Death and Life, Sermons · Sermon 8
Sermon 8. and Laſt.
I Am now come to the laſt thing to be conſidered in this Text, which I ſhall briefly diſpatch and put an iſſue thereto.
D. 3. That they who do mortifie the deeds of the body of ſin through the ſpirit, they ſhall live. As they who live after the fleſh ſhall dy, ſo they who do mortifie the affections, luſts and motions of the fleſh ſhall live, ſo be it, that they do this through the ſpirit, becauſe elſe its not done in truth, and to purpoſe. And there is this difference to be remembred, they who live after the fleſh deſerve tody, they earn the wages of death, it's not ſo here, that they who mortifie the deeds of ſin, do deſerve to live, for, though (as the Apoſtle ſaith, Ro. 6. laſt) The wages of ſin is death, yet the gift of God is eternall life through Jeſus Chriſt. God freely gives life, and Chriſt hath by his obedience to death obtain'd it, 1 Joh. 3.9. In this was manifeſted the love of God towards us, becauſe that God ſent his only begotten Son into the world that we might live through him, Chriſt was ſent to dye, that we might live, otherwiſe we could never by any means have had life. yet is this, (the mortification of ſin) the way to, though not the cauſe of life, it neceſſarily preceeds life.
Two things I ſhall ſpeak a little to, before I come to the Application.
1. Shew how they ſhall live who do this. 2. Give ſome reaſons for the confirmation of the truth.
How ſhall they live who do this? anſwer, look how they ſhall dye who live after the fleſh, in a contrary way ſhall they live who mortifie the deeds of the fleſh.
Firſt, If we do this we ſhall live the life of grace, of holineſs, which is called the life of God, Eph. 4.18. Having the underſtanding darkned, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſs of their heart. How excellent, how deſirable is their life, which is the life of God, even that life ſhall we live, let us but get our ſin dead through the Spirit of God, Chriſt the Son of God will live in us, Gal. 2.20. I live, yet not I, but Chriſt liveth in me, He did through Chriſt dwelling in him live a ſpiritual holy life, ſo ſhall we live; it's true none can do any thing this way (to purpoſe) till they are quickned, and have ſome ſpiritual life in them, can thoſe who lye dead in their graves, kill the worms that feed upon them? No more can any while they lye dead in their ſins, mortifie their ſins, they have not the ſpirit, therefore cannot act through it. But if we do deſtroy our corruptions through the ſpirit, then we are quickned, and we ſhall retain that ſpiritual life we have, 2 Pet. 1.10. If ye do theſe things, ye ſhall never fall, never fall as Adam did, ſo as to loſe, our ſpiritual life, as they of whom the Apoſtle ſpeaks that they are twice dead, (though he means not that ever they had a reall principle of ſpiritual life) ſhould it be that any of us (who have the ſpirit) ſhould grow quite negligent in this work of ſubduing our ſins, ſhould we altogether give it over, then ſhould we become like thoſe twice dead; ſin, as I may ſay, would choak, would ſtrangle our ſouls, or the new creature in us. But we continuing to keep under and to ſlay our ſins, ſo the life of grace we have, ſhall be retained, and we ſhall not fall into a dead frame, yea thus ſhall we have life more abundantly, we ſhall be more lively God-ward in all duties and good works, Rev. 3.2, 3. Chriſt exhorteth the Church of Sardis, to strengthen the things that did remain, which were ready to dye, and for that end biddeth them repent, mortifie their ſin; through the neglect whereof ſome good things were even as dead already, and others were in a dying caſe, it will not be ſo with us, if we herein do our duty, but all good will live in us, and it will grow more lively, ſo we ſhall be farther, and farther from dying.
Secondly, We ſhall live a life of peace and comfort, as it is, Gal. 5.25. we ſhall live in the ſpirit, in the peace, comfort and joy thereof, the Kingdom of God, we read, conſiſts in righteouſneſs, peace and joy in the Holy Ghoſt, but the more we mortifie our ſin through the ſpirit, the more of the Kingdom of God as it conſiſts in righteouſneſs, whereupon alſo we ſhall have the more of the Kingdom of God as it conſiſts in peace, and joy in the Holy Ghoſt, we ſhall have the more ſenſe of our juſtification, and of our peace with God, a more clear diſcerning of the forgiveneſs of our iniquities, a more quiet and acquitting conſcience, more of the rejoycing of the teſtimony of a good conſcience, (and the very ſlaying of our corruptions becauſe they are enemies will adminiſter joy) yea peace ſhall we have in great trouble, joy in the midſt of great ſorrow, for its not affliction, ſo much as corruption that deprives our heart of comfort, peace and joy; Nor can any trouble drown our conſolation, and chearfulneſs of ſpirit wholly, if our ſin be but mortified by the ſpirit, 1 Pet. 1.6. though in heavineſs by manifold temptations, yet ſhall our hearts greatly rejoyce. As Solomon ſaith of the worldly man's mirth (Prov. 14.13.) even in laughter the qeart is ſorrowful, and the end of that mirth is heavineſs, ſo as to a Godly man's ſorrow (if he keep conſtant and diligent in warring againſt his ſin) even in his mourning his his heart is joyful, and the end of that heavineſs, is gladneſs.
Perhaps God may withdraw, and much try ſuch a one, and …o his heart will have great ſorrow, yet not without a ſecret mixture of joy, and if his comfort ſeem to be dead, it is but as a ſleep, it will ſoon awake, and no true joy or peace can be while ſin is permitted to bear ſway in the ſoul, and is not heartily oppoſed.
