes a great deal of pains to open a dore without the right key, or to cauſe a veſſell to ſail againſt the ſtream without any wind, in a calm. And perhaps you have obſerved that others they have got great victory over their ſins in much leſſe time; you have ſtriven long and yet are as trodden under foot by this and that baſe luſt, and another who began to look heavenward a great while after you, is able to trample his ſin under his feet; How ſo? becauſe he is wiſe, and being taught by the ſpirit, hath taken the ſpirit along with him in all his endeavours; and then no wonder. As ſuppoſe two veſſels ſet forth to one Port, from ſeverall harbours, the one long after the other, having divers leagues more to ſail, yet if this veſſel have a good gale of wind, and the other be becalmed, and have only the ſtrength of the marriners to put it forward by Poles and Oars, you will not marvel, if that which ſet out laſt, and hath the longeſt way to go, be firſt at the intended haven, leaving the other behind, basking and toſſing in the waves, poſſibly till ſhe be foundred or wrackt, through a great ſtorm ariſing.
Uſe. 3. Let this cauſe you to magnifie the Goſpel, the Doctrine of Chriſt, becauſe this tells you how you ſhall ſlay your worſt, moſt hurtful, deadly and powerful enemies, and lay them dead at your feet. The Law, that diſcovers ſin, Rom. 7.7. I had not known ſin but by the Law, for I had not known luſt, except the Law had ſaid, thou ſhalt not covet; The Law alſo denounceth a ſore curſe to them who walk after their luſts, but the Law telleth us not of a remedy, how we ſhall have help againſt them; it is the Goſpel that teacheth us to mortifie the deeds of ſin through the ſpirit. The meer light of nature ſaith of many ſins, they muſt be mortified, but is at a ſtand as to this, the only way for the mortification of them; hence thoſe great Moraliſts, and wiſe Philoſophers who ſpeak much againſt many impieties, and give divers rules (good in their place) for the getting rid of them, yet are ſilent in this; ſome of thoſe wiſe men gave ſtrange rules for the mortifying of luſt, (as that of Crates, famiſh thy ſelf) noting that it was not feaſable, and all their precepts are ineffectual for the real deſtroying any luſt; therefore the beſt of thoſe men are noted to have lived under the dominion of ſome deſtroying corruption, covetouſneſs, ambition, envy, or ſuch like; They write of one Democritus he put out his eyes becauſe he could not look without luſting, but did that mortifie his ſin? No, though his eyes were out, his corruption continued ſtill within.
There are two great things only to be known by the Goſpel, the one is how we may have peace with God, be accepted of him, and juſtified in his ſight? the Goſpel only holds forth juſtifying righteouſneſs. the other is this I am now upon, how we may get our ſins deſtroyed, and ſo our hearts purified?
Ʋſe 4. You may make uſe of this truth by way of tryal, whether you have the ſpirit of Chriſt in you or no; The greateſt queſtion in the world is, whether you are in Chriſt Jeſus, the Anſwer to that is, he that hath not the ſpirit of Chriſt (as the Apoſtle ſaith) is none of his, but he that hath the ſpirit of Chriſt in him, is in Chriſt. And if you would know whether the ſpirit of Chriſt be in you, this is one anſwer, if it be in you, it works in you, it helps and aſſiſts you; and that in mortifying your ſins. Have your ſins deadly wounds? is there any thing done really and conſiderably towards the ruining them? If ſo, then you have the ſpirit of Chriſt in you, becauſe this is to be done only through the ſpirit.
