Of the Mortification of Sin in Believers

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Title: Of the Mortification of Sin in Believers

Creator(s): Owen, John (1616-1683)

Print Basis: The Banner of Truth Trust, Edinburgh, 1967.

CCEL Subjects: All; Classic; Ethics;

LC Call no: BT715

LC Subjects:

Doctrinal theology

Creation

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Of the

mortification of sin in believers;

the necessity, nature, and means of it:

with

a resolution of sundry cases of conscience thereunto belonging.

By John Owen, D.D.,

a servant of Jesus Christ in the work of the gospel.

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Prefatory note.

It sheds interesting light on the character and resources of Owen, if

the circumstances in which the following treatise was composed are

borne in mind. It was published in 1656, and its author was at the time

Dean of Christ Church and Vice-Chancellor of the University of Oxford,

restoring it, by a course of mingled kindliness and decision, from the

ruinous condition into which it had lapsed during the civil wars, and

raising it to such prosperity as to extort the praises of Clarendon. He

was preaching, each alternate Sabbath, those sermons which lingered in

the memory and strengthened the piety of Philip Henry. He was

frequently summoned to London on momentous consultations respecting

public affairs, and to preach before the Parliament. As if this amount

of toil were not sufficient to occupy him, -- toil so great that, in

his noble address on resigning the vice-chancellorship of the

University, he describes himself as having been "saepius morti

proximus" -- the Council of State had imposed on him the task of

replying to Biddle the Socinian; and he fulfilled it by the production

of his elaborate and masterly work, "Vindiciae Evangelicae," -- a

bulwark of the faith, so solid in its foundation, and so massy in its

proportions, that the entire phalanx of Socinian authorship has shrunk

from the attempt to assail it. In the next year, and but a few months

after this great work had appeared, as if his secular labours in the

management of the University, his own heavy share in the burden of

public affairs, and the rough duties of controversy, could not arrest

the progress of grace in his own soul, or deaden his zeal for the

promotion of vital godliness around him, he gave to the world this

treatise, "On the Mortification of Sin in Believers."

We learn from the preface, that it embodies what he had preached with

such acceptance that "sundry persons, in whose hearts are the ways of

God," pressed him to publish it. He had a desire also to correct

certain "dangerous mistakes" into which some preachers or writers of

that day had fallen, who recommended and enforced a process of

mortifying sin which was not conducted on evangelical principles, and

only tended to ensnare the conscience, and foster self-righteousness

and superstition. The directions which our author gives in order to

subdue the power of internal corruption are at the farthest remove from

all the arts and practices of a hollow asceticism. There is no trace in

this work of the morbid and dreamy tone of kindred treatises, which

have emerged from a life of cloistered seclusion. Our author's

knowledge of human nature, in its real elements, and as it appears in

the wide arena of life, is only surpassed by his acquaintance with the

truths of the Word, and their bearing on the experience and workings of

every heart. The reader is made to feel, above all things, that the

only cross on which he can nail his every lust to its utter

destruction, is, not the devices of a self-inflicted maceration, but

the tree on which Christ hung, made a curse for us.

After an analysis and explanation of the passage in Scripture (Rom.

viii. 13) on which the treatise is based, some general principles are

deduced and expounded. What follows is designed -- first, to show

wherein the real mortification of sin consists; secondly, to assign

general directions, without which no sin can be spiritually mortified;

and, lastly, to unfold at length and in detail specific and particular

directions for this important spiritual exercise.

The treatise has been so much a favourite, that it passed through

several editions in the author's lifetime. It is given here as

corrected and enlarged in the second edition (1658), though by some

oversight modern reprints of it have been always taken from the first.

The estimate of its value indicated by the number of the early

editions, is confirmed by the circumstance, that it has since obtained

the especial recommendation of Mr. Wilberforce. (See his "Practical

View," etc. p. 392.) -- Ed.

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Preface.

Christian Reader,

I shall in a few words acquaint thee with the reasons that obtained my

consent to the publishing of the ensuing discourse. The consideration

of the present state and condition of the generality of professors, the

visible evidences of the frame of their hearts and spirits, manifesting

a great disability of dealing with the temptations wherewith, from the

peace they have in the world and the divisions that they have among

themselves, they are encompassed, holds the chief place amongst them.

This I am assured is of so great importance, that if hereby I only

occasion others to press more effectually on the consciences of men the

work of considering their ways, and to give more clear direction for

the compassing of the end proposed, I shall well esteem of my lot in

this undertaking. This was seconded by an observation of some men's

dangerous mistakes, who of late days have taken upon them to give

directions for the mortification of sin, who, being unacquainted with

the mystery of the gospel and the efficacy of the death of Christ, have

anew imposed the yoke of a self-wrought-out mortification on the necks

of their disciples, which neither they nor their forefathers were ever

able to bear. A mortification they cry up and press, suitable to that

of the gospel neither in respect of nature, subject, causes, means, nor

effects; which constantly produces the deplorable issues of

superstition, self-righteousness, and anxiety of conscience in them who

take up the burden which is so bound for them.

What is here proposed in weakness, I humbly hope will answer the spirit

and letter of the gospel, with the experiences of them who know what it

is to walk with God, according to the tenor of the covenant of grace.

So that if not this, yet certainly something of this kind, is very

necessary at this season for the promotion and furtherance of this work

of gospel mortification in the hearts of believers, and their direction

in paths safe, and wherein they may find rest to their souls. Something

I have to add as to what in particular relates unto myself. Having

preached on this subject unto some comfortable success, through the

grace of Him that administereth seed to the sower, I was pressed by

sundry persons, in whose hearts are the ways of God, thus to publish

what I had delivered, with such additions and alterations as I should

judge necessary. Under the inducement of their desires, I called to

remembrance the debt, wherein I have now for some years stood engaged

unto sundry noble and worthy Christian friends, as to a treatise of

Communion with God, some while since promised to them; [1] and thereon

apprehended, that if I could not hereby compound for the greater debt,

yet I might possibly tender them this discourse of variance with

themselves, as interest for their forbearance of that of peace and

communion with God. Besides, I considered that I had been

providentially engaged in the public debate of sundry controversies in

religion, which might seem to claim something in another kind of more

general use, as a fruit of choice, not necessity. On these and the like

accounts is this short discourse brought forth to public view, and now

presented unto thee. I hope I may own in sincerity, that my heart's

desire unto God, and the chief design of my life in the station wherein

the good providence of God hath placed me, are, that mortification and

universal holiness may be promoted in my own and in the hearts and ways

of others, to the glory of God; that so the gospel of our Lord and

Saviour Jesus Christ may be adorned in all things: for the compassing

of which end, if this little discourse (of the publishing whereof this

is the sum of the account I shall give) may in any thing be useful to

the least of the saints, it will be looked on as a return of the weak

prayers wherewith it is attended by its unworthy author,

John Owen.

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[1] Since the first edition of this treatise; that other also is

published.

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Chapter I.

The foundation of the whole ensuing discourse laid in Rom. viii. 13 --

The words of the apostle opened -- The certain connection between true

mortification and salvation -- Mortification the work of believers --

The Spirit the principal efficient cause of it -- What meant by "the

body" in the words of the apostle -- What by "the deeds of the body" --

Life, in what sense promised to this duty.

That what I have of direction to contribute to the carrying on of the

work of mortification in believers may receive order and perspicuity, I

shall lay the foundation of it in those words of the apostle, Rom.

viii. 13, "If ye through the Spirit do mortify the deeds of the body ye

shall live;" and reduce the whole to an improvement of the great

evangelical truth and mystery contained in them.

The apostle having made a recapitulation of his doctrine of

justification by faith, and the blessed estate and condition of them

who are made by grace partakers thereof, verses 1-3 of this chapter,

proceeds to improve it to the holiness and consolation of believers.

Among his arguments and motives unto holiness, the verse mentioned

containeth one from the contrary events and effects of holiness and

sin: "If ye live after the flesh, ye shall die." What it is to "live

after the flesh," and what it is to "die," that being not my present

aim and business, I shall no otherwise explain than as they will fall

in with the sense of the latter words of the verse, as before proposed.

In the words peculiarly designed for the foundation of the ensuing

discourse, there is, --

First, A duty prescribed: "Mortify the deeds of the body."

Secondly, The persons are denoted to whom it is prescribed: "Ye," --

"if ye mortify."

Thirdly, There is in them a promise annexed to that duty: "Ye shall

live."

Fourthly, The cause or means of the performance of this duty, -- the

Spirit: "If ye through the Spirit."

Fifthly, The conditionality of the whole proposition, wherein duty,

means, and promise are contained: "If ye," etc.

1. The first thing occurring in the words as they lie in the entire

proposition is the conditional note, Ei de, "But if." Conditionals in

such propositions may denote two things:--

(1.) The uncertainty of the event or thing promised, in respect of them

to whom the duty is prescribed. And this takes place where the

condition is absolutely necessary unto the issue, and depends not

itself on any determinate cause known to him to whom it is prescribed.

So we say, "If we live, we will do such a thing." This cannot be the

intendment of the conditional expression in this place. Of the persons

to whom these words are spoken, it is said, verse 1 of the same

chapter, "There is no condemnation to them."

(2.) The certainty of the coherence and connection that is between the

things spoken of; as we say to a sick man, "If you will take such a

potion, or use such a remedy, you will be well." The thing we solely

intend to express is the certainty of the connection that is between

the potion or remedy and health. And this is the use of it here. The

certain connection that is between the mortifying of the deeds of the

body and living is intimated in this conditional particle.

Now, the connection and coherence of things being manifold, as of cause

and effect, of way and means and the end, this between mortification

and life is not of cause and effect properly and strictly, -- for

"eternal life is the gift of God through Jesus Christ," Rom. vi. 23, --

but of means and end. God hath appointed this means for the attaining

that end, which he hath freely promised. Means, though necessary, have

a fair subordination to an end of free promise. A gift, and procuring

cause in him to whom it is given, are inconsistent. The intendment,

then, of this proposition as conditional is, that there is a certain

infallible connection and coherence between true mortification and

eternal life: if you use this means, you shall obtain that end; if you

do mortify, you shall live. And herein lies the main motive unto and

enforcement of the duty prescribed.

2. The next thing we meet withal in the words is the persons to whom

this duty is prescribed, and that is expressed in the word "Ye," in the

original included in the verb, thanatoute "if ye mortify;" -- that is,

ye believers; ye to whom "there is no condemnation," verse 1; ye that

are "not in the flesh, but in the Spirit," verse 9; who are "quickened

by the Spirit of Christ," verses 10, 11; to you is this duty

prescribed. The pressing of this duty immediately on any other is a

notable fruit of that superstition and self-righteousness that the

world is full of, -- the great work and design of devout men ignorant

of the gospel, Rom. x. 3, 4; John xv. 5. Now, this description of the

persons, in conjunction with the prescription of the duty, is the main

foundation of the ensuing discourse, as it lies in this thesis or

proposition:--

The choicest believers, who are assuredly freed from the condemning

power of sin, ought yet to make it their business all their days to

mortify the indwelling power of sin.

3. The principal efficient cause of the performance of this duty is the

Spirit: Ei de Pneumati, -- " If by the Spirit." The Spirit here is the

Spirit mentioned verse 11, the Spirit of Christ, the Spirit of God,

that "dwells in us," verse 9, that "quickens us," verse 11; "the Holy

Ghost," verse 14; [2] the "Spirit of adoption," verse 15; the Spirit

"that maketh intercession for us," verse 26. All other ways of

mortification are vain, all helps leave us helpless; it must be done by

the Spirit. Men, as the apostle intimates, Rom. ix. 30-32, may attempt

this work on other principles, by means and advantages administered on

other accounts, as they always have done, and do: but, saith he, "This

is the work of the Spirit; by him alone is it to be wrought, and by no

other power is it to be brought about." Mortification from a

self-strength, carried on by ways of self-invention, unto the end of a

self-righteousness, is the soul and substance of all false religion in

the world. And this is a second principle of my ensuing discourse.

4. The duty itself, "Mortify the deeds of the body," is nextly to be

remarked.

Three things are here to be inquired into:-- (1.) What is meant by the

body; (2.) What by the deeds of the body; (3.) What by mortifying of

them.

(1.) The body in the close of the verse is the same with the flesh in

the beginning: "If ye live after the flesh ye shall die; but if ye ...

mortify the deeds of the body," -- that is, of the flesh. It is that

which the apostle hath all along discoursed of under the name of the

flesh; which is evident from the prosecution of the antithesis between

the Spirit and the flesh, before and after. The body, then, here is

taken for that corruption and depravity of our natures whereof the

body, in a great part, is the seat and instrument, the very members of

the body being made servants unto unrighteousness thereby, Rom. vi. 19.

It is indwelling sin, the corrupted flesh or lust, that is intended.

Many reasons might be given of this metonymical expression, that I

shall not now insist on. The "body" here is the same with palaios

anthropos, and soma tes hamartias, the "old man," and the "body of

sin," Rom. vi. 6; or it may synecdochically express the whole person

considered as corrupted, and the seat of lusts and distempered

affections.

(2.) The deeds of the body. The word is praxeis, which, indeed,

denoteth the outward actions chiefly, "the works of the flesh," as they

are called, ta erga tes sarkos, Gal. v. 19; which are there said to be

"manifest," and are enumerated. Now, though the outward deeds are here

only expressed, yet the inward and next causes are chiefly intended;

the "axe is to be laid to the root of the tree," -- the deeds of the

flesh are to be mortified in their causes, from whence they spring. The

apostle calls them deeds, as that which every lust tends unto; though

it do but conceive and prove abortive, it aims to bring forth a perfect

sin.

Having, both in the seventh and the beginning of this chapter, treated

of indwelling lust and sin as the fountain and principle of all sinful

actions, he here mentions its destruction under the name of the effects

which it doth produce. Praxeis tou somatos are, as much as phronema tes

sarkos, Rom. viii. 6, the "wisdom of the flesh," by a metonymy of the

same nature with the former; or as the pathemata and epithumiai, the

"passions and lusts of the flesh," Gal. v. 24, whence the deeds and

fruits of it do arise; and in this sense is the body used, Rom. viii.

10: "The body is dead because of sin."

(3.) To mortify. Ei thanatoute, -- "If ye put to death;" a metaphorical

expression, taken from the putting of any living thing to death. To

kill a man, or any other living thing, is to take away the principle of

all his strength, vigour, and power, so that he cannot act or exert, or

put forth any proper actings of his own; so it is in this case.

Indwelling sin is compared to a person, a living person, called "the

old man," with his faculties, and properties, his wisdom, craft,

subtlety, strength; this, says the apostle, must be killed, put to

death, mortified, -- that is, have its power, life, vigour, and

strength, to produce its effects, taken away by the Spirit. It is,

indeed, meritoriously, and by way of example, utterly mortified and

slain by the cross of Christ; and the "old man" is thence said to be

"crucified with Christ," Rom. vi. 6, and ourselves to be "dead" with

him, verse 8, and really initially in regeneration, Rom. vi. 3-5, when

a principle contrary to it, and destructive of it, Gal. v. 17, is

planted in our hearts; but the whole work is by degrees to be carried

on towards perfection all our days. Of this more in the process of our

discourse. The intendment of the apostle in this prescription of the

duty mentioned is, -- that the mortification of indwelling sin

remaining in our mortal bodies, that it may not have life and power to

bring forth the works or deeds of the flesh is the constant duty of

believers.