Thirdly, We ſhall live a life of all true ſpiritual happineſs while we are here, we ſhall have God's favour, wherein (as the Pſalmiſt ſaith, there is life) and which is better than life, yea for the moſt part (at leaſt) we ſhall or may have the ſhining of it into us, the light of God's countenance ever and anon lifted up upon us; we ſhall have the bleſſing of God, all things will be bleſt to us, many afflictions will graciouſly be prevented, thoſe that come will be ſanctified to us, ſo that they ſhall not hurt us (ſpiritually, no more than the fiery furnace did the three Children outwardly, our ſouls thereby ſhall not be ſo much as ſinged, as their clothes were not by that devouring fire) nothing ſhall befall us, that will be evil to us in it's effect; No good thing ſhall be wanting to us, we ſhall thrive under ordinances, we ſhall hear and live, we ſhall be fed with and feed on the bread of life, our duties and our labours ſhall live, we ſhall experience the truth of thoſe, (and other like words) Pſal. 1.3. we ſhall be like a tree planted by the Rivers of water, that bringeth forth its fruit in its ſeaſon, our leaf ſhall not wither, and whatſoever we do ſhall proſper, ſo the bleſſing of God will attend us, and his favour compaſs us.
Fourthly, When we come to dye a natural death we ſhall live much better, we ſhall preſently live in our ſouls perfectly, and ſo ſhall we after a while live in our whole man, Joh. 5.29. we ſhall come out of our graves to the reſurrection of life, as Chriſt liveth, ſo ſhall we live, (and O how doth he live now, there above!) 2 Cor. 13.4. though he was crucified through weakneſs, yet he liveth by the power of God, we alſo are weak in, or with him; but we ſhall live with him, if ſin dye in us through the ſpirit of Chriſt, thereby we have great aſſurance, that we ſhall live with Chriſt, Rom. 6.8. if we be dead with Chriſt, we believe that we ſhall alſo live with him, to him that overcometh, ſaith the faithful and true witneſs, Rev. 2.7. will I give to eat of the tree of life which is in the midſt of the Paradiſe of God, which words ſeem to have reſpect to that ſpoken to Adam, after he had ſinned, Gen. 3.22, 23. leſt he put forth his hand and take alſo of the tree of life, and live for ever, therefore the Lord God ſent him forth out of Paradiſe, now ſaith Chriſt, though Adam having ſin'd, (and being mortified by ſin) might not eat of, or touch, or come near the tree of life, that he ſhould live for ever (as he hoped or ſuppoſed he thereby ſhould) yet to him that overcometh his temptations and corruptions, will I give to eat, (I'le not only permit him to eat, but I'le give him to eat) of the tree of life in the midſt of the Paradiſe of God (even the third heavens, that beſt place of all the creation, as Paradiſe was of all the earth) and ſo he ſhall live for ever (far better than Adam in that ſtate could have lived.) Hear men, and brethren; thus (O thus!) ſhall ye live, if ye will ſo fight againſt your ſins, as not to let them live in you. They ſaid of Paul, Acts. 22.22. it's not fit that he ſhould live, ſo the world may ſay of us, (and we conſidered in our ſelves have great reaſon to acknowledge we are not fit to live any life, no not here in this preſent evil world) but, through grace, we ſhall live a life ten thouſand, and ten thouſand times ten thouſand, much better, a life glorious and everlaſting, 2 Pet. 1.11. we ſhall have an entrance adminiſtred abundantly into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt.
Now for a few arguments to demonſtrate, and help faith, as to this truth, that they who ſo do (as is expreſs'd) ſhall ſo live, as is declared.
Firſt, it muſt be ſo, becauſe otherwiſe the ſpirit's work in us ſhould be loſt, the ſpirit's helping and aſſiſting us againſt our ſins, ſhould be in vain, to what purpoſe ſhould the ſpirit of the Lord enable us in this work, if we being help'd ſhould not live, but dye at laſt? Therefore ſhall we live, for the ſpirit's almighty ſpecial work cannot be loſt, our working alone might well be, and would be in vain and diſowned by God, but that which we do through the powerful aſſiſtance and effectual workings of the Holy Ghoſt, will ſurely be owned by the Father, for the ſpirit's ſake, and his own ſake who ſent it to ſtrengthen us, and Chriſt's ſake alſo who obtained it for us.
Secondly, The Spirit is the Spirit of life, it's he that quickneth, Joh. 6.63, it is the living water the Scripture ſpeaks of, and if we mortifie our ſins through it, it hath quickned us, we begin already to live through it, and it dwelleth in us, therefore we ſhall live, more and more, till we come to live the life of perfection and glory, Rom. 8.11. If the Spirit of him that raiſed up Jeſus from the dead dwel in you, he that hath raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies by his Spirit, that dwelleth in you; and in the mean time it will be quickning our immortal ſouls as to that death whereto by ſin they are obnoxious or lyable.
Thirdly, Having the Spirit of Chriſt we are in him, we are one with him, and this is a ſure evidence, and infallible teſtimony that Chriſt hath dyed for us, he hath ſo taken our ſins upon him, that he hath taken them away, he hath ſo born them, that he hath born them away for ever from us; he hath ſatisfied divine juſtice as to all our iniquities, and fulfilled the law, and now appears in the preſence of God for us. Rom. 8.3, 4. God ſent Chriſt, that the righteouſneſs of the law might be fulfilled in us (in our nature for us) who walk not after the ſleſh, but after the Spirit, and it's ſure we do walk after the Spirit, if we mortifie our ſins through the Spirit.