Ʋſe 5. Adore the Lord, and greatly praiſe him, that he is pleaſed not only to acquaint us with the neceſſity of mortifying the deeds of ſin, but alſo to direct us how we ſhall do it, and that in ſuch a way as this through his own ſpirit. God might have told us of the deſert of our ſins, the danger of living in them, and what would follow thereupon, and ſo left us to pine away in them, which had been a moſt woeful, doleful caſe. But behold, the riches of his grace, he ſhews us a way in the Goſpel both for our attaining pardon of our tranſgreſſions, and victory over all our corruptions! It may be objected, Alas what is this, that we hear, we muſt mortifie our ſins through the ſpirit, we may hear of this as many do, and yet be far enough from being freed from the power of our ſins. I anſwer, true, no doubt many hear of this, who yet continue to live after the fleſh, and ſo dye eternally, having not one of all their luſts deſtroyed. But then, it is their own fault, becauſe they follow not the Counſel of God in his Word; it is the love and goodneſs of a friend, if be tell you a ſoveraign effectual remedy for any mortal Diſeaſe under which you labour, though at length you dye thereof, becauſe you will not uſe the means he preſcribes, or directs you to. So is it the grace of God that he declares to us how our ſins may be killed, and our ſouls ſaved, though many hear thereof, and yet dye in their ſins, becauſe they take not the good counſel given them. It may be again objected, is the ſpirit at our command? can we mortifie our ſins through it, if we will? I anſwer, Though the ſpirit be not at our command, it is at our entreaty, ſo be it we heartily ſeek it as we are directed. (which how it is, will after be ſhewn) So that this truth leaves all thoſe utterly in excuſable who ſtill live in their ſins, (after their hearing it) and it will aggravate their condemnation, in that though they heard from the Word of God how they ſhould deſtroy their luſts, they continued ſtill enſlaved by them, and lived under the power of them all their dayes. Yet is this Doctrine a great diſcovery of the grace of God, to all men in general to whom the Goſpel is publiſhed. Eſpecially doth this ſpeak the grace of God to you who are in Chriſt, for he hath already actually given you his ſpirit, and all that he now requireth of you is, that you improve it, and make uſe of it, as of a great and moſt Noble friend, who is able and ready at all times upon all occaſions to help you. Know therefore the Lord your God is full of grace towards you; He indeed calls you to great work, to warring and fighting againſt your ſtrong corruptions, from which if he pleaſed he could eaſily, ſuddenly, altogether perfectly deliver you while here, as he will hereafter; This may ſeem hard, and ſeem to ſpeak ſome want of fatherly love and kindneſs; but think not ſo, ſeeing he hath given you an all ſufficient helper, fully anſwerable to the greatneſs of the work which he puts you upon.
Uſe 6. Let the ſixth uſe be to convince all ſuch of great error, who think they can mortifie their ſins of themſelves, or that any thing they can do, can be effectual to the mortification thereof without the ſpirit. It is one of the grand errors of the Antichriſtian party, to think that their vows, faſtings, penance, &c. can mortifie ſin, and they give themſelves divers of them, to ſevere courſes, and put others on to ſuch and ſuch things, as effectual means to ſlay their luſts without looking after the ſpirit of Chriſt for it's aſſiſtance. Wherein, too too many who oppoſe Popery are too like to Papiſts, (as in other things) for are there not many who hearing the abſolute neceſſity of having their ſins ſlain, do thereupon reſolve, and ſtrive, with their eye off from the ſpirit? and how frequent is it, for ſins to be cryed down, and people to be ſtirred up, to put away, leave, forſake, and deſtroy their ſins? but as to the ſpirit's help, and mens ſeeking that, there is a deep ſilence.
It is evident that men commonly imagine there's no neceſſity of any help, or at leaſt that there is no neceſſity of any ſpecial help of the ſpirit in this work.
But remember you, I pray, theſe three words.