5. The promise unto this duty is life: "Ye shall live." The life

promised is opposed to the death threatened in the clause foregoing,

"If ye live after the flesh, ye shall die;" which the same apostle

expresseth, "Ye shall of the flesh reap corruption," Gal. vi. 8, or

destruction from God. Now, perhaps the word may not only intend eternal

life, but also the spiritual life in Christ, which here we have; not as

to the essence and being of it, which is already enjoyed by believers,

but as to the joy, comfort, and vigour of it: as the apostle says in

another case, "Now I live, if ye stand fast," 1 Thess. iii. 8; -- "Now

my life will do me good; I shall have joy and comfort with my life;" --

"Ye shall live, lead a good, vigorous, comfortable, spiritual life

whilst you are here, and obtain eternal life hereafter."

Supposing what was said before of the connection between mortification

and eternal life, as of means and end, I shall add only, as a second

motive to the duty prescribed, that, --

The vigour, and power, and comfort of our spiritual life depends on the

mortification of the deeds of the flesh.

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[2] There seems to be an oversight here, as the expression "Holy Ghost"

does not occur in the verse cited. -- Ed.

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Chapter II.

The principal assertion concerning the necessity of mortification

proposed to confirmation -- Mortification the duty of the best

believers, Col. iii. 5; 1 Cor. ix. 27 -- Indwelling sin always abides;

no perfection in this life, Phil. iii. 12; 1 Cor. xiii. 12; 2 Pet. iii.

18; Gal. v. 17, etc. -- The activity of abiding sin in believers, Rom.

vii. 23; James iv. 5; Heb. xii. 1 -- Its fruitfulness and tendency --

Every lust aims at the height in its kind -- The Spirit and new nature

given to contend against indwelling sin, Gal. v. 17; 2 Pet. i. 4, 5;

Rom. vii. 23 -- The fearful issue of the neglect of mortification, Rev.

iii. 2; Heb. iii. 13 -- The first general principle of the whole

discourse hence confirmed -- Want of this duty lamented.

Having laid this foundation, a brief confirmation of the fore-mentioned

principal deductions will lead me to what I chiefly intend, --

I. That the choicest believers, who are assuredly freed from the

condemning power of sin, ought yet to make it their business all their

days to mortify the indwelling power of sin.

So the apostle, Col. iii. 5, "Mortify therefore your members which are

upon the earth." Whom speaks he to? Such as were "risen with Christ,"

verse 1; such as were "dead" with him, verse 3; such as whose life

Christ was, and who should "appear with him in glory," verse 4. Do you

mortify; do you make it your daily work; be always at it whilst you

live; cease not a day from this work; be killing sin or it will be

killing you. Your being dead with Christ virtually, your being

quickened with him, will not excuse you from this work. And our Saviour

tells us how his Father deals with every branch in him that beareth

fruit, every true and living branch. "He purgeth it, that it may bring

forth more fruit," John xv. 2. He prunes it, and that not for a day or

two, but whilst it is a branch in this world. And the apostle tells you

what was his practice, 1 Cor. ix. 27, "I keep under my body, and bring

it into subjection." "I do it," saith he, "daily; it is the work of my

life: I omit it not; this is my business." And if this were the work

and business of Paul, who was so incomparably exalted in grace,

revelations, enjoyments, privileges, consolations, above the ordinary

measure of believers, where may we possibly bottom an exemption from

this work and duty whilst we are in this world? Some brief account of

the reasons hereof may be given:--

1. Indwelling sin always abides whilst we are in this world; therefore

it is always to be mortified. The vain, foolish, and ignorant disputes

of men about perfect keeping the commands of God, of perfection in this

life, of being wholly and perfectly dead to sin, I meddle not now with.

It is more than probable that the men of those abominations never knew

what belonged to the keeping of any one of God's commands, and are so

much below perfection of degrees, that they never attained to a

perfection of parts in obedience or universal obedience in sincerity.

And, therefore, many in our days who have talked of perfection have

been wiser, and have affirmed it to consist in knowing no difference

between good and evil. Not that they are perfect in the things we call

good, but that all is alike to them, and the height of wickedness is

their perfection. Others who have found out a new way to it, by denying

original, indwelling sin, and attempering the spirituality of the law

of God unto men's carnal hearts, as they have sufficiently discovered

themselves to be ignorant of the life of Christ and the power of it in

believers, so they have invented a new righteousness that the gospel

knows not of, being vainly puffed up by their fleshly minds. For us,

who dare not be wise above what is written, nor boast by other men's

lives of what God hath not done for us, we say that indwelling sin

lives in us, in some measure and degree, whilst we are in this world.

We dare not speak as "though we had already attained, or were already

perfect," Phil. iii. 12. Our "inward man is to be renewed day by day"

whilst here we live, 2 Cor. iv. 16; and according to the renovations of

the new are the breaches and decays of the old. Whilst we are here we

"know but in part," 1 Cor. xiii. 12, having a remaining darkness to be

gradually removed by our "growth in the knowledge of our Lord Jesus

Christ," 2 Pet. iii. 18; and "the flesh lusteth against the Spirit, so

that we cannot do the things that we would," Gal. v. 17: and are

therefore defective in our obedience as well as in our light, 1 John i.

8. We have a "body of death," Rom. vii. 24; from whence we are not

delivered but by the death of our bodies, Phil. iii. 21. Now, it being

our duty to mortify, to be killing of sin whilst it is in us, we must

be at work. He that is appointed to kill an enemy, if he leave striking

before the other ceases living, doth but half his work, Gal. vi. 9;

Heb. xii. 1; 2 Cor. vii. 1.

2. Sin doth not only still abide in us, but is still acting, still

labouring to bring forth the deeds of the flesh. When sin lets us alone

we may let sin alone; but as sin is never less quiet than when it seems

to be most quiet, and its waters are for the most part deep when they

are still, so ought our contrivances against it to be vigorous at all

times and in all conditions, even where there is least suspicion. Sin

doth not only abide in us, but "the law of the members is still

rebelling against the law of the mind," Rom. vii. 23; and "the spirit

that dwells in us lusteth to envy," James iv. 5. It is always in

continual work; "the flesh lusteth against the Spirit," Gal. v. 17;

lust is still tempting and conceiving sin, James i. 14; in every moral

action it is always either inclining to evil, or hindering from that

which is good, or disframing the spirit from communion with God. It

inclines to evil. "The evil which I would not, that I do," saith the

apostle, Rom. vii. 19. Whence is that? Why, "Because in me (that is, in

my flesh) dwelleth no good thing." And it hinders from good: "The good

that I would do, that I do not," verse 19; -- "Upon the same account,

either I do it not, or not as I should; all my holy things being

defiled by this sin." "The flesh lusteth against the Spirit, so that ye

cannot do the things that ye would," Gal. v. 17. And it unframes our

spirit, and thence is called "The sin that so easily besets us," Heb.

xii. 1; on which account are those grievous complaints that the apostle

makes of it, Rom. vii. So that sin is always acting, always conceiving,

always seducing and tempting. Who can say that he had ever any thing to

do with God or for God, that indwelling sin had not a hand in the

corrupting of what he did? And this trade will it drive more or less

all our days. If, then, sin will be always acting, if we be not always

mortifying, we are lost creatures. He that stands still and suffers his

enemies to double blows upon him without resistance, will undoubtedly

be conquered in the issue. If sin be subtle, watchful, strong, and

always at work in the business of killing our souls, and we be

slothful, negligent, foolish, in proceeding to the ruin thereof, can we

expect a comfortable event? There is not a day but sin foils or is

foiled, prevails or is prevailed on; and it will be so whilst we live

in this world.

I shall discharge him from this duty who can bring sin to a

composition, to a cessation of arms in this warfare; if it will spare

him any one day, in any one duty (provided he be a person that is

acquainted with the spirituality of obedience and the subtlety of sin),

let him say to his soul, as to this duty, "Soul, take thy rest." The

saints, whose souls breathe after deliverance from its perplexing

rebellion, know there is no safety against it but in a constant

warfare.

3. Sin will not only be striving, acting, rebelling, troubling,

disquieting, but if let alone, if not continually mortified, it will

bring forth great, cursed, scandalous, soul-destroying sins. The

apostle tells us what the works and fruits of it are, Gal. v. 19-21,

"The works of the flesh are manifest, which are, adultery, fornication,

uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance,

emulations, wrath, strife, seditions, heresies, envyings, murders,

drunkenness, revellings, and such like." You know what it did in David

and sundry others. Sin aims always at the utmost; every time it rises

up to tempt or entice, might it have its own course, it would go out to

the utmost sin in that kind. Every unclean thought or glance would be

adultery if it could; every covetous desire would be oppression, every

thought of unbelief would be atheism, might it grow to its head. Men

may come to that, that sin may not be heard speaking a scandalous word

in their hearts, -- that is, provoking to any great sin with scandal in

its mouth; but yet every rise of lust, might it have its course, would

come to the height of villany: it is like the grave, that is never

satisfied. And herein lies no small share of the deceitfulness of sin,

by which it prevails to the hardening of men, and so to their ruin,

Heb. iii. 13, -- it is modest, as it were, in its first motions and

proposals, but having once got footing in the heart by them, it

constantly makes good its ground, and presseth on to some farther

degrees in the same kind. This new acting and pressing forward makes

the soul take little notice of what an entrance to a falling off from

God is already made; it thinks all is indifferent well if there be no

farther progress; and so far as the soul is made insensible of any sin,

-- that is, as to such a sense as the gospel requireth, -- so far it is

hardened: but sin is still pressing forward, and that because it hath

no bounds but utter relinquishment of God and opposition to him; that

it proceeds towards its height by degrees, making good the ground it

hath got by hardness, is not from its nature, but its deceitfulness.

Now nothing can prevent this but mortification; that withers the root

and strikes at the head of sin every hour, so that whatever it aims at

it is crossed in. There is not the best saint in the world but, if he

should give over this duty, would fall into as many cursed sins as ever

any did of his kind.

4. This is one main reason why the Spirit and the new nature is given

unto us, -- that we may have a principle within whereby to oppose sin

and lust. "The flesh lusteth against the Spirit." Well! and what then?

Why, "The Spirit also lusteth against the flesh," Gal. v. 17. There is

a propensity in the Spirit, or spiritual new nature, to be acting

against the flesh, as well as in the flesh to be acting against the

Spirit: so 2 Pet. i. 4, 5. It is our participation of the divine nature

that gives us an escape from the pollutions that are in the world

through lust; and, Rom. vii. 23, there is a law of the mind, as well as

a law of the members. Now this is, first, the most unjust and

unreasonable thing in the world, when two combatants are engaged, to

bind one and keep him up from doing his utmost, and to leave the other

at liberty to wound him at his pleasure; and, secondly, the foolishest

thing in the world to bind him who fights for our eternal condition,

[salvation?] and to let him alone who seeks and violently attempts our

everlasting ruin. The contest is for our lives and souls. Not to be

daily employing the Spirit and new nature for the mortifying of sin, is

to neglect that excellent succour which God hath given us against our

greatest enemy. If we neglect to make use of what we have received, God

may justly hold his hand from giving us more. His graces, as well as

his gifts, are bestowed on us to use, exercise, and trade with. Not to

be daily mortifying sin, is to sin against the goodness, kindness,

wisdom, grace, and love of God, who hath furnished us with a principle

of doing it.

5. Negligence in this duty casts the soul into a perfect contrary

condition to that which the apostle affirms was his, 2 Cor. iv. 16,

"Though our outward man perish, yet the inward man is renewed day by

day." In these the inward man perisheth, and the outward man is renewed

day by day. Sin is as the house of David, and grace as the house of

Saul. Exercise and success are the two main cherishers of grace in the

heart; when it is suffered to lie still, it withers and decays: the

things of it are ready to die, Rev. iii. 2; and sin gets ground towards

the hardening of the heart, Heb. iii. 13. This is that which I intend:

by the omission of this duty grace withers, lust flourisheth, and the

frame of the heart grows worse and worse; and the Lord knows what

desperate and fearful issues it hath had with many. Where sin, through

the neglect of mortification, gets a considerable victory, it breaks

the bones of the soul, Ps. xxxi. 10, li. 8, and makes a man weak, sick,

and ready to die, Ps. xxxviii. 3-5, so that he cannot look up, Ps. xl.

12, Isa. xxxiii. 24; and when poor creatures will take blow after blow,

wound after wound, foil after foil, and never rouse up themselves to a

vigorous opposition, can they expect any thing but to be hardened

through the deceitfulness of sin, and that their souls should bleed to

death? 2 John 8. Indeed, it is a sad thing to consider the fearful

issues of this neglect, which lie under our eyes every day. See we not

those, whom we knew humble, melting, broken-hearted Christians, tender

and fearful to offend, zealous for God and all his ways, his Sabbaths

and ordinances, grown, through a neglect of watching unto this duty,

earthly, carnal, cold, wrathful, complying with the men of the world

and things of the world, to the scandal of religion and the fearful

temptation of them that know them? The truth is, what between placing

mortification in a rigid, stubborn frame of spirit, which is for the

most part earthly, legal, censorious, partial, consistent with wrath,

envy, malice, pride, on the one hand, and pretences of liberty, grace,

and I know not what, on the other, true evangelical mortification is

almost lost amongst us: of which afterward.

6. It is our duty to be "perfecting holiness in the fear of God," 2

Cor. vii. 1; to be "growing in grace" every day, 1 Pet. ii. 2, 2 Pet.

iii. 18; to be "renewing our inward man day by day," 2 Cor. iv. 16.

Now, this cannot be done without the daily mortifying of sin. Sin sets

its strength against every act of holiness, and against every degree we

grow to. Let not that man think he makes any progress in holiness who

walks not over the bellies of his lusts. He who doth not kill sin in

this way takes no steps towards his journey's end. He who finds not

opposition from it, and who sets not himself in every particular to its

mortification, is at peace with it, not dying to it.

This, then, is the first general principle of our ensuing discourse:

Notwithstanding the meritorious mortification, if I may so speak, of

all and every sin in the cross of Christ; notwithstanding the real

foundation of universal mortification laid in our first conversion, by

conviction of sin, humiliation for sin, and the implantation of a new

principle opposite to it and destructive of it; -- yet sin doth so

remain, so act and work in the best of believers, whilst they live in

this world, that the constant daily mortification of it is all their

days incumbent on them. Before I proceed to the consideration of the

next principle, I cannot but by the way complain of many professors of

these days, who, instead of bringing forth such great and evident

fruits of mortification as are expected, scarce bear any leaves of it.

There is, indeed, a broad light fallen upon the men of this generation,

and together therewith many spiritual gifts communicated, which, with

some other considerations, have wonderfully enlarged the bounds of

professors and profession; both they and it are exceedingly multiplied

and increased. Hence there is a noise of religion and religious duties

in every corner, preaching in abundance, -- and that not in an empty,

light, trivial, and vain manner, as formerly, but to a good proportion

of a spiritual gift, -- so that if you will measure the number of

believers by light, gifts, and profession, the church may have cause to

say, "Who hath born me all these?" But now if you will take the measure

of them by this great discriminating grace of Christians, perhaps you

will find their number not so multiplied. Where almost is that

professor who owes his conversion to these days of light, and so talks

and professes at such a rate of spirituality as few in former days

were, in any measure, acquainted with (I will not judge them, but

perhaps boasting what the Lord hath done in them), that doth not give

evidence of a miserably unmortified heart? If vain spending of time,

idleness, unprofitableness in men's places, envy, strife, variance,

emulations, wrath, pride, worldliness, selfishness, 1 Cor. i., be

badges of Christians, we have them on us and amongst us in abundance.