Fourthly, the Apoſtle gives us another Argument, in the words next following my Text, Rom. 8.14. for (ſaith he, As many as are led by the Spirit of God, they are the Sons of God, for, that is, for this reaſon it muſt be ſo, that if we through the Spirit, mortifie the deeds of the body, we ſhall live, becauſe, we ſo doing are led by the Spirit, which ever leadeth ſouls led by it to life, (as Satan leads ſouls that walk after him to death) and our being led by the Spirit, proves that we are the Children of the living God, whoſe Children ſhall ſurely live; the fountain of life will give life, the beſt, all life to his Children; and thoſe whom he makes his Children, are therefore ſo made by him, that they might live in him, to him, and with him for ever. As Chriſt faith, God is not the God of the dead, but of the living, ſo he is not the Father of the dead, but of the living, only of ſuch to whom he doth and will give life, all his Children ſhall have life from him, he will be their life.
Fifthly, Either we ſhall dye or live, there is no middle between death and life, but if we through the Spirit put ſin to death, if we mortifie it, then we ſhall not dye, becauſe none dye but it is by ſin, as by the guilt, ſo by the power of ſin, ſin kills all who periſh, but if ſin be killed in us, we ſhall not be killed or deſtroyed by it. He that ſlayeth his enemies, ſhall not be ſlain by them. He that mortifieth the diſeaſes that ſeize on his body, ſhall not by them be mortified in his body.
It may be ſaid, if we could mortifie ſin, ſo as never to ſin more, then no doubt we ſhould live, but, Alas, whatever we do againſt ſin, ſtill we ſin, yea, even continually one way or other. A. But it ſhall not be alway ſo, the day will come when you ſhall ſin no more, and in the mean time there is a party in you that ſinneth not, the Spirit ſinneth not, nor doth the ſeed of God in you, the new man, the new creature, and if you through the Spirit do ſeek and are ſet upon a hearty endeavouring the death of ſin, then the ſin that comes from you, is rather to be look'd upon, as from corruption remaining, than from you, becauſe you have a contrary principle, and the ſin that flows from you is againſt your will. as it is not the Palſey man that ſhakes his head, or hand, but the Palſey, Rom. 7.16. If then I do that which I would not, it is no more I that do it, but ſin that dwelleth in me, ſhould any one take your hand and ſmite another therewith againſt your will, would you not ſay, you did not ſmite him? ſo your ſin (whoſe hearts are in truth bent againſt it) is not accounted to you, that it ſhould prejudice you, and hinder your attaining life, but you ſhall live, as ſurely, as if you were wholly freed from ſin, and did never ſin at all. I know that ſpeech of the Apoſtle may be, hath been, and is (no doubt) much abuſed, by ſuch who underſtand it not, or uſe it to harden themſelves, to ſtop the mouth of conſcience, and of ſuch who juſtly reprove them, as it was wreſted and miſuſed by that Antinomian Maid, who being ask'd how ſtolen Cloaths came to be in her Cheſt, anſwered, it was not I, but ſin that dwelleth in me. But if that Scripture be rightly underſtood, and applyed, it is of great good uſe, and it doth eſtabliſh and confirm the preſent truth.
Sixthly, The Apoſtle ſaith, if God be for us, who can be against us, but if we through the Spirit make war to purpoſe againſt our ſin, then God is for us, we are on God's ſide; who is on my ſide, who? (ſaid Jehu) whereupon one looking out at a window he bid him throw Jezabel down, who was his enemy, whereby that man ſhewed himſelf to be on Jehu's ſide; ſo when we heartily ſeek to throw out and break the neck of that Jezabel, ſin that is within us, (which is enmity to God) then are we on God's ſide, and God is on our ſide, he is for us, if we are for him. As he is curſed who helps not the Lord againſt the mighty, ſo he is bleſſed that doth go forth againſt his ſin, that may be applyed to ſin which is ſpoken of Babylon, Pſ. 137. 2 laſt. O corruption, O luſt which art to be deſtroyed, happy ſhall he be who rewardeth thee, as thou haſt ſerved us, happy ſhall he be that taketh and daſheth thy little ones againſt the ſtones, who ſeeks thy utter deſtruction!
In a word, ſin hath not dominion over thoſe, who mortifie it through the Spirit, therefore they are under grace, therefore they ſhall live through grace; they are in the covenant of grace, which is a covenant of life, therefore they ſhall have life according to, and by the covenant.
Application.
Uſe 1. LEarn hence a reaſon of that deadneſs that is upon the Spirits of men, of profeſſors too commonly; how many have a name to live, yet are dead? and how many are under great deadneſs as to all holy duties, all ordinances, all good works, reprobate, or much like ſuch who are reprobate to every good work, Tit. 1. laſt, ſpeak to them, call, cry aloud and tell them, this, that, is their duty, ſhew it them by Scripture, yet (O ſadneſs) they have no life, no heart to it; you had even as good call upon a dead man to eat, to drink, or hear and do any thing you ſhall ſay to him. Why, what's the matter with men that they are thus dead, their hearts, their conſciences, their wills, and affections dead? the cauſe is palpable, their ſin liveth, luſt is unmortified. Know it, whoever of you are under prevailing deadneſs of ſpirit to, or in that which is good, and your duty, deadneſs of heart God-ward, there is ſome luſt or other that is lively in you, ſeeing they ſhall live who do mortifie the deeds of ſin. And as for thoſe who are dead at heart (eſpecially if they are daily ſo) be it as to any good, or as to joy, peace and comfort, let them conſider, whether it ariſe not hence, the prevalency of ſome ſin in them, the death whereof, they have not induſtriouſly ſought, through the Spirit. Or if any are without the life of happineſs, by God's countenance ſhining upon them, look well into thy ſelf, ſearch and ſee, is there not earthly mindedneſs, worldlineſs, love of the world, pride, impatience, hypocriſie, envy, or ſome other iniquity unmortified, and which through the Spirit, thou ſeekeſt not the deſtruction of. Or if any are born down with fear, overcome with doubts concerning their living hereafter, (though this, through temptation may be the caſe of a very gracious ſoul) yet it's not without ground to adviſe and perſwade ſuch alſo to try themſelves in this matter, whether there be no luſt they ſeek not the death of, or whether what they do be not through themſelves, rather than through the Spirit. Becauſe this is given as an evidence of life, therefore (uſually) the Spirit of God doth bear witneſs with their Spirits, who do through it mortifie their ſins, that they ſhall live. In the general this is a truth, and (ſetting aſide ſome particular ſpecial caſes) it will be found true as to all; whatever death or deadneſs any lye under, it is cauſed by ſome ſin open or ſecret which they don't uſe means by the Spirit to deſtroy. And therefore, let the ſecond uſe be.