1. Such a thought is full of falſhood and deceit, very croſs to plain Scripture, exceeding contrary to the Goſpel, ſo it hath much ſin in it. 2. It's very injurious to the bleſſed ſpirit, it derogates from his honour, denyeth it that which is it's prerogative, and it affronts Chriſt who hath obtained the ſpirit to help in this work, yea it makes the promiſe of the ſpirit vain and needleſs, and ſo its full of wickedneſs. 3. Such a thought is exceeding prejudicial to all in whom it hath place, for they who conceit, or imagine they can deal with their ſoul enemies without the ſpirit, are not like to have its help, nor will they look for, nor do they care for its aſſiſtance. When we ſuppoſe we can do a work that concerns us of our ſelves, we look not forth for a helper. Is it not ſaid ſometimes, I care not whether you, or he, or any one will afford me help, I'le do ſuch a thing my ſelf, I can do it without you, &c. O look to your own hearts, for ordinary is it, that men have truth in their heads and tongues, yet the contrary error deeply, ſtrongly rooted in their hearts, and thriving there; As in other things ſo in this, an uſual evil is it for men to hold the truth in unrighteouſneſs, they ſay they cannot mortifie any ſin without the ſpirit, yet let them but faithfully examine themſelves and they ſhall find that they do attempt to get the conqueſt of this and that ſin, and imagine that they ſhall without the ſpirit. Wherefore let the ſeventh uſe be,
Uſe 7. To put you upon conſidering, whether is this Doctrine printed in your hearts, have you a ſound conviction; have you a heart perſwaſion of it, that none, no not one of your ſins, not the leaſt of your many iniquities, evil affections, and ſinful motions, not your worldlineſs, not your vanity, not your pride, not your unbelief, not any other ſin can be executed, crucified and ſlain, but by the ſpirit of the Lord. How ſhall we know (you may ſay) whether our hearts are thus inſtructed, and poſſeſt by this truth? I anſwer,
1. If you are thus perſwaded, then you do honour the ſpirit in your hearts, and greatly prize it, value and highly eſteem it; there is a generation who notoriouſly ſlight the holy ſpirit, yea who ſcoff at and deride it; ſuch (ſay they jeeringly) are men of the ſpirit, all for the ſpirit; but let ſuch profane and brutiſh ones ſay what they will, you who are indeed convinced that you can get no real conqueſt over any ſin without it, you make exceeding much of it upon that account, and had much rather be men of the ſpirit, than men of eſtate and honour. Therefore the great thing you pray daily for is an abundance thereof, as the Pſalmiſt ſaith, take not thy holy ſpirit from me, you pray, Lord give thy holy ſpirit to me, O continue it with me, let me be filled therewith. And when you pray againſt your ſins, you do not ask the deſtruction of them directly or not only, but you ask the ſpirit, that through it you may mortifie them.
2. The promiſe of the ſpirit is exceeding precious to you, no promiſe more ſweet and refreſhing to your ſouls, no promiſe of forgiveneſſe delights you more than a promiſe of the holy ſpirit; every ſuch promiſe you embrace, and lay up in your hearts, as there is great reaſon why you ſhould, and that rather more than other promiſes, becauſe it is by the ſpirit that other promiſes are accompliſhed, all promiſes of grace are included in the promiſe of the ſpirit, they all being fulfilled thereby.
3. When you find you can't get any ſin under, that any luſt is too hard for you, then you not only are troubled, mourn and ſigh, by reaſon of the life and ſtrength of ſin, and your own weakneſs to maſter it; but alſo as much or more for want of the ſpirit, whence your weakneſs to mortifie it doth ariſe. A man not gracious, not truely enlightned may be much (upon ſome accounts) grieved becauſe ſome luſt in him is ſo ſtrong and prevalent, but an ungracious man hardly comes to this, to mourn for his want of the ſpirit.
4. You make much of the convictions of the ſpirit; you do not ſeek to ſmother them when it convinceth you of ſin, but you are glad of them, and cheriſh them: As you entertain a good friend whoſe company you deſire, whoſe help you need, and whom you would fain have to abide with you though he be ſomewhat free with you in telling you of ſome things he likes not: Or as wounded perſons (if they are bent to have their cure) receive with kindneſs a skilful Chyrurgion, though he open their wounds and in his work put them to pain.
So you give entertainment to the ſpirit, though it work for the cauſing you to ſee, and for the humbling you for your ſins.