And if it be so with them who have much light, and which, we hope, is

saving, what shall we say of some who would be accounted religious and

yet despise gospel light, and for the duty we have in hand, know no

more of it but what consists in men's denying themselves sometimes in

outward enjoyments, which is one of the outmost branches of it, which

yet they will seldom practise? The good Lord send out a spirit of

mortification to cure our distempers, or we are in a sad condition!

There are two evils which certainly attend every unmortified professor;

-- the first, in himself; the other, in respect of others:--

1. In himself. Let him pretend what he will, he hath slight thoughts of

sin; at least, of sins of daily infirmity. The root of an unmortified

course is the digestion of sin without bitterness in the heart. When a

man hath confirmed his imagination to such an apprehension of grace and

mercy as to be able, without bitterness, to swallow and digest daily

sins, that man is at the very brink of turning the grace of God into

lasciviousness, and being hardened by the deceitfulness of sin. Neither

is there a greater evidence of a false and rotten heart in the world

than to drive such a trade. To use the blood of Christ, which is given

to cleanse us, 1 John i. 7, Tit. ii. 14; the exaltation of Christ,

which is to give us repentance, Acts v. 31; the doctrine of grace,

which teaches us to deny all ungodliness, Tit. ii. 11, 12, to

countenance sin, is a rebellion that in the issue will break the bones.

At this door have gone out from us most of the professors that have

apostatized in the days wherein we live. For a while they were most of

them under convictions; these kept them unto duties, and brought them

to profession; so they "escaped the pollutions that are in the world,

through the knowledge of our Lord Jesus Christ," 2 Pet. ii. 20: but

having got an acquaintance with the doctrine of the gospel, and being

weary of duty, for which they had no principle, they began to

countenance themselves in manifold neglects from the doctrine of grace.

Now, when once this evil had laid hold of them, they speedily tumbled

into perdition.

2. To others. It hath an evil influence on them on a twofold account:--

(1.) It hardens them, by begetting in them a persuasion that they are

in as good condition as the best professors. Whatever they see in them

is so stained for want of this mortification that it is of no value

with them. They have a zeal for religion; but it is accompanied with

want of forbearance and universal righteousness. They deny prodigality,

but with worldliness; they separate from the world, but live wholly to

themselves, taking no care to exercise loving-kindness in the earth; or

they talk spiritually, and live vainly; mention communion with God, and

are every way conformed to the world; boasting of forgiveness of sin,

and never forgiving others. And with such considerations do poor

creatures harden their hearts in their unregeneracy.

(2.) They deceive them, in making them believe that if they can come up

to their condition it shall be well with them; and so it grows an easy

thing to have the great temptation of repute in religion to wrestle

withal, when they may go far beyond them as to what appears in them,

and yet come short of eternal life. But of these things and all the

evils of unmortified walking, afterward.

__________________________________________________________________

Chapter III.

The second general principle of the means of mortification proposed to

confirmation -- The Spirit the only author of this work -- Vanity of

popish mortification discovered -- Many means of it used by them not

appointed of God -- Those appointed by him abused -- The mistakes of

others in this business -- The Spirit is promised believers for this

work, Ezek. xi. 19, xxxvi. 26 -- All that we receive from Christ is by

the Spirit -- How the Spirit mortifies sin -- Gal. v. 19-23 -- The

several ways of his operation to this end proposed -- How his work and

our duty.

The next principle relates to the great sovereign cause of the

mortification treated of; which, in the words laid for the foundation

of this discourse, is said to be the Spirit, -- that is, the Holy

Ghost, as was evinced.

II. He only is sufficient for this work; all ways and means without him

are as a thing of nought; and he is the great efficient of it, -- he

works in us as he pleases.

1. In vain do men seek other remedies; they shall not be healed by

them. What several ways have been prescribed for this, to have sin

mortified, is known. The greatest part of popish religion, of that

which looks most like religion in their profession, consists in

mistaken ways and means of mortification. This is the pretence of their

rough garments, whereby they deceive. Their vows, orders, fastings,

penances, are all built on this ground; they are all for the mortifying

of sin. Their preachings, sermons, and books of devotion, they look all

this way. Hence, those who interpret the locusts that came out of the

bottomless pit, Rev. ix. 3, to be the friars of the Romish church, who

are said to torment men, so "that they should seek death and not find

it," verse 6, think that they did it by their stinging sermons, whereby

they convinced them of sin, but being not able to discover the remedy

for the healing and mortifying of it, they kept them in such perpetual

anguish and terror, and such trouble in their consciences, that they

desired to die. This, I say, is the substance and glory of their

religion; but what with their labouring to mortify dead creatures,

ignorant of the nature and end of the work, -- what with the poison

they mixed with it, in their persuasion of its merit, yea,

supererogation (as they style their unnecessary merit, with a proud,

barbarous title), -- their glory is their shame: but of them and their

mortification more afterward, chap. vii.

That the ways and means to be used for the mortification of sin

invented by them are still insisted on and prescribed, for the same

end, by some who should have more light and knowledge of the gospel, is

known. Such directions to this purpose have of late been given by some,

and are greedily catched at by others professing themselves

Protestants, as might have become popish devotionists three or four

hundred years ago. Such outside endeavours, such bodily exercises, such

self-performances, such merely legal duties, without the least mention

of Christ or his Spirit, are varnished over with swelling words of

vanity, for the only means and expedients for the mortification of sin,

as discover a deep-rooted unacquaintedness with the power of God and

mystery of the gospel. The consideration hereof was one motive to the

publishing of this plain discourse.

Now, the reasons why the Papists can never, with all their endeavours,

truly mortify any one sin, amongst others, are, --

(1.) Because many of the ways and means they use and insist upon for

this end were never appointed of God for that purpose. (Now, there is

nothing in religion that hath any efficacy for compassing an end, but

it hath it from God's appointment of it to that purpose.) Such as these

are their rough garments, their vows, penances, disciplines, their

course of monastical life, and the like; concerning all which God will

say, "Who hath required these things at your hand?" and, "In vain do ye

worship me, teaching for doctrines the traditions of men." Of the same

nature are sundry self-vexations insisted on by others.

(2.) Because those things that are appointed of God as means are not

used by them in their due place and order, -- such as are praying,

fasting, watching, meditation, and the like. These have their use in

the business in hand; but whereas they are all to be looked on as

streams, they look on them as the fountain. Whereas they effect and

accomplish the end as means only, subordinate to the Spirit and faith,

they look on them to do it by virtue of the work wrought. If they fast

so much, and pray so much, and keep their hours and times, the work is

done. As the apostle says of some in another case, "They are always

learning, never coming to the knowledge of the truth;" so they are

always mortifying, but never come to any sound mortification. In a

word, they have sundry means to mortify the natural man, as to the

natural life here we lead; none to mortify lust or corruption.

This is the general mistake of men ignorant of the gospel about this

thing; and it lies at the bottom of very much of that superstition and

will-worship that hath been brought into the world. What horrible

self-macerations were practised by some of the ancient authors of

monastical devotion! what violence did they offer to nature! what

extremity of sufferings did they put themselves upon! Search their ways

and principles to the bottom, and you will find that it had no other

root but this mistake, namely, that attempting rigid mortification,

they fell upon the natural man instead of the corrupt old man, -- upon

the body wherein we live instead of the body of death.

Neither will the natural Popery that is in others do it. Men are galled

with the guilt of a sin that hath prevailed over them; they instantly

promise to themselves and God that they will do so no more; they watch

over themselves, and pray for a season, until this heat waxes cold, and

the sense of sin is worn off: and so mortification goes also, and sin

returns to its former dominion. Duties are excellent food for an

unhealthy soul; they are no physic for a sick soul. He that turns his

meat into his medicine must expect no great operation. Spiritually sick

men cannot sweat out their distemper with working. But this is the way

of men who deceive their own souls; as we shall see afterward.

That none of these ways are sufficient is evident from the nature of

the work itself that is to be done; it is a work that requires so many

concurrent actings in it as no self-endeavour can reach unto, and is of

that kind that an almighty energy is necessary for its accomplishment;

as shall be afterward manifested.

2. It is, then, the work of the Spirit. For, --

(1.) He is promised of God to be given unto us to do this work. The

taking away of the stony heart, -- that is, the stubborn, proud,

rebellious, unbelieving heart, -- is in general the work of

mortification that we treat of. Now this is still promised to be done

by the Spirit, Ezek. xi. 19, xxxvi. 26, "I will give my Spirit, and

take away the stony heart;" and by the Spirit of God is this work

wrought when all means fail, Isa. lvii. 17, 18.

(2.) We have all our mortification from the gift of Christ, and all the

gifts of Christ are communicated to us and given us by the Spirit of

Christ: "Without Christ we can do nothing," John xv. 5. All

communications of supplies and relief, in the beginnings, increasings,

actings of any grace whatever, from him, are by the Spirit, by whom he

alone works in and upon believers. From him we have our mortification:

"He is exalted and made a Prince and a Saviour, to give repentance unto

us," Acts v. 31; and of our repentance our mortification is no small

portion. How doth he do it? Having "received the promise of the Holy

Ghost," he sends him abroad for that end, Acts ii. 33. You know the

manifold promises he made of sending the Spirit, as Tertullian speaks,

"Vicariam navare operam," to do the works that he had to accomplish in

us.

The resolution of one or two questions will now lead me nearer to what

I principally intend.

The first is, How doth the Spirit mortify sin?

I answer, in general, three ways:--

[1.] By causing our hearts to abound in grace and the fruits that are

contrary to the flesh, and the fruits thereof and principles of them.

So the apostle opposes the fruits of the flesh and of the Spirit: "The

fruits of the flesh," says he, "are so and so," Gal. v. 19-21; "but,"

says he, "the fruits of the Spirit are quite contrary, quite of another

sort," verses 22, 23. Yea; but what if these are in us and do abound,

may not the other abound also? No, says he, verse 24, "They that are

Christ's have crucified the flesh with the affections and lusts." But

how? Why, verse 25, "By living in the Spirit and walking after the

Spirit;" -- that is, by the abounding of these graces of the Spirit in

us, and walking according to them. For, saith the apostle, "These are

contrary one to another," verse 17; so that they cannot both be in the

same subject, in any intense or high degree. This "renewing of us by

the Holy Ghost," as it is called, Tit. iii. 5, is one great way of

mortification; he causes us to grow, thrive, flourish, and abound in

those graces which are contrary, opposite, and destructive to all the

fruits of the flesh, and to the quiet or thriving of indwelling sin

itself.

[2.] By a real physical efficiency on the root and habit of sin, for

the weakening, destroying, and taking it away. Hence he is called a

"Spirit of judgment and burning," Isa. iv. 4, really consuming and

destroying our lusts. He takes away the stony heart by an almighty

efficiency; for as he begins the work as to its kind, so he carries it

on as to its degrees. He is the fire which burns up the very root of

lust.

[3.] He brings the cross of Christ into the heart of a sinner by faith,

and gives us communion with Christ in his death, and fellowship in his

sufferings: of the manner whereof more afterward.

Secondly. If this be the work of the Spirit alone, how is it that we

are exhorted to it? -- seeing the Spirit of God only can do it, let the

work be left wholly to him.

[1.] It is no otherwise the work of the Spirit but as all graces and

good works which are in us are his. He "works in us to will and to do

of his own good pleasure," Phil. ii. 13; he works "all our works in

us," Isa. xxvi. 12, -- "the work of faith with power," 2 Thess. i. 11,

Col. ii. 12; he causes us to pray, and is a "Spirit of supplication,"

Rom. viii. 26, Zech. xii 10; and yet we are exhorted, and are to be

exhorted, to all these.

[2.] He doth not so work our mortification in us as not to keep it

still an act of our obedience. The Holy Ghost works in us and upon us,

as we are fit to be wrought in and upon; that is, so as to preserve our

own liberty and free obedience. He works upon our understandings,

wills, consciences, and affections, agreeably to their own natures; he

works in us and with us, not against us or without us; so that his

assistance is an encouragement as to the facilitating of the work, and

no occasion of neglect as to the work itself. And, indeed, I might here

bewail the endless, foolish labour of poor souls, who, being convinced

of sin, and not able to stand against the power of their convictions,

do set themselves, by innumerable perplexing ways and duties, to keep

down sin, but, being strangers to the Spirit of God, all in vain. They

combat without victory, have war without peace, and are in slavery all

their days. They spend their strength for that which is not bread, and

their labour for that which profiteth not.

This is the saddest warfare that any poor creature can be engaged in. A

soul under the power of conviction from the law is pressed to fight

against sin, but hath no strength for the combat. They cannot but

fight, and they can never conquer; they are like men thrust on the

sword of enemies on purpose to be slain. The law drives them on, and

sin beats them back. Sometimes they think, indeed, that they have

foiled sin, when they have only raised a dust that they see it not;

that is, they distemper their natural affections of fear, sorrow, and

anguish, which makes them believe that sin is conquered when it is not

touched. By that time they are cold, they must to the battle again; and

the lust which they thought to be slain appears to have had no wound.

And if the case be so sad with them who do labour and strive, and yet

enter not into the kingdom, what is their condition who despise all

this; who are perpetually under the power and dominion of sin, and love

to have it so; and are troubled at nothing, but that they cannot make

sufficient provision for the flesh, to fulfil the lusts thereof?

__________________________________________________________________

Chapter IV.

The last principle; of the usefulness of mortification -- The vigour

and comfort of our spiritual lives depend on our mortification -- In

what sense -- Not absolutely and necessarily; Ps. lxxxviii., Heman's

condition -- Not as on the next and immediate cause -- As a means; by

removing of the contrary -- The desperate effects of any unmortified

lust; it weakens the soul, Ps. xxxviii. 3, 8, sundry ways, and darkens

it -- All graces improved by the mortification of sin -- The best

evidence of sincerity.

The last principle I shall insist on (omitting, first, the necessity of

mortification unto life, and, secondly, the certainty of life upon

mortification) is, --

III. That the life, vigour, and comfort of our spiritual life depend

much on our mortification of sin.

Strength and comfort, and power and peace, in our walking with God, are

the things of our desires. Were any of us asked seriously, what it is

that troubles us, we must refer it to one of these heads:-- either we

want strength or power, vigour and life, in our obedience, in our

walking with God; or we want peace, comfort, and consolation therein.

Whatever it is that may befall a believer that doth not belong to one

of these two heads, doth not deserve to be mentioned in the days of our

complaints.