Uſe 2. To perſwade you all (yet once again) to this ſo great a duty, be perſwaded one and all (particularly you who are under deadneſſe) to mortifie your ſin through the ſpirit, you who have not yet begun, O that you would enter upon this combate, you who have begun, hold on, go forward, and be more induſtrious here in, in this time of wars and rumours of wars (which may as yet increaſe with other deſtroying killing judgments) let this be your war, your daily fight becauſe this is the way to life. Is there any one of you, but deſireth to live in the ſenſe of my Text? Can you be content with a ſhort, uncertain natural life, and not look after that which is far better, ſeeing it may be attained, and the way to attain it is laid plain before you?
Say (I pray) ſay in your hearts, ſay before God, Would you not? Do you not deſire to live a life of holineſſe, a life of ſpiritual peace, comfort and joy, a life of happineſſe under the warm, moſt refreſhing beams of Gods face and favour? Would you not? Wiſh you not that you may live for ever with Chriſt in glory, when your natural life ſhall end? Doth not thy heart ſometimes (at leaſt ſay) O that my Soul may go into life when my body ſhall dy, and that my body may be raiſed to the reſurrection of life? Some (poſſibly) may think it ſtrange that I propound ſuch queries, ſaying in themſelves, who is there but would, and deſireth ſo to live? I anſwer, well is it for thoſe who have a thorow will and deſire thereto, for they will undoubtedly induſtrouſly ſeek to walk in the way of life, they will hearken to this counſel, and make it their ſtudy and buſineſſe to mortifie their ſin through the ſpirit. It was the ſaying of one (as I have read) that he would ſwim through a Sea of Brimſtone to get to heaven; ſtrong deſires cauſeth ſtrong endeavours, and carrieth through great difficulties, hunger (we ſay) breaketh through ſtone walls, but if thy heart be right, that which is required of thee, being to be done through the ſpirit, is not of extream difficulty. I beſeech you, what think you, hath that man a mind to live in good earneſt, who will not ſeek the life of his deadly enemies, who unleſſe deſtroyed, will ſurely deſtroy him? Or, who will not give himſelf to the uſe of good and effectuall means preſcribed to him, for the removing a diſeaſe, or healing of a wound, which unleſſe cured will certainly be his death? verily, no more have they a thorow, ſound will, or fervent deſire to live ſpiritually, happily and eternally, who hearing what muſt be done in order thereunto, caſt the counſell of God behind their back, not giving up themſelves to the obedience thereof. But wilt thou O Soul be ſo unwiſe? be not thou (whatever any other is) ſo fooliſh as not to thirſt after ſuch life. If thou ſayeſt thou doſt long for it, ſhew the truth and ſtrength of thy deſire, by thy diligence in practiſing daily this exhortation; which if thou doſt not, but ſhalt neglect and deſpiſe inſtruction, then truly thou wilt not can'ſt not live, that's implyed, (when it's ſaid, He that doth this ſhall live) he that doth it not ſhall not live. Remember, ſaith Chriſt, Lot's wife; So remember other Scripture examples, particularly that, 1 Kings 20.35. One of the Sons of the Prophets, ſaid to his neighbour in the word of the Lord, ſmite me I pray thee, and the man refuſed to ſmite him, then ſaid the Prophet, becauſe thou haſt not obeyed the voice of the Lord, as ſoon as thou art departed from me, a Lyon ſhall ſlay thee, and it was ſo, as ſoon as the man was departed from him, a Lyon ſound him, and ſlew him; So it's ſaid to thee this day in the word of the Lord, ſmite I pray thee, kill, deſtroy thy ſin, if thou refuſeſt, then ere long (thou knoweſt not how ſoon) a Lion will ſlay thee, thy luſt, and Satan that devouring Lion, yea the wrath of the Almighty worſe than a thouſand Lions will ſlay thee with a ſlaughter far more terrible and dreadfull, than that was, wherewith that man was ſlain; thou wilt find and feel the truth of this, as he experienced to the loſſe of his life the truth of the Prophet's word. You may alſo obſerve in the ſame Chapter V. 42. The Prophet ſaid to Ahab King of Iſrael, (Thus ſaith the Lord) becauſe thou haſt let go out of thine hand, a man whom I appointed to utter deſtruction, therefore thy life ſhall go for his life. So aſſuredly, if thou ſhalt let thy ſin eſcape, which God hath appointed to utter deſtruction, in the ruining whereof thou mayeſt have the aſſiſtance of the ſpirit, then ſhall thy life go for it's life. Muſt it not needs be ſo, if the not ſmiting a Prophet, when God commanded it, coſt a man his life, (againſt the doing of which he had a ſeeming fair objection and excuſe) if the not ſlaying Benhadad a King, when God would have him ſlain (though we read not God had ſo expreſly declared) coſt Ahab (a King) his life; then how ſure, the not ſlaying thy ſin, which God ſo oft calls upon thee, and preſſeth thee to mortifie, will coſt thee thy life? Fain would I (may it pleaſe the Lord to work) that this counſell may become rivered and rooted in all our hearts. Therefore I ſhall hint a few moving perſwaſions.