Uſe 8. In the eighth place let me put you again upon the tryal whether you have learnt and do follow this neceſſary counſel, do you? doth every one of you, mortifie your ſin through the ſpirit? I hope there is no one of you ſo fearleſs of the great only true God, ſo faithleſs of the word of truth, ſo careleſs of his precious immortal foul, ſo mindleſs of his future eternal condition, ſo wedded to and, in league with ſin, as that he is wholly negligent in ſeeking to get it mortified. Therefore the queſtion I now put to you is, how is it that you endeavour this, is it in a right manner? is it according to the Goſpel as my Text directeth? It may be ſaid, I hope yes; but how ſhall I diſcern and prove to my ſelf, or any other if need were, that I indeed ſo do? for anſwer to that, take theſe things in ſhort. If ſo then,
Firſt, you have felt your need of the ſpirit, and from ſoul hunger and thirſt after it, you have gone to Jeſus Chriſt for it; he ſaith, John 7.37. If any one thirſt let him come to me and drink, now you thirſting, have gone to Chriſt and drunk, received from him, this water of life, the ſpirit, which is as a water of death to the ſins of thoſe in whom it dwells, and ſo as water of life to their ſouls.
Secondly, If you mortifie your ſins through the ſpirit, then you ſeek the mortification of them univerſally, and thorowly, even of all your ſins in all the workings thereof, ſo that if it might be you could wiſh, yea do deſire that nothing of them, or of any one of them might remain. The holy ſpirit is an enemy to one ſin as well as to another, and to every degree of ſin, and all the outgoings or workings thereof: therefore he that goeth forth againſt ſin by the ſpirit, he warreth againſt all ſin one as well as another; A ſign Saul was not carried forth by the ſpirit againſt the Amalekits (as to the frame of his ſpirit) becauſe he ſpared ſome he ſhould have ſlain; ſo a ſign a man ſeeks not the death of his ſin through the ſpirit if he ſpare any luſt, evil affection or motion. And if the ſpirit act you, then you lay out your ſelves, will and labour to mortifie every ſin in all it's outbreaking, which way ſoever it vents it ſelf and moves. For inſtance, pride that works many wayes and ſhews it ſelf by a mans habit, gate, looks, thoughts, &c. Now if you only mind to deſtroy your pride as iſſuing forth or working one or two of theſe wayes, and not all, you have reaſon to doubt whether you are acted by the ſpirit in what you do againſt your pride. So for covetouſneſs, that luſt hath many ſtreams and wayes of working, as making haſt to be rich, not giving to good and charitable uſes, buying under, and ſelling above the Market or due price, not allowing a mans ſelf or his Relations what is fitting, thirſting after gain, diſcontent becauſe a man hath or gets no more of the world, &c. Now if you only ſeek to deſtroy your covetouſneſs as moving and acting ſome and not all theſe wayes, that ſpeaks what you do againſt ſome, is not of the ſpirit. Or if you will and ſtrive to mortifie any ſin only in part, in ſome degree, that's a bad token, but this is a good ſign, when you are ſet againſt every ſin, in every motion, in all the wayes of its working, and leſs than its heart blood, its utter ruine will not, cannot content you.
Thirdly, You uſe none but ſuch means as the ſpirit hath preſcribed for the ſlaying any luſt, you will not meddle with unlawful, ſuperſtitious means, nor any other but ſuch as the Word of God directs to, as praying, reading, hearing, meditating, good Company, and ſuch like, for the ſpirit of God works not by unlawful means; if any do war ſpiritually by the ſpirit, they war lawfully; whereby it appears that Papiſts, and other ſuperſtitious perſons who ſeem very ſtrict, are not led out againſt their ſins by the ſpirit, becauſe they leave the right path, and take ſtrange courſes, which God hath not commanded. Yea, which he hath forbidden, ſuch a means is that, when any mew themſelves up in a Cell, or lay aſide their Calling, avoid the Society of Relations, and others with whom they ought to accompany, &c. I may add to this, you chiefly uſe thoſe means wherein the ſpirit principally delights, as looking to the promiſes, the ſufferings, the holy example of Chriſt, &c. It appears by the Apoſtles arguing, Rom. 6.1, 2, 3, 4, &c. to what he eſpecially lookt, and we ought to look for the deſtroying our ſin, even the death, the crucifixion of Chriſt; which alſo may be gathered from Gal. 6.14. God forbid I ſhould glory in any thing ſave in the Croſs of our Lord Jeſus Christ, by whom (or whereby, by which Croſs) I am Crucified to the world, and the world to me.