Now, all these do much depend on a constant course of mortification,

concerning which observe, --

1. I do not say they proceed from it, as though they were necessarily

tied to it. A man may be carried on in a constant course of

mortification all his days; and yet perhaps never enjoy a good day of

peace and consolation. So it was with Heman, Ps. lxxxviii.; his life

was a life of perpetual mortification and walking with God, yet terrors

and wounds were his portion all his days. But God singled out Heman, a

choice friend, to make him an example to them that afterward should be

in distress. Canst thou complain if it be no otherwise with thee than

it was with Heman, that eminent servant of God? and this shall be his

praise to the end of the world. God makes it his prerogative to speak

peace and consolation, Isa. lvii. 18, 19. "I will do that work," says

God, "I will comfort him," verse 18. But how? By an immediate work of

the new creation: "I create it," says God. The use of means for the

obtaining of peace is ours; the bestowing of it is God's prerogative.

2. In the ways instituted by God for to give us life, vigour, courage,

and consolation, mortification is not one of the immediate causes of

it. They are the privileges of our adoption made known to our souls

that give us immediately these things. "The Spirit bearing witness with

our spirits that we are the children of God," giving us a new name and

a white stone, adoption and justification, -- that is, as to the sense

and knowledge of them, -- are the immediate causes (in the hand of the

Spirit) of these things. But this I say, --

3. In our ordinary walking with God, and in an ordinary course of his

dealing with us, the vigour and comfort of our spiritual lives depend

much on our mortification, not only as a "causa sine qua non," but as a

thing that hath an effectual influence thereinto. For, --

(1.) This alone keeps sin from depriving us of the one and the other.

Every unmortified sin will certainly do two things:-- [1.] It will

weaken the soul, and deprive it of its vigour. [2.] It will darken the

soul, and deprive it of its comfort and peace.

[1.] It weakens the soul, and deprives it of its strength. When David

had for a while harboured an unmortified lust in his heart, it broke

all his bones, and left him no spiritual strength; hence he complained

that he was sick, weak, wounded, faint. "There is," saith he, "no

soundness in me," Ps. xxxviii. 3; "I am feeble and sore broken," verse

8; "yea, I cannot so much as look up," Ps. xl. 12. An unmortified lust

will drink up the spirit, and all the vigour of the soul, and weaken it

for all duties. For, --

1st. It untunes and unframes the heart itself, by entangling its

affections. It diverts the heart from the spiritual frame that is

required for vigorous communion with God; it lays hold on the

affections, rendering its object beloved and desirable, so expelling

the love of the Father, 1 John. ii. 15, iii 17; so that the soul cannot

say uprightly and truly to God, "Thou art my portion," having something

else that it loves. Fear, desire, hope, which are the choice affections

of the soul, that should be full of God, will be one way or other

entangled with it.

2dly. It fills the thoughts with contrivances about it. Thoughts are

the great purveyors of the soul to bring in provision to satisfy its

affections; and if sin remain unmortified in the heart, they must ever

and anon be making provision for the flesh, to fulfil the lusts

thereof. They must glaze, adorn, and dress the objects of the flesh,

and bring them home to give satisfaction; and this they are able to do,

in the service of a defiled imagination, beyond all expression.

3dly. It breaks out and actually hinders duty. The ambitious man must

be studying, and the worldling must be working or contriving, and the

sensual, vain person providing himself for vanity, when they should be

engaged in the worship of God.

Were this my present business, to set forth the breaches, ruin,

weakness, desolations, that one unmortified lust will bring upon a

soul, this discourse must be extended much beyond my intendment.

[2.] As sin weakens, so it darkens the soul. It is a cloud, a thick

cloud, that spreads itself over the face of the soul, and intercepts

all the beams of God's love and favour. It takes away all sense of the

privilege of our adoption; and if the soul begins to gather up thoughts

of consolation, sin quickly scatters them: of which afterward.

Now, in this regard doth the vigour and power of our spiritual life

depend on our mortification: It is the only means of the removal of

that which will allow us neither the one nor the other. Men that are

sick and wounded under the power of lust make many applications for

help; they cry to God when the perplexity of their thoughts overwhelms

them, even to God do they cry, but are not delivered; in vain do they

use many remedies, -- " they shall not be healed." So, Hos. v. 13,

"Ephraim saw his sickness, and Judah his wound," and attempted sundry

remedies: nothing will do until they come (verse 15) to "acknowledge

their offence." Men may see their sickness and wounds, but yet, if they

make not due applications, their cure will not be effected.

(2.) Mortification prunes all the graces of God, and makes room for

them in our hearts to grow. The life and vigour of our spiritual lives

consists in the vigour and flourishing of the plants of grace in our

hearts. Now, as you may see in a garden, let there be a precious herb

planted, and let the ground be untilled, and weeds grow about it,

perhaps it will live still, but be a poor, withering, unuseful thing.

You must look and search for it, and sometimes can scarce find it; and

when you do, you can scarce know it, whether it be the plant you look

for or no; and suppose it be, you can make no use of it at all. When,

let another of the same kind be set in the ground, naturally as barren

and bad as the other, but let it be well weeded, and every thing that

is noxious and hurtful removed from it, -- it flourishes and thrives;

you may see it at first look into the garden, and have it for your use

when you please. So it is with the graces of the Spirit that are

planted in our hearts. That is true; they are still, they abide in a

heart where there is some neglect of mortification; but they are ready

to die, Rev. iii. 2, they are withering and decaying. The heart is like

the sluggard's field, -- so overgrown with weeds that you can scarce

see the good corn. Such a man may search for faith, love, and zeal, and

scarce be able to find any; and if he do discover that these graces are

there yet alive and sincere, yet they are so weak, so clogged with

lusts, that they are of very little use; they remain, indeed, but are

ready to die. But now let the heart be cleansed by mortification, the

weeds of lust constantly and daily rooted up (as they spring daily,

nature being their proper soil), let room be made for grace to thrive

and flourish, -- how will every grace act its part, and be ready for

every use and purpose!

(3.) As to our peace; as there is nothing that hath any evidence of

sincerity without it, so I know nothing that hath such an evidence of

sincerity in it; -- which is no small foundation of our peace.

Mortification is the soul's vigorous opposition to self, wherein

sincerity is most evident.

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Chapter V.

The principal intendment of the whole discourse proposed -- The first

main case of conscience stated -- What it is to mortify any sin,

negatively considered -- Not the utter destruction of it in this life

-- Not the dissimulation of it --Not the improvement of any natural

principle -- Not the diversion of it -- Not an occasional conquest --

Occasional conquests of sin, what and when; upon the eruption of sin;

in time of danger or trouble.

These things being premised, I come to my principal intention, of

handling some questions or practical cases that present themselves in

this business of mortification of sin in believers.

The first, which is the head of all the rest, and whereunto they are

reduced, may be considered as lying under the ensuing proposal:--

Suppose a man to be a true believer, and yet finds in himself a

powerful indwelling sin, leading him captive to the law of it,

consuming his heart with trouble, perplexing his thoughts, weakening

his soul as to duties of communion with God, disquieting him as to

peace, and perhaps defiling his conscience, and exposing him to

hardening through the deceitfulness of sin, -- what shall he do? what

course shall he take and insist on for the mortification of this sin,

lust, distemper, or corruption, to such a degree as that, though it be

not utterly destroyed, yet, in his contest with it, he may be enabled

to keep up power, strength, and peace in communion with God?

In answer to this important inquiry, I shall do these things:--

I. Show what it is to mortify any sin, and that both negatively and

positively, that we be not mistaken in the foundation.

II. Give general directions for such things as without which it will be

utterly impossible for any one to get any sin truly and spiritually

mortified.

III. Draw out the particulars whereby this is to be done; in the whole

carrying on this consideration, that it is not of the doctrine of

mortification in general, but only in reference to the particular case

before proposed, that I am treating.

I. 1. (1.) To mortify a sin is not utterly to kill, root it out, and

destroy it, that it should have no more hold at all nor residence in

our hearts. It is true this is that which is aimed at; but this is not

in this life to be accomplished. There is no man that truly sets

himself to mortify any sin, but he aims at, intends, desires its utter

destruction, that it should leave neither root nor fruit in the heart

or life. He would so kill it that it should never move nor stir any

more, cry or call, seduce or tempt, to eternity. Its not-being is the

thing aimed at. Now, though doubtless there may, by the Spirit and

grace of Christ, a wonderful success and eminency of victory against

any sin be attained, so that a man may have almost constant triumph

over it, yet an utter killing and destruction of it, that it should not

be, is not in this life to be expected. This Paul assures us of, Phil.

iii. 12, "Not as though I had already attained, either were already

perfect." He was a choice saint, a pattern for believers, who, in faith

and love, and all the fruits of the Spirit, had not his fellow in the

world, and on that account ascribes perfection to himself in comparison

of others, verse 15; yet he had not "attained," he was not "perfect,"

but was "following after:" still a vile body he had, and we have, that

must be changed by the great power of Christ at last, verse 21. This we

would have; but God sees it best for us that we should be complete in

nothing in ourselves, that in all things we must be "complete in

Christ;" which is best for us, Col. ii. 10.

(2.) I think I need not say it is not the dissimulation of a sin. When

a man on some outward respects forsakes the practice of any sin, men

perhaps may look on him as a changed man. God knows that to his former

iniquity he hath added cursed hypocrisy, and is got in a safer path to

hell than he was in before. He hath got another heart than he had, that

is more cunning; not a new heart, that is more holy.

(3.) The mortification of sin consists not in the improvement of a

quiet, sedate nature. Some men have an advantage by their natural

constitution so far as that they are not exposed to such violence of

unruly passions and tumultuous affections as many others are. Let now

these men cultivate and improve their natural frame and temper by

discipline, consideration, and prudence, and they may seem to

themselves and others very mortified men, when, perhaps, their hearts

are a standing sink of all abominations. Some man is never so much

troubled all his life, perhaps, with anger and passion, nor doth

trouble others, as another is almost every day; and yet the latter hath

done more to the mortification of the sin than the former. Let not such

persons try their mortification by such things as their natural temper

gives no life or vigour to. Let them bring themselves to self-denial,

unbelief, envy, or some such spiritual sin, and they will have a better

view of themselves.

(4.) A sin is not mortified when it is only diverted. Simon Magus for a

season left his sorceries; but his covetousness and ambition, that set

him on work, remained still, and would have been acting another way.

Therefore Peter tells him, "I perceive thou art in the gall of

bitterness;" -- "Notwithstanding the profession thou hast made,

notwithstanding thy relinquishment of thy sorceries, thy lust is as

powerful as ever in thee; the same lust, only the streams of it are

diverted. It now exerts and puts forth itself another way, but it is

the old gall of bitterness still." A man may be sensible of a lust, set

himself against the eruptions of it, take care that it shall not break

forth as it has done, but in the meantime suffer the same corrupted

habit to vent itself some other way; as he who heals and skins a

running sore thinks himself cured, but in the meantime his flesh

festereth by the corruption of the same humour, and breaks out in

another place. And this diversion, with the alterations that attend it,

often befalls men on accounts wholly foreign unto grace: change of the

course of life that a man was in, of relations, interests, designs, may

effect it; yea, the very alterations in men's constitutions, occasioned

by a natural progress in the course of their lives, may produce such

changes as these. Men in age do not usually persist in the pursuit of

youthful lusts, although they have never mortified any one of them. And

the same is the case of bartering of lusts, and leaving to serve one

that a man may serve another. He that changes pride for worldliness,

sensuality for Pharisaism, vanity in himself to the contempt of others,

let him not think that he hath mortified the sin that he seems to have

left. He hath changed his master, but is a servant still.

(5.) Occasional conquests of sin do not amount to a mortifying of it.

There are two occasions or seasons wherein a man who is contending with

any sin may seem to himself to have mortified it:--

[1.] When it hath had some sad eruption, to the disturbance of his

peace, terror of his conscience, dread of scandal, and evident

provocation of God. This awakens and stirs up all that is in the man,

and amazes him, fills him with abhorrency of sin, and himself for it;

sends him to God, makes him cry out as for life, to abhor his lust as

hell, and to set himself against it. The whole man, spiritual and

natural, being now awaked, sin shrinks in its head, appears not, but

lies as dead before him: as when one that hath drawn nigh to an army in

the night, and hath killed a principal person, -- instantly the guards

awake, men are roused up, and strict inquiry is made after the enemy,

who, in the meantime, until the noise and tumult be over, hides

himself, or lies like one that is dead, yet with firm resolution to do

the like mischief again upon the like opportunity. Upon the sin among

the Corinthians, see how they muster up themselves for the surprisal

and destruction of it, 2 Epist. chap. vii. 11. So it is in a person

when a breach hath been made upon his conscience, quiet, perhaps

credit, by his lust, in some eruption of actual sin; -- carefulness,

indignation, desire, fear, revenge, are all set on work about it and

against it, and lust is quiet for a season, being run down before them;

but when the hurry is over and the inquest past, the thief appears

again alive, and is as busy as ever at his work.

[2.] In a time of some judgment, calamity, or pressing affliction; the

heart is then taken up with thoughts and contrivances of flying from

the present troubles, fears, and dangers. This, as a convinced person

concludes, is to be done only by relinquishment of sin, which gains

peace with God. It is the anger of God in every affliction that galls a

convinced person. To be quit of this, men resolve at such times against

their sins. Sin shall never more have any place in them; they will

never again give up themselves to the service of it. Accordingly, sin

is quiet, stirs not, seems to be mortified; not, indeed, that it hath

received any one wound, but merely because the soul hath possessed its

faculties, whereby it should exert itself, with thoughts inconsistent

with the motions thereof; which, when they are laid aside, sin returns

again to its former life and vigour. So they Ps. lxxviii. 32-37, are a

full instance and description of this frame of spirit whereof I speak:

"For all this they sinned still, and believed not for his wondrous

works. Therefore their days did he consume in vanity, and their years

in trouble. When he slew them, then they sought him: and they returned

and inquired early after God. And they remembered that God was their

rock, and the high God their redeemer. Nevertheless they did flatter

him with their mouth, and they lied unto him with their tongues. For

their heart was not right with him, neither were they steadfast in his

covenant." I no way doubt but that when they sought, and returned, and

inquired early after God, they did it with full purpose of heart as to

the relinquishment of their sins; it is expressed in the word

"returned." To turn or return to the Lord is by a relinquishment of

sin. This they did "early," -- with earnestness and diligence; but yet

their sin was unmortified for all this, verses 36, 37. And this is the

state of many humiliations in the days of affliction, and a great

deceit in the hearts of believers themselves lies oftentimes herein.

These and many other ways there are whereby poor souls deceive

themselves, and suppose they have mortified their lusts, when they live

and are mighty, and on every occasion break forth, to their disturbance

and disquietness.

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Chapter VI.

The mortification of sin in particular described -- The several parts

and degrees thereof -- The habitual weakening of its root and principle

-- The power of lust to tempt -- Differences of that power as to

persons and times -- Constant fighting against sin -- The parts thereof

considered -- Success against it -- The sum of this discourse

considered.

What it is to mortify a sin in general, which will make farther way for

particular directions, is nextly to be considered.

2. The mortification of a lust consists in three things:--

(1.) An habitual weakening of it. Every lust is a depraved habit or

disposition, continually inclining the heart to evil. Thence is that

description of him who hath no lust truly mortified, Gen. vi. 5, "Every

imagination of the thoughts of his heart is only evil continually." He

is always under the power of a strong bent and inclination to sin. And

the reason why a natural man is not always perpetually in the pursuit

of some one lust, night and day, is because he hath many to serve,

every one crying to be satisfied; thence he is carried on with great

variety, but still in general he lies towards the satisfaction of self.