Firſt, Set forth, up and be fighting couragiouſly and conſtantly againſt your corruptions, and iniquities by the ſpirit, ſo ſhall you have many victories, you will oft get the better of them, and every victory will be a cordiall, a cup of conſolation to your hearts, much joy will you thereby have now, & much more hereafter, when the fight ſhall be quite ended. Nothing gladdeth more in this world, than victory over ſtrong mighty inveterate enemies, how did Deborah and Barak rejoyce when they came off victorious, with Palms in their hands, Jud. 5.1, 2. &c. Then ſang Deborah & Barak the ſon of Abinoam, on that day, ſaying, praiſe ye the Lord, for the avenging of Iſrael, &c. Then they ſang, When? Ch. 4. laſt, The hand of the children of Iſrael proſpered, and prevailed againſt Jabin the King of Canaan, untill they had destroyed Jabin King of Canaan, i. e. (as if it had been ſaid) that great, that potent deſtroying King Jabin, therefore his name is ſo repeated. Therefore that thou mayeſt ſing now, and much more hereafter, and ſing for ever, ſtir up thy ſelf, take hold of the Lord, march out againſt every ſin in his name and ſtrength, for ſo ſhalt thou prevail, be not diſcouraged. Read and conſider, weigh that well, Jud. 6.12, 13. The Angel of the Lord appeared to Gideon and ſaid unto him, the Lord is with thee, thou mighty man of valour, Gideon replyed, Oh my Lord, if the Lord be with us, why then is all this befaln us? &c. V. 14, 15, 16. And the Lord looked upon him, and ſaid, go in this thy might, and thou ſhalt ſave Iſrael from the hand of the Midianites: have not I ſent thee? and he ſaid, oh my Lord, wherewith ſhall I ſave Iſrael, Behold my family is poor in Manaſſeth (a poor Tribe) and I am the leaſt in my Fathers houſe, and the Lord ſaid unto him, ſurely I will be with thee and thou ſhalt ſmite the Midianites as one man.
Secondly, If God intend to ſave us, he will take ſome ſevere courſe, or other with us for the deſtroying our ſin, if we will not be perſwaded by fair means by his word, to ſeek it's deſtruction; whence was it that the inceſtuous Corinthan was delivered up to Satan, and thereupon had ſo much ſorrow, that he was ready to be ſwallowed up thereby, it vvas for the deſtruction of his ſin, the ruining vvhereof he neglected; the Pſalmiſt ſaith, fools becauſe of their tranſgreſſion are afflicted, becauſe they countenance their ſin and are too tender tovvards it, vvhichwhich is their folly, therefore God makes them ſmart. Hence Davids bones vvere broken, becauſe he did not mortifie the luſtfull motions that vvere in him, but gave vvay thereto. Remember vvhat Chriſt ſaith, Rev. 3.19. As many as I love, I rebuke and chaſten, be zealous therefore and repent.
Thirdly, What is the end, aim and tendency of every deed of the body of ſin, every ſinfull motion? It is your death, Abſtain, ſaith the Apoſtle Peter, from fleſhly luſts which war againſt your ſouls, Why do they vvar? but to kill your ſouls, and ſo far as Satan hath a hand in ſtirring up your luſts, he directly aims at your utter ruin; therefore ſeek the death of your luſts. Is it not better for ſin to dy, than for your ſouls to dy? No man can be ſo irrationall as to think and ſay plainly, that it's vvorſe for him to ſlay his ſin, than it vvill be to be ſlain by it. This is even the fartheſt ſtep from vviſdom, for any to pleaſe his fleſh, and Satan, his vvorſt enemies, to his ovvn eternall undoing.
Fourthly, While any ſin is in you unmortified you cannot be ſo uſefull to others; you'l not have a heart no… … capacity or fitneſſe to do that good you might in your generation, that you ſay or do vvill not be ſo advantagious to others: yea ſin being unmortified you vvill thereby do much hurt, by ſtumbling them, hardning them, cauſing them to blaſpheme (as David by his ſin opened the mouths of the enemies of the Lord in blaſpheming.) And hovv ſad is this, for a man that ought ſtill to do good, to do much hurt? for a man to be an inſtrument of Satan, as every one is, vvho doth hurt to others ſouls? it may be by ſome one corruption in you not ſubdued, but prevailing, you may be in a great degree a means, through your ill example, or otherwiſe, of the damnation of ſome of your Relations, Acquaintance, or ſuch with whom you have to do, certainly a man that underſtands himſelf, had rather lye rotting in the grave, than live to do miſchief, eſpecially ſo great hurt.
Fifthly, there cannot be the leaſt ſhew or ſhadow of reaſon why we ſhould ſpare any ſin. Good reaſon there may be for a man to ſpare outward enemies, and to do thoſe good who hate him: This may be an honour to a man (Theodoſius the Emperour is highly commended, for that when he was moved to execute one who reviled him, he ſaid that were it in his power, he had rather raiſe his dead enemies, than put to death his living.) Or there may be hope that a mans enemies will grow better in time if ſpared, or they living may be of ſome uſe one way or other, or ſome friends may interceed for them, &c. But if you let go your ſin, this is the greateſt diſgrace, ſhame and diſhonour that can be to you; it's impoſſible ſin ſhould grow better, but the longer you let it live unmortified, it will ſtill grow worſe as to you. Sin it ſelf cannot be of any good uſe; There is no one who will be pleaſed by your ſparing ſin, unleſs you ſhall take Satan for your friend, or ſome one in whom he ruleth. Nor is there or can there be any other reaſon why you ſhould forbear, or defer to ſeek the death of every ſin.