If you mortifie the deeds of the body by the ſpirit, then this work is in a good degree facilitated and made eaſie to you, though exceeding difficult in it ſelf and grievous to the fleſh. It's eaſie for one very weak to do a great work, if he have a ſtrong able helper, it's eaſie for a young beginner to make good Letters, and write well, if his hand be guided by a skilful Maſter. So for a ſoul to beat down its luſts when it hath the powerful aſſiſtance of the Almighty moſt wiſe ſpirit. And hence they who have the ſpirit helping them, fight againſt their ſins with delight; it being a good work, and they having good help, what they do is not burthenſom, weariſom and irkſom as it is to others, therefore they are not apt to be diſcouraged, and give over as others are, Neh. 4.8, 9. They conſpired all of them together to come and to fight againſt Jeruſalem, nevertheleſs we made our prayer unto our God, and ſet watch againſt them day and night; Nehemiah was not diſheartned, becauſe he was acted and aſſiſted by the Spirit in the work whereto he was called; Thus when a man is ſet on work againſt ſin by the Spirit. Only that none miſtake, let two things be here remembred.
Firſt, The Spirit of God ſeldom or never doth aſſiſt any in this life, in their combating with ſin as it can, it puts not forth all its ability to the utmoſt in helping any here, if it did, farewel all ſin preſently; but becauſe it's the will of God we ſhould ſtill be kept in exerciſe in this world, and fight it through all the way to heaven, therefore the Spirit of God helps thoſe who have its help only in ſome degree ſo far as it pleaſeth.
Secondly, The Spirit ſtrengthens ſome more, others leſs, and the ſame perſons ſometimes more, ſometimes leſs, ſometimes the Spirit almoſt quite leaves thoſe who have it and are acted by it, as to their ſenſe they are even altogether left to themſelves, either becauſe they have grieved the Spirit, or for their tryal, and to cauſe them to know more their own weakneſs, and pray more earneſtly for the Spirits help. Hence it may be that they who have the Spirit and have gone far in the war againſt their ſin by it, may find the work ſo hard as to begin for a time to ſink under it. As Moſes though in governing the people of Iſrael he was mightily enabled by the Spirit, yet once we read, Deut. 1.9. he complained of the burden of his work and ſaid he was not able to bear it. But it is not ordinarily, or uſually thus, for the moſt part they who have the Spirit with them go forward couragiouſly and delightfully, and thus is it ſtill ſo far as the Spirit doth lead and carry them in what they do.
Fifthly, If you mortifie your ſins by the Spirit, then as really as you endeavour the death of any ſin, you do labour to exerciſe that grace that's contrary thereto, every luſt hath a grace oppoſite to it, he that mortifies his luſt by the Spirit, doth alſo quicken his grace that ſtands in oppoſition to it, for the Spirit is as great a friend to grace, as it is an enemy to ſin, and by ſtirring up grace in us (as was formerly ſaid) the Spirit doth help us in beating down our ſin, if then the Spirit help you to mortifie envie and malice, it doth put you on to exerciſe charity, kindneſs, and mercy. If it aſſiſt you againſt coverouſneſs, it doth enable you to exerciſe contentedneſs, and thus as to other things. Therefore they hardly have the Spirit (in a ſpecial ſaving way at leaſt) working with them, who only ſeek to get ſin down, but mind not to get grace up.
Sixthly, This is a ſure rule, whatever the Spirit helps us to do, it cauſeth us to do from a gracious principle to a gracious end, ſo in the preſent caſe, if the Spirit ſtir up any to mortifie their ſins, it cauſeth them to endeavour the death thereof from a principle of hatred of ſin, love to God, and faith of his Word; and if the Spirit work with us, it cauſeth us to ſtrive to ruine ſin, not only as contrary to us, but as contrary to the law, nature, and name of God, and honour of Chriſt. Whoever aims only at himſelf in what he doth, he acts from and of himſelf, and is not acted by the Spirit. For though the Spirit love all in whom it is, it loves God more, and Chriſt more than it loves us. Though the Spirit aims at our good, yet more at the honour of God & Jeſus Chriſt.