We will suppose, then, the lust or distemper whose mortification is

inquired after to be in itself a strong, deeply-rooted, habitual

inclination and bent of will and affections unto some actual sin, as to

the matter of it, though not, under that formal consideration, always

stirring up imaginations, thoughts, and contrivances about the object

of it. Hence, men are said to have their "hearts set upon evil," the

bent of their spirits lies towards it, to make "provision for the

flesh." [3] And a sinful, depraved habit, as in many other things, so

in this, differs from all natural or moral habits whatever: for whereas

they incline the soul gently and suitably to itself, sinful habits

impel with violence and impetuousness; whence lusts are said to fight

or wage "war against the soul," [4] 1 Pet. ii. 11, -- to rebel or rise

up in war with that conduct and opposition which is usual therein, [5]

Rom. vii. 23, -- to lead captive, or effectually captivating upon

success in battle, -- all works of great violence and impetuousness.

I might manifest fully, from that description we have of it, Rom. vii.,

how it will darken the mind, extinguish convictions, dethrone reason,

interrupt the power and influence of any considerations that may be

brought to hamper it, and break through all into a flame. But this is

not my present business. Now, the first thing in mortification is the

weakening of this habit of sin or lust, that it shall not, with that

violence, earnestness, frequency, rise up, conceive, tumultuate,

provoke, entice, disquiet, as naturally it is apt to do, James i. 14,

15.

I shall desire to give one caution or rule by the way, and it is this:

Though every lust doth in its own nature equally, universally, incline

and impel to sin, yet this must be granted with these two

limitations:--

[1.] One lust, or a lust in one man, may receive many accidental

improvements, heightenings, and strengthenings, which may give it life,

power, and vigour, exceedingly above what another lust hath, or the

same lust (that is, of the same kind and nature) in another man. When a

lust falls in with the natural constitutions and temper, with a

suitable course of life, with occasions, or when Satan hath got a fit

handle to it to manage it, as he hath a thousand ways so to do, that

lust grows violent and impetuous above others, or more than the same

lust in another man; then the steams of it darken the mind so, that

though a man knows the same things as formerly, yet they have no power

nor influence on the will, but corrupt affections and passions are set

by it at liberty.

But especially, lust gets strength by temptation. When a suitable

temptation falls in with a lust, it gives it a new life, vigour, power,

violence, and rage, which it seemed not before to have or to be capable

of. Instances to this purpose might be multiplied; but it is the design

of some part of another treatise to evince this observation.

[2.] Some lusts are far more sensible and discernible in their violent

actings than others. Paul puts a difference between uncleanness and all

other sins: 1 Cor. vi. 18, "Flee fornication. Every sin that a man

doeth is without the body; but he that committeth fornication sinneth

against his own body." Hence, the motions of that sin are more

sensible, more discernible than of others; when perhaps the love of the

world, or the like, is in a person no less habitually predominant than

that, yet it makes not so great a combustion in the whole man.

And on this account some men may go in their own thoughts and in the

eyes of the world for mortified men, who yet have in them no less

predominancy of lust than those who cry out with astonishment upon the

account of its perplexing tumultuatings, yea, than those who have by

the power of it been hurried into scandalous sins; only their lusts are

in and about things which raise not such a tumult in the soul, about

which they are exercised with a calmer frame of spirit, the very fabric

of nature being not so nearly concerned in them as in some other.

I say, then, that the first thing in mortification is the weakening of

this habit, that it shall not impel and tumultuate as formerly; that it

shall not entice and draw aside; that it shall not disquiet and perplex

the killing of its life, vigour, promptness, and readiness to be

stirring. This is called "crucifying the flesh with the lusts thereof,"

Gal. v. 24; that is, taking away its blood and spirits that give it

strength and power, -- the wasting of the body of death "day by day," 2

Cor. iv. 16.

As a man nailed to the cross; he first struggles, and strives, and

cries out with great strength and might, but, as his blood and spirits

waste, his strivings are faint and seldom, his cries low and hoarse,

scarce to be heard; -- when a man first sets on a lust or distemper, to

deal with it, it struggles with great violence to break loose; it cries

with earnestness and impatience to be satisfied and relieved; but when

by mortification the blood and spirits of it are let out, it moves

seldom and faintly, cries sparingly, and is scarce heard in the heart;

it may have sometimes a dying pang, that makes an appearance of great

vigour and strength, but it is quickly over, especially if it be kept

from considerable success. This the apostle describes, as in the whole

chapter, so especially, Rom. vi. 6.

"Sin," saith he, "is crucified; it is fastened to the cross." To what

end? "That the body of death may be destroyed," the power of sin

weakened and abolished by little and little, that "henceforth we should

not serve sin;" that is, that sin might not incline, impel us with such

efficacy as to make us servants to it, as it hath done heretofore. And

this is spoken not only with respect to carnal and sensual affections,

or desires of worldly things, -- not only in respect of the lust of the

flesh, the lust of the eyes, and the pride of life, -- but also as to

the flesh, that is, in the mind and will, in that opposition unto God

which is in us by nature. Of what nature soever the troubling distemper

be, by what ways soever it make itself out, either by impelling to evil

or hindering from that which is good, the rule is the same; and unless

this be done effectually, all after-contention will not compass the end

aimed at. A man may beat down the bitter fruit from an evil tree until

he is weary; whilst the root abides in strength and vigour, the beating

down of the present fruit will not hinder it from bringing forth more.

This is the folly of some men; they set themselves with all earnestness

and diligence against the appearing eruption of lust, but, leaving the

principle and root untouched, perhaps unsearched out, they make but

little or no progress in this work of mortification.

(2.) In constant fighting and contending against sin. To be able always

to be laying load on sin is no small degree of mortification. When sin

is strong and vigorous, the soul is scarce able to make any head

against it; it sighs, and groans, and mourns, and is troubled, as David

speaks of himself, but seldom has sin in the pursuit. David complains

that his sin had "taken fast hold upon him, that he could not look up,"

Ps. xl. 12. How little, then, was he able to fight against it! Now,

sundry things are required unto and comprised in this fighting against

sin:--

[1.] To know that a man hath such an enemy to deal withal, to take

notice of it, to consider it as an enemy indeed, and one that is to be

destroyed by all means possible, is required hereunto. As I said

before, the contest is vigorous and hazardous, -- it is about the

things of eternity. When, therefore, men have slight and transient

thoughts of their lusts, it is no great sign that they are mortified,

or that they are in a way for their mortification. This is every man's

"knowing the plague of his own heart," 1 Kings viii. 38, without which

no other work can be done. It is to be feared that very many have

little knowledge of the main enemy that they carry about with them in

their bosoms. This makes them ready to justify themselves, and to be

impatient of reproof or admonition, not knowing that they are in any

danger, 2 Chron. xvi. 10.

[2.] To labour to be acquainted with the ways, wiles, methods,

advantages, and occasions of its success, is the beginning of this

warfare. So do men deal with enemies. They inquire out their counsels

and designs, ponder their ends, consider how and by what means they

have formerly prevailed, that they may be prevented. In this consists

the greatest skill in conduct. Take this away, and all waging of war,

wherein is the greatest improvement of human wisdom and industry, would

be brutish. So do they deal with lust who mortify it indeed. Not only

when it is actually vexing, enticing, and seducing, but in their

retirements they consider, "This is our enemy; this is his way and

progress, these are his advantages, thus hath he prevailed, and thus he

will do, if not prevented." So David, "My sin is ever before me," Ps.

li. 3. And, indeed, one of the choicest and most eminent parts of

practically spiritual wisdom consists in finding out the subtilties,

policies, and depths of any indwelling sin; to consider and know

wherein its greatest strength lies, -- what advantage it uses to make

of occasions, opportunities, temptations, -- what are its pleas,

pretences, reasonings, -- what its stratagems, colours, excuses; to set

the wisdom of the Spirit against the craft of the old man; to trace

this serpent in all its turnings and windings; to be able to say, at

its most secret and (to a common frame of heart) imperceptible actings,

"This is your old way and course; I know what you aim at;" -- and so to

be always in readiness is a good part of our warfare.

[3.] To load it daily with all the things which shall after be

mentioned, that are grievous, killing, and destructive to it, is the

height of this contest. Such a one never thinks his lust dead because

it is quiet, but labours still to give it new wounds, new blows every

day. So the apostle, Col. iii. 5.

Now, whilst the soul is in this condition, whilst it is thus dealing,

it is certainly uppermost; sin is under the sword and dying.

(3.) In success. Frequent success against any lust is another part and

evidence of mortification. By success I understand not a mere

disappointment of sin, that it be not brought forth nor accomplished,

but a victory over it, and pursuit of it to a complete conquest. For

instance, when the heart finds sin at any time at work, seducing,

forming imaginations to make provision for the flesh, to fulfil the

lusts thereof, it instantly apprehends sin, and brings it to the law of

God and love of Christ, condemns it, follows it with execution to the

uttermost.

Now, I say, when a man comes to this state and condition, that lust is

weakened in the root and principle, that its motions and actions are

fewer and weaker than formerly, so that they are not able to hinder his

duty nor interrupt his peace, -- when he can, in a quiet, sedate frame

of spirit, find out and fight against sin, and have success against it,

-- then sin is mortified in some considerable measure, and,

notwithstanding all its opposition, a man may have peace with God all

his days.

Unto these heads, then, do I refer the mortification aimed at; that is,

of any one perplexing distemper, whereby the general pravity and

corruption of our nature attempts to exert and put forth itself:--

First, The weakening of its indwelling disposition, whereby it

inclines, entices, impels to evil, rebels, opposes, fights against God,

by the implanting, habitual residence, and cherishing of a principle of

grace that stands in direct opposition to it and is destructive of it,

is the foundation of it. So, by the implanting and growth of humility

is pride weakened, passion by patience, uncleanness by purity of mind

and conscience, love of this world by heavenly-mindedness: which are

graces of the Spirit, or the same habitual grace variously acting

itself by the Holy Ghost, according to the variety or diversity of the

objects about which it is exercised; as the other are several lusts, or

the same natural corruption variously acting itself, according to the

various advantages and occasions that it meets withal. -- The

promptness, alacrity, vigour of the Spirit, or new man, in contending

with, cheerful fighting against, the lust spoken of, by all the ways

and with all the means that are appointed thereunto, constantly using

the succours provided against its motions and actings, is a second

thing hereunto required. -- Success unto several degrees attends these

two. Now this, if the distemper hath not an unconquerable advantage

from its natural situation, may possibly be to such a universal

conquest as the soul may never more sensibly feel its opposition, and

shall, however, assuredly arise to an allowance of peace to the

conscience, according to the tenor of the covenant of grace.

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[3] Rom. xiii 14.

[4] Strateuontai kata tes psuches.

[5] Antistrateuomenon, aichmalotizonta.

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Chapter VII.

General rules, without which no lust will be mortified -- No

mortification unless a man be a believer -- Dangers of attempting

mortification of sin by unregenerate persons -- The duty of unconverted

persons as to this business of mortification considered -- The vanity

of the Papists' attempts and rules for mortification thence discovered.

II. The ways and means whereby a soul may proceed to the mortification

of any particular lust and sin, which Satan takes advantage by to

disquiet and weaken him, come next under consideration.

Now, there are some general considerations to be premised, concerning

some principles and foundations of this work, without which no man in

the world, be he never so much raised by convictions, and resolved for

the mortification of any sin, can attain thereunto.

General rules and principles, without which no sin will be ever

mortified, are these:--

1. Unless a man be a believer, -- that is, one that is truly ingrafted

into Christ, -- he can never mortify any one sin; I do not say, unless

he know himself to be so, but unless indeed he be so.

Mortification is the work of believers: Rom. viii. 13, "If ye through

the Spirit," etc., -- ye believers, to whom there is no condemnation,

verse 1. They alone are exhorted to it: Col. iii. 5, "Mortify therefore

your members which are upon the earth." Who should mortify? You who

"are risen with Christ," verse 1; whose "life is hid with Christ in

God," verse 3; who "shall appear with him in glory," verse 4. An

unregenerate man may do something like it; but the work itself, so as

it may be acceptable with God, he can never perform. You know what a

picture of it is drawn in some of the philosophers, -- Seneca, Tully,

Epictetus; what affectionate discourses they have of contempt of the

world and self, of regulating and conquering all exorbitant affections

and passions! The lives of most of them manifested that their maxims

differed as much from true mortification as the sun painted on a

sign-post from the sun in the firmament; they had neither light nor

heat. Their own Lucian sufficiently manifests what they all were. There

is no death of sin without the death of Christ. You know what attempts

there are made after it by the Papists, in their vows, penances, and

satisfactions. I dare say of them (I mean as many of them as act upon

the principles of their church, as they call it) what Paul says of

Israel in point of righteousness, Rom. ix. 31, 32, -- They have

followed after mortification, but they have not attained to it.

Wherefore? "Because they seek it not by faith, but as it were by the

works of the law." The same is the state and condition of all amongst

ourselves who, in obedience to their convictions and awakened

consciences, do attempt a relinquishment of sin; -- they follow after

it, but they do not attain it.

It is true, it is, it will be, required of every person whatever that

hears the law or gospel preached, that he mortify sin. It is his duty,

but it is not his immediate duty; it is his duty to do it, but to do it

in God's way. If you require your servant to pay so much money for you

in such a place, but first to go and take it up in another, it is his

duty to pay the money appointed, and you will blame him if he do it

not; yet it was not his immediate duty, -- he was first to take it up,

according to your direction. So it is in this case: sin is to be

mortified, but something is to be done in the first place to enable us

thereunto.

I have proved that it is the Spirit alone that can mortify sin; he is

promised to do it, and all other means without him are empty and vain.

How shall he, then, mortify sin that hath not the Spirit? A man may

easier see without eyes, speak without a tongue, than truly mortify one

sin without the Spirit. Now, how is he attained? It is the Spirit of

Christ: and as the apostle says, "If we have not the Spirit of Christ,

we are none of his," Rom. viii. 9; so, if we are Christ's, have an

interest in him, we have the Spirit, and so alone have power for

mortification. This the apostle discourses at large, Rom. viii. 8, "So

then they that are in the flesh cannot please God." It is the inference

and conclusion he makes of his foregoing discourse about our natural

state and condition, and the enmity we have unto God and his law

therein. If we are in the flesh, if we have not the Spirit, we cannot

do any thing that should please God. But what is our deliverance from

this condition? Verse 9, "But ye are not in the flesh, but in the

Spirit, if so be that the Spirit of God dwell in you;" -- "Ye

believers, that have the Spirit of Christ, ye are not in the flesh."