Again, Conſider the ſmalleſt ſin not mortified, is far worſe than the greateſt groſſeſt ſin that hath never ſo oft broke forth, if it be at length brought under; for the leaſt deed of the body of ſin let alone is mortal to you, it will kill you; but the greateſt, being mortified, will be no bar to, or at all prejudice your ſalvation; for if ye mortifie the deeds of the body, ye ſhall live, how great, heinous, mighty, prevailing and provoking ſoever thoſe deeds have been.
Therefore be fully reſolved (through the ſpirit) to endeavour the death of every of your ſins, ſeeing ſin hath already done us ſo much hurt, by wounding, by defiling … ſouls, by ſeparating between God and us, and cauſing many wayes much ſorrow to us, it is but juſt revenge to ſeek its death, it's ſaid indeed, avenge not your ſelves, but you know that is not ſpoken as to our ſins, the Iſraelites were to deſtroy the Amalekits, and Midianites (when God commanded them) and that utterly becauſe of the hurt they had done to Iſrael, and the Apoſtle makes holy revenge one ſign of true repentance, 2 Cor. 7.11. How do wicked men mortifie the deeds of the Spirit, its motions and convictions, how much have we all been guilty thereof? O that for time to come, we may wholly addict our ſelves to the mortifying of the deeds of the body of ſin.
Remember, be you faithful in this combate for a while, and yet after a little time it will be perfectly dead, and buried (as I may ſay) and that never to have any reſurrection; our viſible body ſhall riſe again, not the body of ſin, nor any member thereof, when once quite deſtroyed.
I ſhall here add three or four directions, beſides thoſe formerly mentioned.
Firſt, Look upon and account this to be one end of all Gods providences towards you, to ſtir you up to this duty; hence your afflictions which you (perhaps) ſpeak of, as ſo many, ſo great, they are to take away your ſin, hence your mercies (which when feweſt and leaſt, are more and greater than your afflictions) they alſo are to excite you againſt your ſins, for the goodneſs of God leadeth to repentance; and if you thus account and reckon, it will be a good help to awaken you thereto, 2 Pet. 3.15. account that the long ſuffering of our Lord is ſalvation, account ſo, thus think, and judge in your ſelves, but why ſhould we ſo account, becauſe this will be a means to put us upon our duty, as may appear by the 14 v. upon which he brings in that exhortation, be diligent that ye may be found of him in peace without ſpot and blameleſs, then comes in that, as a help thereunto, and account that the long-ſuffering of God is ſalvation, do ſo, and thereby you will be quickned to be diligent that you may be found of him in peace, ſo you ſhould account of all God's providences, they are ſalvation, in order to the ſalvation of your ſouls, and conſequently to the deſtruction of your ſins.
Secondly, Think not a little pains enough for the mortifying any ſin; though all our pains be nothing without the ſpirit, yet the ſpirit will have us not only to do, but to do with all our might. There muſt be violence uſed againſt our ſin, which Chriſt teacheth, when he ſaith, cut off thy right hand, right foot, and pluck out thy right eye that offends thee, touching it, a little ſmiting it is not enough, it muſt be cut off, and pluck'd out, all that we do ſhould be done with all our might, much more this. If we did ſtrive more, the Spirit would help us more, But,
Thirdly, Let nothing quiet thee unleſs thy conſcience tells thee thou art hearty and zealous in this work, and doſt get ſome ground upon thy ſin, it's croſs to Scripture for a man under the power of ſin, (he not bearing up and wreſtling ſincerely and ſtoutly againſt it) to bleſs himſelf in, or quiet himſelf by any thing; and this hardens the heart, nouriſheth ſin, ſtrengthneth and increaſeth it, when a man upon any account, ſpeaks peace to his ſoul while he lives in ſin, hence that terrible word, Deut. 29.20. God ſaith his anger and his jealouſie ſhall ſmoke againſt that man (who giving way to ſin, bleſſeth himſelf) and all the curſes ſhall lye upon him, &c. if a man flatter himſelf that he ſhall do well, becauſe he hath had ſuch comforts, doth perform ſuch duties, God is merciful, Chriſt hath dyed, &c. though he live after the fleſh in this or that evil deed or motion thereof, then will that man's ſin prevail more and more, and it's not like to be mortified, or that he ſhould ſeek the mortification thereof.
Fourthly, Beware of all leſſening and extenuating thoughts of your ſin; to beget ſuch thoughts in us, is Satan's way to defend our ſin, and deaden our hearts to the ſeeking the death thereof, as that we cannot help it, (which is no extenuation but an aggravation of ſin, when it ariſeth from the ſtrength of ſin in our hearts, 2 Pet. 2.14. it's expreſs'd to aggravate, or ſhew the greatneſs of their ſin, they cannot ceaſe to ſin) or that our ſin is not ſo great as ſome others (I am not, ſaid the Phariſee, like this Publican) or I have ſuch a temptation (the woman ſaid, Adam thou gaveſt me, ſhe gave me, and I did eat) or any other excuſe, while a man's mind is ſo exerciſed and buſied to make his ſin appear as little as poſſibly he can, it roots and grows in him; he'l not ſtrike hard at it, if he think it ſmall; he'l give it a weak blow, if he think it weak; no great ſtroke, if he imagine it not to be great, as if a man be to kill a little creature (a flye ſuppoſe) he'l put forth but little ſtrength, for that he thinks enough. Labour therefore to ſee your ſin as it is in its greatneſs, heinouſneſs, and utmoſt ſinfulneſs ſo far as may be; and for that purpoſe, view your ſin in the glaſs of the word, ſee how it's ſet …th there in the word of truth, applying all that's ſpoken againſt ſuch and ſuch a ſin to your ſin, that ſin in you, — conſider how it is in God's eye, how he looks upon it, as alſo how it will appear to you, when you come to dye, or ſtand in judgment; and lo…k round it, weigh the aggravating circumſtances of it, the love, the goodneſs of God to you, your knowledge, means of ſanctification, and checks of conſcience, your profeſſion, your hope, your prayers, with other ſuch things.