Seventhly, Though the Spirit, if you are acted by it, do put you on to purſue all your ſins to death, yet ſome of them principally, as, the more ſtrongly and lively any ſin is, the more it ſteals or keeps the heart from God, the more it hinders you in religious ſervices, the more hurt it cauſeth you to do to others by offending, by hardning, and cauſing them to ſtumble, and whatever ſin it be by which Gods name, your profeſſion and your ſouls moſt ſuffer, that you eſpecially ſtrike at, and war upon; chiefly your chief ſin, your iniquity, your maſter corruption, which is in you the worſt; for the Spirit of God is a Spirit of wiſdom; and when it affords its aſſiſtance it is according to true wiſdom. Therefore it ſpake Saul to be acted by his own Spirit in that he ſpared Agag, the chief of the Amalekits againſt whom God ſent him, whereas of all other, he ſhould have put him to death, ſo when any indulge and are tender to their head ſin, that which ſits upon the throne in them which above all ſhould be mortified.
Eighthly, If you have the Spirits aſſiſtance, then you do ordinarily mortifie your ſinful motions under ſtrong temptations, as well as under weak, for all things are alike to the Spirit, whoſe power and whoſe underſtanding are infinite. Strong and weak temptations differ as to us, not as to the Spirit, therefore when it vouchſafeth its aſſiſting preſence, it doth help under and againſt all ſorts and kinds of temptations. It may be objected, hath it not been known and do we not read, that the beſt men under very ſtrong temptations do greatly miſcarry? For anſwer to that, it's true, but it's alſo true that even they who have the Spirit of God do ſometimes turn out of the way under weak temptations, (God ſo ordering it that they may the better know themſelves and be the more humbled) yea it is known that they who ſtand out againſt very mighty temptations, are for a time born down by ſome that are of no great ſtrength, compared with thoſe which they withſtand. David's temptation to take away the life of Shimei (who curſed him, flung ſtones at him then when he was King and had reigned long, his Servants alſo preſſing him to let them go and take off the head of that dead Dog) ſeems much ſtronger, than his temptation to cut off Nabal and all the males of his houſe, becauſe he refuſed to ſhew him kindneſs; yet David abſolutely refuſed to give way that Shimei ſhould be medled with, whereas he vowed the death of Nabal, and of all the men of his houſe, and armed himſelf and march'd forth to execute his purpoſe againſt him, which he had done, had he not been ſtopt as himſelf confeſſeth, 1 Sam. 25.34. In very deed, as the Lord God of Iſrael liveth, which hath kept me back from hurting thee, except thou had'ſt haſted and come to meet me, ſurely there had not been left unto Nabal by the morning light, any that piſſeth againſt the wall. So then, it is not barely the greatneſs of the temptation that makes a good man to ſtumble, but the withdrawing of the Spirit at ſuch a time, and then whether the temptation be ſmall or great, he is carried away thereby. Wherefore, I ſay, if the Spirit of God be in you and work with you, for the moſt part you mortifie the motions of ſin under all kinds of temptations; as you uſually ſtand out againſt ſmall, ſo uſually againſt great temptations alſo.
Laſtly, You aſcribe all that victory that at any time you gain againſt any ſin, to the Spirit, if you are acted by it, for when the Spirit helps, it makes the ſoul ſenſible that it could not do, what it doth, of it ſelf, Luke 1.49. He that is mighty hath done for me great things, and holy is his name, ſo ſaith the ſoul that is in a truely gracious frame and is carried forth againſt ſin by the Spirit; Not I have done great things to the curbing, quelling, and killing my ſins, but he that's mighty, the mighty Spirit of God, hath done great things in me, for me, and by me, as Iſa. 26.12. he hath wrought all our works in us, not we our ſelves of our ſelves, but he, yea, he hath wrought not ſome, but all our works in us.