There is no way of deliverance from the state and condition of being in

the flesh but by the Spirit of Christ. And what if this Spirit of

Christ be in you? Why, then, you are mortified; verse 10, "The body is

dead because of sin," or unto it; mortification is carried on; the new

man is quickened to righteousness. This the apostle proves, verse 11,

from the union we have with Christ by the Spirit, which will produce

suitable operations in us to what it wrought in him. All attempts,

then, for mortification of any lust, without an interest in Christ, are

vain. Many men that are galled with and for sin, the arrows of Christ

for conviction, by the preaching of the word, or some affliction having

been made sharp in their hearts, do vigorously set themselves against

this or that particular lust, wherewith their consciences have been

most disquieted or perplexed. But, poor creatures! they labour in the

fire, and their work consumeth. When the Spirit of Christ comes to this

work he will be "like a refiner's fire and like fullers' soap," and he

will purge men as gold and as silver, Mal. iii. 2, 3, -- take away

their dross and tin, their filth and blood, as Isa. iv. 4; but men must

be gold and silver in the bottom, or else refining will do them no

good. The prophet gives us the sad issue of wicked men's utmost

attempts for mortification, by what means soever that God affords them:

Jer. vi. 29, 30, "The bellows are burned, and the lead is consumed of

the fire; the founder melteth in vain. Reprobate silver shall men call

them, because the Lord hath rejected them." And what is the reason

hereof? Verse 28, They were "brass and iron" when they were put into

the furnace. Men may refine brass and iron long enough before they will

be good silver.

I say, then, mortification is not the present business of unregenerate

men. God calls them not to it as yet; conversion is their work, -- the

conversion of the whole soul, -- not the mortification of this or that

particular lust. You would laugh at a man that you should see setting

up a great fabric, and never take any care for a foundation; especially

if you should see him so foolish as that, having a thousand experiences

that what he built one day fell down another, he would yet continue in

the same course. So it is with convinced persons; though they plainly

see, that what ground they get against sin one day they lose another,

yet they will go on in the same road still, without inquiring where the

destructive flaw in their progress lies. When the Jews, upon the

conviction of their sin, were cut to the heart, Acts ii. 37, and cried

out, "What shall we do?" what doth Peter direct them to do? Does he bid

them go and mortify their pride, wrath, malice, cruelty, and the like?

No; he knew that was not their present work, but he calls them to

conversion and faith in Christ in general, verse 38. Let the soul be

first thoroughly converted, and then, "looking on Him whom they had

pierced," humiliation and mortification will ensue. Thus, when John

came to preach repentance and conversion, he said, "The axe is now laid

to the root of the tree," Matt. iii. 10. The Pharisees had been laying

heavy burdens, imposing tedious duties, and rigid means of

mortification, in fastings, washings, and the like, all in vain. Says

John, "The doctrine of conversion is for you; the axe in my hand is

laid to the root." And our Saviour tells us what is to be done in this

case; says he, "Do men gather grapes from thorns?" Matt. vii. 16. But

suppose a thorn be well pruned and cut, and have pains taken with him?

"Yea, but he will never bear figs," verses 17, 18; it cannot be but

every tree will bring forth fruit according to its own kind. What is

then to be done, he tells us, Matt. xii. 33, "Make the tree good, and

his fruit will be good." The root must be dealt with, the nature of the

tree changed, or no good fruit will be brought forth.

This is that I aim at: unless a man be regenerate, unless he be a

believer, all attempts that he can make for mortification, be they

never so specious and promising, -- all means he can use, let him

follow them with never so much diligence, earnestness, watchfulness,

and intention of mind and spirit, -- are to no purpose. In vain shall

he use many remedies; he shall not be healed. Yea, there are sundry

desperate evils attending an endeavour in convinced persons, that are

no more but so, to perform this duty:--

(1.) The mind and soul is taken up about that which is not the man's

proper business, and so he is diverted from that which is so. God lays

hold by his word and judgments on some sin in him, galls his

conscience, disquiets his heart, deprives him of his rest; now other

diversions will not serve his turn; he must apply himself to the work

before him. The business in hand being to awake the whole man unto a

consideration of the state and condition wherein he is, that he might

be brought home to God, instead hereof he sets himself to mortify the

sin that galls him, -- which is a pure issue of self-love, to be freed

from his trouble, and not at all to the work he is called unto, -- and

so is diverted from it. Thus God tells us of Ephraim, when he "spread

his net upon them, and brought them down as the fowls of heaven, and

chastised them," Hos. vii. 12, caught them, entangled them, convinced

them that they could not escape; saith he of them, "They return, but

not to the Most High;" -- they set themselves to a relinquishment of

sin, but not in that manner, by universal conversion, as God called for

it. Thus are men diverted from coming unto God by the most glorious

ways that they can fix upon to come to him by. And this is one of the

most common deceits whereby men ruin their own souls. I wish that some

whose trade it is to daub with untempered mortar in the things of God

did not teach this deceit, and cause the people to err by their

ignorance. What do men do, what ofttimes are they directed unto, when

their consciences are galled by sin and disquietment from the Lord, who

hath laid hold upon them? Is not a relinquishment of the sin, as to

practice, that they are, in some fruits of it, perplexed withal, and

making head against it, the sum of what they apply themselves unto? and

is not the gospel end of their convictions lost thereby? Here men abide

and perish.

(2.) This duty being a thing good in itself, in its proper place, a

duty evidencing sincerity, bringing home peace to the conscience; a man

finding himself really engaged in it, his mind and heart set against

this or that sin, with purpose and resolution to have no more to do

with it, -- he is ready to conclude that his state and condition is

good, and so to delude his own soul. For, --

[1.] When his conscience hath been made sick with sin, and he could

find no rest, when he should go to the great Physician of souls, and

get healing in his blood, the man by this engagement against sin

pacifies and quiets his conscience, and sits down without going to

Christ at all. Ah! how many poor souls are thus deluded to eternity!

"When Ephraim saw his sickness, he sent to king Jareb," Hos. v. 13;

which kept him off from God. The whole bundle of the popish religion is

made up of designs and contrivances to pacify conscience without

Christ; all described by the apostle, Rom. x. 3.

[2.] By this means men satisfy themselves that their state and

condition is good, seeing they do that which is a work good in itself,

and they do not do it to be seen. They know they would have the work

done in sincerity, and so are hardened in a kind of self-righteousness.

(3.) When a man hath thus for a season been deluded, and hath deceived

his own soul, and finds in a long course of life that indeed his sin is

not mortified, or if he hath changed one he hath gotten another, he

begins at length to think that all contending is in vain, -- he shall

never be able to prevail; he is making a dam against water that

increaseth on him. Hereupon he gives over, as one despairing of any

success, and yields up himself to the power of sin and that habit of

formality that he hath gotten.

And this is the usual issue with persons attempting the mortification

of sin without an interest in Christ first obtained. It deludes them,

hardens them, -- destroys them. And therefore we see that there are not

usually more vile and desperate sinners in the world than such as,

having by conviction been put on this course, have found it fruitless,

and deserted it without a discovery of Christ. And this is the

substance of the religion and godliness of the choicest formalists in

the world, and of all those who in the Roman synagogue are drawn to

mortification, as they drive Indians to baptism or cattle to water. I

say, then, that mortification is the work of believers, and believers

only. To kill sin is the work of living men; where men are dead (as all

unbelievers, the best of them, are dead), sin is alive, and will live.

2. It is the work of faith, the peculiar work of faith. Now, if there

be a work to be done that will be effected by one only instrument, it

is the greatest madness for any to attempt the doing of it that hath

not that instrument. Now, it is faith that purifies the heart, Acts xv.

9; or, as Peter speaks, we "purify our souls in obeying the truth

through the Spirit," 1 Pet. i. 22; and without it, it will not be done.

What hath been spoken I suppose is sufficient to make good my first

general rule:-- Be sure to get an interest in Christ; if you intend to

mortify any sin without it, it will never be done.

Obj. You will say, "What, then, would you have unregenerate men that

are convinced of the evil of sin do? Shall they cease striving against

sin, live dissolutely, give their lusts their swing, and be as bad as

the worst of men? This were a way to set the whole world into

confusion, to bring all things into darkness, to set open the

flood-gates of lust, and lay the reins upon the necks of men to rush

into all sin with delight and greediness, like the horse into the

battle."

Ans. 1. God forbid! It is to be looked on as a great issue of the

wisdom, goodness, and love of God, that by manifold ways and means he

is pleased to restrain the sons of men from running forth into that

compass of excess and riot which the depravedness of their nature would

carry them out unto with violence. By what way soever this is done, it

is an issue of the care, kindness, and goodness of God, without which

the whole earth would be a hell of sin and confusion.

2. There is a peculiar convincing power in the word, which God is

oftentimes pleased to put forth, to the wounding, amazing, and, in some

sort, humbling of sinners, though they are never converted. And the

word is to be preached though it hath this end, yet not with this end.

Let, then, the word be preached, and the sins of men [will be] rebuked,

lust will be restrained, and some oppositions will be made against sin;

though that be not the effect aimed at.

3. Though this be the work of the word and Spirit, and it be good in

itself, yet it is not profitable nor available as to the main end in

them in whom it is wrought; they are still in the gall of bitterness,

and under the power of darkness.

4. Let men know it is their duty, but in its proper place; I take not

men from mortification, but put them upon conversion. He that shall

call a man from mending a hole in the wall of his house, to quench a

fire that is consuming the whole building, is not his enemy. Poor soul!

it is not thy sore finger but thy hectic fever that thou art to apply

thyself to the consideration of. Thou settest thyself against a

particular sin, and dost not consider that thou art nothing but sin.

Let me add this to them who are preachers of the word, or intend,

through the good hand of God, that employment: It is their duty to

plead with men about their sins, to lay load on particular sins, but

always remember that it be done with that which is the proper end of

law and gospel; -- that is, that they make use of the sin they speak

against to the discovery of the state and condition wherein the sinner

is; otherwise, haply, they may work men to formality and hypocrisy, but

little of the true end of preaching the gospel will be brought about.

It will not avail to beat a man off from his drunkenness into a sober

formality. A skilful master of the assemblies lays his axe at the root,

drives still at the heart. To inveigh against particular sins of

ignorant, unregenerate persons, such as the land is full of, is a good

work; but yet, though it may be done with great efficacy, vigour, and

success, if this be all the effect of it, that they are set upon the

most sedulous endeavours of mortifying their sins preached down, all

that is done is but like the beating of an enemy in an open field, and

driving him into an impregnable castle, not to be prevailed against.

Get you at any time a sinner at the advantage, on the account of any

one sin whatever? have you any thing to take hold of him by? -- bring

it to his state and condition, drive it up to the head, and there deal

with him. To break men off particular sins, and not to break their

hearts, is to deprive ourselves of advantages of dealing with them.

And herein is the Roman mortification grievously peccant; they drive

all sorts of persons to it, without the least consideration whether

they have a principle for it or no. Yea, they are so far from calling

on men to believe, that they may be able to mortify their lusts, that

they call men to mortification instead of believing. The truth is, they

neither know what it is to believe nor what mortification itself

intends. Faith with them is but a general assent to the doctrine taught

in their church; and mortification the betaking of a man by a vow to

some certain course of life, wherein he denies himself something of the

use of the things of this world, not without a considerable

compensation. Such men know neither the Scriptures nor the power of

God. Their boasting of their mortification is but their glorying in

their shame. Some casuists among ourselves, who, overlooking the

necessity of regeneration, do avowedly give this for a direction to all

sorts of persons that complain of any sin or lust, that they should vow

against it, at least for a season, a month or so, seem to have a

scantling of light in the mystery of the gospel, much like that of

Nicodemus when he came first to Christ. They bid men vow to abstain

from their sin for a season. This commonly makes their lust more

impetuous. Perhaps with great perplexity they keep their word; perhaps

not, which increases their guilt and torment. Is their sin at all

mortified hereby? Do they find a conquest over it? Is their condition

changed, though they attain a relinquishment of it? Are they not still

in the gall of bitterness? Is not this to put men to make brick, if not

without straw, yet, which is worse, without strength? What promise hath

any unregenerate man to countenance him in this work? what assistance

for the performance of it? Can sin be killed without an interest in the

death of Christ, or mortified without the Spirit? If such directions

should prevail to change men's lives, as seldom they do, yet they never

reach to the change of their hearts or conditions. They may make men

self-justiciaries or hypocrites, not Christians. It grieves me ofttimes

to see poor souls, that have a zeal for God and a desire of eternal

welfare, kept by such directors and directions under a hard,

burdensome, outside worship and service of God, with many specious

endeavours for mortification, in an utter ignorance of the

righteousness of Christ, and unacquaintedness with his Spirit, all

their days. Persons and things of this kind I know too many. If ever

God shine into their hearts, to give them the knowledge of his glory in

the face of his Son Jesus Christ, they will see the folly of their

present way.

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Chapter VIII.

The second general rule proposed -- Without universal sincerity for the

mortifying of every lust, no lust will be mortified -- Partial

mortification always from a corrupt principle -- Perplexity of

temptation from a lust oftentimes a chastening for other negligences.

2. The second principle which to this purpose I shall propose is

this:--

Without sincerity and diligence in a universality of obedience, there

is no mortification of any one perplexing lust to be obtained.

The other was to the person; this to the thing itself. I shall a little

explain this position.

A man finds any lust to bring him into the condition formerly

described; it is powerful, strong, tumultuating, leads captive, vexes,

disquiets, takes away peace; he is not able to bear it; wherefore he

sets himself against it, prays against it, groans under it, sighs to be

delivered: but in the meantime, perhaps, in other duties, -- in

constant communion with God, -- in reading, prayer, and meditation, --

in other ways that are not of the same kind with the lust wherewith he

is troubled, -- he is loose and negligent. Let not that man think that

ever he shall arrive to the mortification of the lust he is perplexed

withal. This is a condition that not seldom befalls men in their

pilgrimage. The Israelites, under a sense of their sin, drew nigh to

God with much diligence and earnestness, with fasting and prayer, Isa.

lviii.: many expressions are made of their earnestness in the work,

verse 2 "They seek me daily, and delight to know my ways; they ask of

me the ordinances of justice; they take delight in approaching to God."

But God rejects all. Their fast is a remedy that will not heal them,

and the reason given of it, verses 5-7, is, because they were

particular in this duty. They attended diligently to that, but in

others were negligent and careless. He that hath a "running sore" (it

is the Scripture expression) upon him, arising from an ill habit of

body, contracted by intemperance and ill diet, let him apply himself

with what diligence and skill he can to the cure of his sore, if he

leave the general habit of his body under distempers, his labour and

travail will be in vain. So will his attempts be that shall endeavour

to stop a bloody issue of sin and filth in his soul, and is not equally

careful of his universal spiritual temperature and constitution. For,

--

(1.) This kind of endeavour for mortification proceeds from a corrupt

principle, ground, and foundation; so that it will never proceed to a

good issue. The true and acceptable principles of mortification shall

be afterward insisted on. Hatred of sin as sin, not only as galling or

disquieting, a sense of the love of Christ in the cross, lie at the

bottom of all true spiritual mortification. Now, it is certain that

that which I speak of proceeds from self-love. Thou settest thyself

with all diligence and earnestness to mortify such a lust or sin; what

is the reason of it? It disquiets thee, it hath taken away thy peace,

it fills thy heart with sorrow, and trouble, and fear; thou hast no

rest because of it. Yea; but, friend, thou hast neglected prayer or

reading; thou hast been vain and loose in thy conversation in other

things, that have not been of the same nature with that lust wherewith

thou art perplexed. These are no less sins and evils than those under

which thou groanest. Jesus Christ bled for them also. Why dost thou not

set thyself against them also? If thou hatest sin as sin, every evil

way, thou wouldst be no less watchful against every thing that grieves

and disquiets the Spirit of God, than against that which grieves and

disquiets thine own soul. It is evident that thou contendest against

sin merely because of thy own trouble by it. Would thy conscience be

quiet under it, thou wouldst let it alone. Did it not disquiet thee, it

should not be disquieted by thee. Now, canst thou think that God will

set in with such hypocritical endeavours, -- that ever his Spirit will

bear witness to the treachery and falsehood of thy spirit? Dost thou

think he will ease thee of that which perplexeth thee, that thou mayst

be at liberty to that which no less grieves him? No. Says God, "Here is

one, if he could be rid of this lust I should never hear of him more;

let him wrestle with this, or he is lost." Let not any man think to do

his own work that will not do God's. God's work consists in universal

obedience; to be freed of the present perplexity is their own only.