Uſe 3. All you who do mortifie your ſin in truth, through the Spirit, be aſſured this day you ſhall live; for you to believe is as really your duty, as it is for you to do any thing againſt your ſin, and the more you believe it, the more will you do againſt ſin; a man may conceit he ſhall live, and therefore let his ſin live; but he that hath a true faith grounded on the Word of God, particularly my Text, that he ſhall live, he'l become thereby more induſtrious in warring againſt ſin, for faith is a purifying grace. Believe then, live you ſhall, ſpiritually, while you live naturally, if at preſent you have not, you ſhall have peace and joy.
God's favour is towards you, and you ſhall have a ſenſe of it, if now you are without it, and eternal life is yours, you are heirs of it. Dye you may a natural, but not a curſed death, not the ſecond death, as ſhe ſaid, who going cheerfully to Priſon, and hearing one ſay to her, you have not yet taſted death, true anſwered ſhe, nor ever ſhall I, for Chriſt ſaith, (Joh. 8.51. if a man keep my ſaying, he ſhall not ſee death, ſo you who keep this ſaying, ſhall not ſee death, but you ſhall ſee life and enjoy it for ever, you are written among the living in Jeruſalem, Iſa. 4.3. or (as it's otherwiſe read) you are written unto life, your names are in the book of life, ſee by faith, there is a book of life, where the names of all that ſhall live are fairly indelibly recorded, and among others, there even there ſtands thy name, your mortifying your ſin through the Spirit, is a ſure evidence to you hereof, therefore by it, mortifie your doubts, and let your aſſurance be raiſed, and let it give life to your hearts, even the life of comfort; This promiſe ye ſhall live, contains in it more than tongue can expreſs, it is comprehenſive of all you deſire, or can reaſonably wiſh for, Let not thy ſoul refuſe to be comforted by it, it matters not much what now is, think thou of what ſhall be. Now, thou mayeſt be as dead as to thy name, eſtate, health, this or that good, but doubt not, thou ſhalt live, ſo live, that there ſhall not any ſhadow of death remain in thee, upon, or to thee.
You may ſay, this is a good word to them who can rightly apply it, and me thinks I could drink in the comfort of it abundantly, did I know it belongs to me, but I fear whether I do truely mortifie my ſin through the ſpirit, or no.
I anſwer, the Apoſtle ſpake this by the Spirit, which had never moved him ſo to ſpeak had it not been a thing knowable, it's manifeſt this may be known, and queſtionleſs they who have the help of the Spirit in mortifying their ſin, may (if they have not) have the teſtimony of it, that they ſo do. who helping his friend in any great work, is unwilling he ſhould know it?
A few things I ſhall propound over and above what you have heard, that may be ſomewhat helpful to you in your knowing this.
Firſt, Is your eye much upon your ſin, is it much in your thoughts, eſpecially your chief iniquity; have you many thoughts of that, is your mind much exerciſed upon it? Pſ. 51.3. my ſin is ever before me. When a man ſights againſt an enemy, he keeps him in his eye, looks ſtedfaſtly on him; ſo he that is bent upon the mortifying his ſin, hath his thoughts much on it, not as ſome to be pleaſed therewith, but ſo as to grieve for it, to ſigh becauſe of it, and to conſider what he ſhould do for the preventing and deſtroying it.
Secondly, Doth the breaking forth of ſin and your being at any time maſtered hy it, ſadden your hearts, as really and more than affliction? ſickneſs cauſeth ſadneſs, Neh. 2.2. Why is thy countenance ſad, ſeeing thou art not ſick? ſo doth other affliction, but nothing ſaddeneth one who is intent and heartily engaged in war, ſo much as the prevailing of the enemy; if that queſtion ſhould be put to a gracious perſon, why is thy countenance ſad, ſeeing thou art not ſick, nor in other great affliction, he could oft anſwer, it is becauſe of my ſin that hath prevailed againſt me, though my body be not ſick, my ſoul (which is worſe) alas that is ſick through the prevalency of this or that iniquity. The Apoſtle Paul (upon occaſion) gives us a large relation concerning his exceeding great ſufferings, but ſaith not becauſe of them, but becauſe of his ſin, O wretched man that I am. Now, can you ſay? the breaking forth of worldlineſs, troubles me more than the loſs of the world; the prevailing of pride, grieveth me more than contempt and diſgrace; my neglecting to ſhew love and kindneſs to others, afflicteth me as really, as much and yet more than others not ſhewing love and kindneſs to me; the diſcontentment of my Spirit, lyeth heavier upon me, than any worldly diſappointment, and the like; this is a good demonſtration that you mortifie your ſin through the Spirit, and the more, if you can ſay the very ſtirring and moving of ſin in you ſadneth you heart, though it do not outwardly ſhew it ſelf, and is known to none, but God alone.
Thirdly, The more ſin is mortified in any, are they the dearer to you? or the more you perceive any are careful and watchful againſt ſin, doth your heart go forth the more in love and affection to them? It may be the leſs this or that ſin appeareth in another, which is contrary to your temper, humour or intereſt, the more you may love him, and yet be under the power of your ſin, but if your affection be drawn out to others according as you perceive them to be engaged againſt all their ſin, this ſpeaks well, and the ſign is the clearer, if you do in your hearts eſteem and rejoyce in ſuch who have got a greater conqueſt over their ſin, than you have yet attained to.
Fourthly, It is a hopeful evidence, if you have much tenderneſs towards ſuch who are ſtrugling and ſtriving againſt their ſin, when you ſee them ſometimes foiled thereby, yet it appearing that they do wreſtle againſt their ſin, your hearts are full of pitty towards them, you have a tender reſpect to them, and bear them upon your hearts before God. When any are ſeen to be favourers of their ſin, and manifeſt that they nouriſh or countenance a luſt, then your hearts are offended, and riſe againſt them upon that account, but for thoſe who are enemies to their ſin, theſe you compaſſionate, this ſpeaks you know what it is to fight againſt ſin, and that the Spirit acts you therein.
Again, it is a good mark, if you have ſtrong breathings after the motions of the Spirit, if you long much for its moving in ordinances, and that in order to the deſtroying your corruptions. O that the holy mighty Spirit, would move and work in this and the other duty, that my ſin may have ſome deadly blow thereby; and it this be one principall thing you look at in all your duties, and waiting on God in Ordinances that through the Spirit, your iniquities may be mortified. I ſhall now only give a ſhort anſwer to three Objections, and conclude this ſubject, and ſhut up this Text.
Obj. 1. Some ſincere heart may object, were my ſin quite ſubdued, I ſhould not doubt, but wo is me, it liveth ſtill.
Anſ. We read, Heb. 11.17. Abraham offered Iſaac, yea it is there repeated, he offered up his only begotten ſon, yet his ſon lived ſtill, How ſo? becauſe in his will he did actually offer him at God's command, and went a great way in offering him, he took his ſon, bound him, and having built an Altar, and laid on wood, he laid his ſon thereon and took his knife in his hand, and had gone farther, had not God ſtopt him. So if thy heart be indeed ſet againſt ſin, and they will, thy purpoſe and reſolution be utterly to ſlay thy ſin, and thou goeſt as far as ever thou canſt therein, though as yet it have life, thy ſin may be ſaid to be mortified, yea altogether ſo, as to thy will, thy deſire and purpoſe.
Obj. 2. I have a long time laboured againſt this and that ſin, yet doth it oft get the maſtery of me, it hath much life, much livelineſſe and ſtrength after years ſtrugling againſt it, had I the ſpirit helping me, ſure I ſhould before this, have gotten, if not a perfect, yet a greater victory over my ſin.
Anſ. When an enemy prevails frequently, greatly, and holds out long, very long, it's more honour to him that continues fighting againſt him, when at laſt conquereth that his enemy; and this gives good hope the ſpirit doth help thee that thou haſt ſo long wreſtled againſt thy corruption, and yet holdeſt on, thou fainteſt nor, but maintaineſt the fight, ſighing crying, out againſt it.
Obj. 3. But I ſee that ſome have got much more ground upon their ſin, and have it more under than I have, though they began the fight, a good while after me.
Anſ. It's good to be lowly minded, to think others better than thy ſelf, but perhaps their ſin whom thou thinkeſt of, may have more ſtrength than thou knoweſt; or though one fin be leſſe in them than in thee, another may be leſſe in thee than in them; or thou mayeſt have done much more againſt thy ſin than they, though it break forth more in thee; yea, thou mayeſt in a great degree have mortified thy ſin, and ſome who ſeem to have out gone thee in mortification have done nothing in it to purpoſe; either becauſe thy temptations are ſtronger, or thy diſadvantage greater through naturall weakneſſe, badneſſe of conſtitution, bodily diſtemper, want of ſuch education, or ſome other cauſe. Many a man whoſe ſin never had one wound, or ſtroke towards it's death, never ſined to appearance outwardly ſo much as Lot, Noah, David, Jonah, Peter and others in whom ſin was truly mortified. Some ground through it's natural quality, or becauſe more dunged or better watered, may have it's weeds oft cut down, and yet at times have more than another piece of ground which was never weeded at all. The not knowing or not conſidering ſuch things makes ſome go bleſſing themſelves to Hell, and others to go trembling to Heaven, and cauſeth divers to become exceeding guilty by their ſelf conceitedneſſe, and proud cenſo…iouſneſſe. However ſincerity in this (as in all things) is that God accepts, though the more it be done the better.
For a Concluſion of all.
Praiſe the Lord greatly, ye upright in heart, Rev. 5 8. We read, The 24 Elders have every one of them Harps, and Golden Viols full of Odours which are the Prayers of Saints, teaching us, that Saints are not only much in praying, but much in praiſing alſo, they have every one Harps, and V. 9. they ſung a new ſong. Take you your Harps and ſing a new ſong, give great glory to God. For what? (you may ſay) for theſe five things. Firſt, Bleſs God for Chriſt who hath obtained, and as your Head received the Spirit for you. Second. Bleſs God for his Covenant wherein he hath promiſed his Spirit to you, and your intereſt therein, as alſo in Chriſts. Third. Bleſs God for the Goſpell which teacheth you this uſe of the Spirit, to mortifie your ſins through it, this excellent direction, and only effectuall means for the deſtroying all your luſts. Fourth. Bleſs God that he hath given you his Spirit, and that you do (at leaſt many times) feel it helping you againſt your iniquities, and that you have begun to deſtroy them through it. Laſt. Bleſs God for the promiſe of Life, and that you have this Scripture evidence and certain aſſurance that you ſhall live.
End of the text · Samuel Malbon, Death and Life (1669)