Hence is that of the apostle, 2 Cor. vii. 1, "Cleanse yourselves from

all pollution of the flesh and spirit, perfecting holiness in the fear

of God." If we will do any thing, we must do all things. So, then, it

is not only an intense opposition to this or that peculiar lust, but a

universal humble frame and temper of heart, with watchfulness over

every evil and for the performance of every duty, that is accepted.

(2.) How knowest thou but that God hath suffered the lust wherewith

thou hast been perplexed to get strength in thee, and power over thee,

to chasten thee for thy other negligences and common lukewarmness in

walking before him; at least to awaken thee to the consideration of thy

ways, that thou mayst make a thorough work and change in thy course of

walking with him?

The rage and predominancy of a particular lust is commonly the fruit

and issue of a careless, negligent course in general, and that upon a

double account:--

[1.] As its natural effect, if I may so say. Lust, as I showed in

general, lies in the heart of every one, even the best, whilst he

lives; and think not that the Scripture speaks in vain, that it is

subtle, cunning, crafty, -- that it seduces, entices, fights, rebels.

Whilst a man keeps a diligent watch over his heart, its root and

fountain, -- whilst above all keepings he keeps his heart, whence are

the issues of life and death, -- lust withers and dies in it. But if,

through negligence, it makes an eruption any particular way, gets a

passage to the thoughts by the affections, and from them and by them

perhaps breaks out into open sin in the conversation, the strength of

it bears that way it hath found out, and that way mainly it urgeth,

until, having got a passage, it then vexes and disquiets, and is not

easily to be restrained: thus, perhaps, a man may be put to wrestle all

his days in sorrow with that which, by a strict and universal watch,

might easily have been prevented.

[2.] As I said, God oftentimes suffers it to chasten our other

negligences: for as with wicked men, he gives them up to one sin as the

judgment of another, a greater for the punishment of a less, or one

that will hold them more firmly and securely for that which they might

have possibly obtained a deliverance from; [6] so even with his own, he

may, he doth, leave them sometimes to some vexatious distempers, either

to prevent or cure some other evil. So was the messenger of Satan let

loose on Paul, that he "might not be lifted up through the abundance of

spiritual revelations." [7] Was it not a correction to Peter's vain

confidence, that he was left to deny his Master? Now, if this be the

state and condition of lust in its prevalency, that God oftentimes

suffers it so to prevail, at least to admonish us, and to humble us,

perhaps to chasten and correct us for our general loose and careless

walking, is it possible that the effect should be removed and the cause

continued, -- that the particular lust should be mortified and the

general course be unreformed? He, then, that would really, thoroughly,

and acceptably mortify any disquieting lust, let him take care to be

equally diligent in all parts of obedience, and know that every lust,

every omission of duty, is burdensome to God, though but one is so to

him. [8] Whilst there abides a treachery in the heart to indulge to any

negligence in not pressing universally to all perfection in obedience,

the soul is weak, as not giving faith its whole work; and selfish, as

considering more the trouble of sin than the filth and guilt of it; and

lives under a constant provocation of God: so that it may not expect

any comfortable issue in any spiritual duty that it doth undertake,

much less in this under consideration, which requires another principle

and frame of spirit for its accomplishment.

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[6] Rom. i. 26.

[7] 2 Cor. xii. 7.

[8] Isa. xliii. 24.

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Chapter IX.

Particular directions in relation to the foregoing case proposed --

First. Consider the dangerous symptoms of any lust -- 1. Inveterateness

-- 2. Peace obtained under it; the several ways whereby that is done --

3. Frequency of success in its seductions -- 4. The soul's fighting

against it with arguments only taken from the event -- 5. Its being

attended with judiciary hardness -- 6. Its withstanding particular

dealings from God -- The state of persons in whom these things are

found.

III. The foregoing general rules being supposed, particular directions

to the soul for its guidance under the sense of a disquieting lust or

distemper, being the main thing I aim at, come next to be proposed.

Now, of these some are previous and preparatory, and in some of them

the work itself is contained. Of the first sort are these ensuing:--

First. Consider what dangerous symptoms thy lust hath attending or

accompanying it, -- whether it hath any deadly mark on it or no; if it

hath, extraordinary remedies are to be used; an ordinary course of

mortification will not do it.

You will say, "What are these dangerous marks and symptoms, the

desperate attendancies of an indwelling lust, that you intend?" Some of

them I shall name:--

1. Inveterateness. -- If it hath lain long corrupting in thy heart, if

thou hast suffered it to abide in power and prevalency, without

attempting vigorously the killing of it, and the healing of the wounds

thou hast received by it, for some long season, thy distemper is

dangerous. Hast thou permitted worldliness, ambition, greediness of

study, to eat up other duties, the duties wherein thou oughtest to hold

constant communion with God, for some long season? or uncleanness to

defile thy heart with vain, and foolish, and wicked imaginations for

many days? Thy lust hath a dangerous symptom. So was the case with

David: Ps. xxxviii. 5, "My wounds stink and are corrupt because of my

foolishness." When a lust hath lain long in the heart, corrupting,

festering, cankering, it brings the soul to a woful condition. In such

a case an ordinary course of humiliation will not do the work: whatever

it be, it will by this means insinuate itself more or less into all the

faculties of the soul, and habituate the affections to its company and

society; it grows familiar to the mind and conscience, that they do not

startle at it as a strange thing, but are bold with it as that which

they are wonted unto; yea, it will get such advantage by this means as

oftentimes to exert and put forth itself without having any notice

taken of it at all, as it seems to have been with Joseph in his

swearing by the life of Pharaoh. Unless some extraordinary course be

taken, such a person hath no ground in the world to expect that his

latter end shall be peace.

For, first, How will he be able to distinguish between the long abode

of an unmortified lust and the dominion of sin, which cannot befall a

regenerate person? Secondly, How can he promise himself that it shall

ever be otherwise with him, or that his lust will cease tumultuating

and seducing, when he sees it fixed and abiding, and hath done so for

many days, and hath gone through a variety of conditions with him? It

may be it hath tried mercies and afflictions, and those possibly so

remarkable that the soul could not avoid the taking special notice of

them; it may be it hath weathered out many a storm, and passed under

much variety of gifts in the administration of the word; and will it

prove an easy thing to dislodge an inmate pleading a title by

prescription? Old neglected wounds are often mortal, always dangerous.

Indwelling distempers grow rusty and stubborn by continuance in ease

and quiet. Lust is such an inmate as, if it can plead time and some

prescription, will not easily be ejected. As it never dies of itself,

so if it be not daily killed it will always gather strength.

2. Secret pleas of the heart for the countenancing of itself, and

keeping up its peace, notwithstanding the abiding of a lust, without a

vigorous gospel attempt for its mortification, is another dangerous

symptom of a deadly distemper in the heart. Now, there be several ways

whereby this may be done. I shall name some of them; as, --

(1.) When upon thoughts, perplexing thoughts about sin, instead of

applying himself to the destruction of it, a man searches his heart to

see what evidences he can find of a good condition, notwithstanding

that sin and lust, so that it may go well with him.

For a man to gather up his experiences of God, to call them to mind, to

collect them, consider, try, improve them, is an excellent thing, -- a

duty practised by all the saints, commended in the Old Testament and

the New. This was David's work when he "communed with his own heart,"

and called to remembrance the former loving-kindness of the Lord. [9]

This is the duty that Paul sets us to practise, 2 Cor. xiii. 5. And as

it is in itself excellent, so it hath beauty added to it by a proper

season, a time of trial or temptation, or disquietness of the heart

about sin, -- is a picture of silver to set off this golden apple, as

Solomon speaks. But now to do it for this end, to satisfy conscience,

which cries and calls for another purpose, is a desperate device of a

heart in love with sin. When a man's conscience shall deal with him,

when God shall rebuke him for the sinful distemper of his heart, if he,

instead of applying himself to get that sin pardoned in the blood of

Christ and mortified by his Spirit, shall relieve himself by any such

other evidences as he hath, or thinks himself to have, and so

disentangle himself from under the yoke that God was putting on his

neck, his condition is very dangerous, his wound hardly curable. Thus

the Jews, under the gallings of their own consciences and the

convincing preaching of our Saviour, supported themselves with this,

that they were "Abraham's children," and on that account accepted with

God; and so countenanced themselves in all abominable wickedness, to

their utter ruin.

This is, in some degree, a blessing of a man's self, and saying that

upon one account or other he shall have peace, "although he adds

drunkenness to thirst." Love of sin, undervaluation of peace and of all

tastes of love from God, are inwrapped in such a frame. Such a one

plainly shows, that if he can but keep up hope of escaping the "wrath

to come," he can be well content to be unfruitful in the world, at any

distance from God that is not final separation. What is to be expected

from such a heart?

(2.) By applying grace and mercy to an unmortified sin, or one not

sincerely endeavoured to be mortified, is this deceit carried on. This

is a sign of a heart greatly entangled with the love of sin. When a man

hath secret thoughts in his heart, not unlike those of Naaman about his

worshipping in the house of Rimmon, [10] "In all other things I will

walk with God, but in this thing, God be merciful unto me," his

condition is sad. It is true, indeed, a resolution to this purpose, to

indulge a man's self in any sin on the account of mercy, seems to be,

and doubtless in any course is, altogether inconsistent with Christian

sincerity, and is a badge of a hypocrite, and is the "turning of the

grace of God into wantonness;" [11] yet I doubt not but, through the

craft of Satan and their own remaining unbelief, the children of God

may themselves sometimes be ensnared with this deceit of sin, or else

Paul would never have so cautioned them against it as he doth, Rom. vi.

1, 2. Yea, indeed, there is nothing more natural than for fleshly

reasonings to grow high and strong upon this account. The flesh would

fain be indulged unto upon the account of grace, and every word that is

spoken of mercy, it stands ready to catch at and to pervert it, to its

own corrupt aims and purposes. To apply mercy, then, to a sin not

vigorously mortified is to fulfil the end of the flesh upon the gospel.

These and many other ways and wiles a deceitful heart will sometimes

make use of, to countenance itself in its abominations. Now, when a man

with his sin is in this condition, that there is a secret liking of the

sin prevalent in his heart, and though his will be not wholly set upon

it, yet he hath an imperfect velleity towards it, he would practise it

were it not for such and such considerations, and hereupon relieves

himself other ways than by the mortification and pardon of it in the

blood of Christ; that man's "wounds stink and are corrupt," and he

will, without speedy deliverance, be at the door of death.

3. Frequency of success in sin's seduction, in obtaining the prevailing

consent of the will unto it, is another dangerous symptom. This is that

I mean: When the sin spoken of gets the consent of the will with some

delight, though it be not actually outwardly perpetrated, yet it hath

success. A man may not be able, upon outward considerations, to go

along with sin to that which James calls the "finishing" of it, [12] as

to the outward acts of sin, when yet the will of sinning may be

actually obtained; then hath it, I say, success. Now, if any lust be

able thus far to prevail in the soul of any man, as his condition may

possibly be very bad and himself be unregenerate, so it cannot possibly

be very good, but dangerous; and it is all one upon the matter whether

this be done by the choice of the will or by inadvertency, for that

inadvertency itself is in a manner chosen. When we are inadvertent and

negligent, where we are bound to watchfulness and carefulness, that

inadvertency doth not take off from the voluntariness of what we do

thereupon; for although men do not choose and resolve to be negligent

and inadvertent, yet if they choose the things that will make them so,

they choose inadvertency itself as a thing may be chosen in its cause.

And let not men think that the evil of their hearts is in any measure

extenuated because they seem, for the most part, to be surprised into

that consent which they seem to give unto it; for it is negligence of

their duty in watching over their hearts that betrays them into that

surprisal.

4. When a man fighteth against his sin only with arguments from the

issue or the punishment due unto it, this is a sign that sin hath taken

great possession of the will, and that in the heart there is a

superfluity of naughtiness. Such a man as opposes nothing to the

seduction of sin and lust in his heart but fear of shame among men or

hell from God, is sufficiently resolved to do the sin if there were no

punishment attending it; which, what it differs from living in the

practice of sin, I know not. Those who are Christ's, and are acted in

their obedience upon gospel principles, have the death of Christ, the

love of God, the detestable nature of sin, the preciousness of

communion with God, a deep-grounded abhorrency of sin as sin, to oppose

to any seduction of sin, to all the workings, strivings, fightings of

lust in their hearts. So did Joseph. "How shall I do this great evil,"

saith he, "and sin against the Lord?" my good and gracious God. [13]

And Paul, "The love of Christ constraineth us;" [14] and, "Having

received these promises, let us cleanse ourselves from all pollution of

the flesh and spirit," 2 Cor. vii. 1. But now if a man be so under the

power of his lust that he hath nothing but law to oppose it withal, if

he cannot fight against it with gospel weapons, but deals with it

altogether with hell and judgment, which are the proper arms of the

law, it is most evident that sin hath possessed itself of his will and

affections to a very great prevalency and conquest.

Such a person hath cast off, as to the particular spoken of, the

conduct of renewing grace, and is kept from ruin only by restraining

grace; and so far is he fallen from grace, and returned under the power

of the law. And can it be thought that this is not a great provocation

to Christ, that men should cast off his easy, gentle yoke and rule, and

cast themselves under the iron yoke of the law, merely out of

indulgence unto their lusts?

Try thyself by this also: When thou art by sin driven to make a stand,

so that thou must either serve it and rush at the command of it into

folly, like the horse into the battle, or make head against it to

suppress it, what dost thou say to thy soul? what dost thou expostulate

with thyself? Is this all, -- "Hell will be the end of this course;

vengeance will meet with me and find me out?" It is time for thee to

look about thee; evil lies at the door. Paul's main argument to evince

that sin shall not have dominion over believers is, that they "are not

under the law, but under grace," Rom. vi. 14. If thy contendings

against sin be all on legal accounts, from legal principles and

motives, what assurance canst thou attain unto that sin shall not have

dominion over thee, which will be thy ruin?

Yea, know that this reserve will not long hold out. If thy lust hath

driven thee from stronger gospel forts, it will speedily prevail

against this also. Do not suppose that such considerations will deliver

thee, when thou hast voluntarily given up to thine enemy those helps

and means of preservation which have a thousand times their strength.

Rest assuredly in this, that unless thou recover thyself with speed

from this condition, the thing that thou fearest will come upon thee.

What gospel principles do not, legal motives cannot do.

5. When it is probable that there is, or may be, somewhat of judiciary

hardness, or at least of chastening punishment, in thy lust as

disquieting. This is another dangerous symptom. That God doth sometimes

leave even those of his own under the perplexing power at least of some

lust or sin, to correct them for former sins, negligence, and folly, I

no way doubt. Hence was that complaint of the church, "Why hast thou

hardened us from the fear of thy name?" Isa. lxiii. 17. That this is

his way of dealing with unregenerate men no man questions. But how

shall a man know whether there be any thing of God's chastening hand in

his being left to the disquietment of his distemper? Ans. Examine thy

heart and ways. What was the state and condition of thy soul before

thou fellest into the entanglements of that sin which now thou so

complainest of? Hadst thou been negligent in duties? Hadst thou lived

inordinately to thyself? Is there the guilt of any great sin lying upon

thee unrepented of? A new sin may be permitted, as well as a new

affliction sent, to bring an old sin to remembrance.

Hast thou received any eminent mercy, protection, deliverance, which

thou didst not improve in a due manner, nor wast thankful for? or hast

thou been exercised with any affliction without labouring for the

appointed end of it? or hast thou been wanting to the opportunities of

glorifying God in thy generation, which, in his good providence, he had

graciously afforded unto thee? or hast thou conformed thyself unto the

world and the men of it, through the abounding of temptations in the

days wherein thou livest? If thou findest this to have been thy state,

awake, call upon God; thou art fast asleep in a storm of anger round

about thee.

6. When thy lust hath already withstood particular dealings from God

against it. This condition is described, Isa. lvii. 17, "For the

iniquity of his covetousness was I wroth, and smote him: I hid me, and

was wroth, and he went on frowardly in the way of his heart." God had

dealt with them about their prevailing lust, and that several ways, --

by affliction and desertion; but they held out against all. This is a

sad condition, which nothing but mere sovereign grace (as God expresses

it in the next verse) can relieve a man in, and which no man ought to

promise himself or bear himself upon. God oftentimes, in his

providential dispensations, meets with a man, and speaks particularly

to the evil of his heart, as he did to Joseph's brethren in their

selling of him into Egypt. This makes the man reflect on his sin, and

judge himself in particular for it. God makes it to be the voice of the

danger, affliction, trouble, sickness that he is in or under. Sometimes

in reading of the word God makes a man stay on something that cuts him

to the heart, and shakes him as to his present condition. More

frequently in the hearing of the word preached, his great ordinance for

conviction, conversion, and edification, doth he meet with men. God

often hews men by the sword of his word in that ordinance, strikes

directly on their bosom-beloved lust, startles the sinner, makes him

engage unto the mortification and relinquishment of the evil of his

heart. Now, if his lust have taken such hold on him as to enforce him

to break these bands of the Lord, and to cast these cords from him, --

if it overcomes these convictions, and gets again into its old posture,

-- if it can cure the wounds it so receives, -- that soul is in a sad

condition.

Unspeakable are the evils which attend such a frame of heart. Every

particular warning to a man in such an estate is an inestimable mercy;

how then doth he despise God in them who holds out against them! And

what infinite patience is this in God, that he doth not cast off such a

one, and swear in his wrath that he shall never enter into his rest!

These and many other evidences are there of a lust that is dangerous,

if not mortal. As our Saviour said of the evil spirit, "This kind goes

not out but by fasting and prayer," so say I of lusts of this kind. An

ordinary course of mortification will not do it; extraordinary ways

must be fixed on.

This is the first particular direction: Consider whether the lust or

sin you are contending with hath any of these dangerous symptoms

attending of it.

Before I proceed I must give you one caution by the way, lest any be

deceived by what hath been spoken. Whereas I say the things and evils

above-mentioned may befall true believers, let not any that finds the

same things in himself thence or from thence conclude that he is a true

believer. These are the evils that believers may fall into and be

ensnared withal, not the things that constitute a believer. A man may

as well conclude that he is a believer because he is an adulterer,

because David that was so fell into adultery, as conclude it from the

signs foregoing; which are the evils of sin and Satan in the hearts of

believers. The seventh chapter of the Romans contains the description

of a regenerate man. He that shall consider what is spoken of his dark

side, of his unregenerate part, of the indwelling power and violence of

sin remaining in him, and, because he finds the like in himself,

conclude that he is a regenerate man, will be deceived in his

reckoning. It is all one as if you should argue: A wise man may be sick

and wounded, yea, do some things foolishly; therefore, every one who is

sick and wounded and does things foolishly is a wise man. Or as if a

silly, deformed creature, hearing one speak of a beautiful person,

should say that he had a mark or a scar that much disfigured him,

should conclude that because he hath himself scars, and moles, and

warts, he also is beautiful. If you will have evidences of your being

believers, it must be from those things that constitute men believers.

He that hath these things in himself may safely conclude, "If I am a

believer, I am a most miserable one." But that any man is so, he must

look for other evidences if he will have peace.

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[9] Ps. lxxvii. 6-9.

[10] 2 Kings v. 18.

[11] Jude 4.

[12] James i. 14, 15.

[13] Gen xxxix. 9

[14] 2 Cor. v. 14.

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Chapter X.

The second particular direction: Get a clear sense of, -- 1. The guilt

of the sin perplexing -- Considerations for help therein proposed -- 2.

The danger manifold -- (1.) Hardening -- (2.) Temporal correction --

(3.) Loss of peace and strength -- (4.) Eternal destruction -- Rules

for the management of this consideration -- 3. The evil of it -- (1.)

In grieving the Spirit -- (2.) Wounding the new creature -- [(3.)

Taking away a man's usefulness.]

The second direction is this: Get a clear and abiding sense upon thy

mind and conscience of the guilt, danger, and evil of that sin

wherewith thou art perplexed:--

1. Of the guilt of it. It is one of the deceits of a prevailing lust to

extenuate its own guilt. "Is it not a little one?" "When I go and bow

myself in the house of Rimmon, God be merciful to me in this thing."

"Though this be bad, yet it is not so bad as such and such an evil;

others of the people of God have had such a frame; yea, what dreadful

actual sins have some of them fallen into!" Innumerable ways there are

whereby sin diverts the mind from a right and due apprehension of its

guilt. Its noisome exhalations darken the mind, that it cannot make a

right judgment of things. Perplexing reasonings, extenuating promises,

tumultuating desires, treacherous purposes of relinquishment, hopes of

mercy, all have their share in disturbing the mind in its consideration

of the guilt of a prevailing lust. The prophet tells us that lust will

do thus wholly when it comes to the height: Hos. iv. 11, "Whoredom and

wine and new wine take away the heart," -- the heart, that is the

understanding, as it is often used in the Scripture. And as they

accomplish this work to the height in unregenerate persons, so in part

in regenerate also. Solomon tells you of him who was enticed by the

lewd woman, that he was "among the simple ones;" he was "a young man

void of understanding," Prov. vii. 7. And wherein did his folly appear?

Why, says he, in the 23d verse, "He knew not that it was for his life;"

he considered not the guilt of the evil that he was involved in. And

the Lord, rendering a reason why his dealings with Ephraim took no

better effect, gives this account: "Ephraim is like a silly dove

without heart," Hos. vii. 11; -- had no understanding of his own

miserable condition. Had it been possible that David should have lain

so long in the guilt of that abominable sin, but that he had

innumerable corrupt reasonings, hindering him from taking a clear view

of its ugliness and guilt in the glass of the law? This made the

prophet that was sent for his awaking, in his dealings with him, to

shut up all subterfuges and pretences by his parable, that so he might

fall fully under a sense of the guilt of it. This is the proper issue

of lust in the heart, -- it darkens the mind that it shall not judge

aright of its guilt; and many other ways it hath for its own

extenuation that I shall not now insist on.

Let this, then, be the first care of him that would mortify sin, -- to

fix a right judgment of its guilt in his mind. To which end take these

considerations to thy assistance:--

(1.) Though the power of sin be weakened by inherent grace in them that

have it, that sin shall not have dominion over them as it hath over

others, yet the guilt of sin that doth yet abide and remain is

aggravated and heightened by it: Rom. vi. 1, 2, "What shall we say

then? shall we continue in sin, that grace may abound? God forbid. How

shall we, that are dead to sin, live any longer therein?" -- "How shall

we, that are dead?" The emphasis is on the word "we." How shall we do

it, who, as he afterward describes it, have received grace from Christ

to the contrary? We, doubtless, are more evil than any, if we do it. I

shall not insist on the special aggravations of the sins of such

persons, -- how they sin against more love, mercy, grace, assistance,

relief, means, and deliverances than others. But let this consideration

abide in thy mind, -- there is inconceivably more evil and guilt in the

evil of thy heart that doth remain, than there would be in so much sin

if thou hadst no grace at all. Observe, --

(2.) That as God sees abundance of beauty and excellency in the desires

of the heart of his servants, more than in any the most glorious works

of other men, yea, more than in most of their own outward performances,

which have a greater mixture of sin than the desires and pantings of

grace in the heart have; so God sees a great deal of evil in the

working of lust in their hearts, yea, and more than in the open,

notorious acts of wicked men, or in many outward sins whereinto the

saints may fall, seeing against them there is more opposition made, and

more humiliation generally follows them. Thus Christ, dealing with his

decaying children, goes to the root with them, lays aside their

profession: Rev. iii. 15, "I know thee;" -- "Thou art quite another

thing than thou professest; and this makes thee abominable."

So, then, let these things, and the like considerations, lead thee to a

clear sense of the guilt of thy indwelling lust, that there may be no

room in thy heart for extenuating or excusing thoughts, whereby sin

insensibly will get strength and prevail.

2. Consider the danger of it, which is manifold:--

(1.) Of being hardened by the deceitfulness. This the apostle sorely

charges on the Hebrews, chap. iii. 12, 13, "Take heed, brethren, lest

there be in any of you an evil heart of unbelief, in departing from the

living God. But exhort one another daily, while it is called To-day;

lest any of you be hardened through the deceitfulness of sin." "Take

heed," saith he, "use all means, consider your temptations, watch

diligently; there is a treachery, a deceit in sin, that tends to the

hardening of your hearts from the fear of God." The hardening here

mentioned is to the utmost, -- utter obduration; sin tends to it, and

every distemper and lust will make at least some progress towards it.

Thou that wast tender, and didst use to melt under the word, under

afflictions, wilt grow as some have profanely spoken, "sermon-proof and

sickness-proof." Thou that didst tremble at the presence of God,

thoughts of death, and appearance before him, when thou hadst more

assurance of his love than now thou hast, shalt have a stoutness upon

thy spirit not to be moved by these things. Thy soul and thy sin shall

be spoken of and spoken to, and thou shalt not be at all concerned, but

shalt be able to pass over duties, praying, hearing, reading, and thy

heart not in the least affected. Sin will grow a light thing to thee;

thou wilt pass it by as a thing of nought; this it will grow to. And

what will be the end of such a condition? Can a sadder thing befall

thee? Is it not enough to make any heart to tremble, to think of being

brought into that estate wherein he should have slight thoughts of sin?

Slight thoughts of grace, of mercy, of the blood of Christ, of the law,

heaven, and hell, come all in at the same season. Take heed, this is

that thy lust is working towards, -- the hardening of the heart,

searing of the conscience, blinding of the mind, stupifying of the

affections, and deceiving of the whole soul.

(2.) The danger of some great temporal correction, which the Scripture

calls "vengeance," "judgment," and "punishment." Ps. lxxxix. 30-33,

Though God should not utterly cast thee off for this abomination that

lies in thy heart, yet he will visit thee with the rod; though he

pardon and forgive, he will take vengeance of thy inventions. O

remember David and all his troubles! look on him flying into the

wilderness, and consider the hand of God upon him. Is it nothing to

thee that God should kill thy child in anger, ruin thy estate in anger,

break thy bones in anger, suffer thee to be a scandal and reproach in

anger, kill thee, destroy thee, make thee lie down in darkness, in

anger? Is it nothing that he should punish, ruin, and undo others for

thy sake? Let me not be mistaken. I do not mean that God doth send all

these things always on his in anger; God forbid! but this I say, that

when he doth so deal with thee, and thy conscience bears witness with

him what thy provocations have been, thou wilt find his dealings full

of bitterness to thy soul. If thou fearest not these things, I fear

thou art under hardness.

(3.) Loss of peace and strength all a man's days. To have peace with

God, to have strength to walk before God, is the sum of the great

promises of the covenant of grace. In these things is the life of our

souls. Without them in some comfortable measure, to live is to die.

What good will our lives do us if we see not the face of God sometimes

in peace? if we have not some strength to walk with him? Now, both

these will an unmortified lust certainly deprive the souls of men of.

This case is so evident in David, as that nothing can be more clear.

How often doth he complain that his bones were broken, his soul

disquieted, his wounds grievous, on this account! Take other instances:

Isa. lvii. 17, "For the iniquity of his covetousness I was wroth, and

hid myself." What peace, I pray, is there to a soul while God hides

himself, or strength whilst he smites? Hos. v. 15, "I will go and

return to my place, till they acknowledge their offence, and seek my

face;" -- "I will leave them, hide my face, and what will become of

their peace and strength?" If ever, then, thou hast enjoyed peace with

God, if ever his terrors have made thee afraid, if ever thou hast had

strength to walk with him, or ever hast mourned in thy prayer, and been

troubled because of thy weakness, think of this danger that hangs over

thy head. It is perhaps but a little while and thou shalt see the face

of God in peace no more. Perhaps by to-morrow thou shalt not be able to

pray, read, hear, or perform any duties with the least cheerfulness,

life, or vigour; and possibly thou mayst never see a quiet hour whilst

thou livest, -- that thou mayst carry about thee broken bones, full of

pain and terror, all the days of thy life. Yea, perhaps God will shoot

his arrows at thee, and fill thee with anguish and disquietness, with

fears and perplexities; make thee a terror and an astonishment to

thyself and others; show thee hell and wrath every moment; frighten and

scare thee with sad apprehensions of his hatred; so that thy sore shall

run in the night season, and thy soul shall refuse comfort; so that

thou shalt wish death rather than life, yea, thy soul may choose

strangling. Consider this a little, -- though God should not utterly

destroy thee, yet he might cast thee into this condition, wherein thou

shalt have quick and living apprehensions of thy destruction. Wont thy

heart to thoughts hereof; let it know what is like to be the issue of

its state. Leave not this consideration until thou hast made thy soul

to tremble within thee.

(4.) There is the danger of eternal destruction.

For the due management of this consideration, observe, --

[1.] That there is such a connection between a continuance in sin and

eternal destruction, that though God does resolve to deliver some from

a continuance in sin that they may not be destroyed, yet he will

deliver none from destruction that continue in sin; so that whilst any

one lies under an abiding power of sin, the threats of destruction and

everlasting separation from God are to be held out to him. So Heb. iii.

12; to which add chap. x. 38. This is the rule of God's proceeding: If

any man "depart" from him, "draw back" through unbelief, "God's soul

hath no pleasure in him;" -- "that is, his indignation shall pursue him

to destruction:" so evidently, Gal. vi. 8.

[2.] That he who is so entangled, as above described, under the power

of any corruption, can have at that present no clear prevailing

evidence of his interest in the covenant, by the efficacy whereof he

may be delivered from fear of destruction; so that destruction from the

Lord may justly be a terror to him; and he may, he ought to look upon

it, as that which will be the end of his course and ways. "There is no

condemnation to them that are in Christ Jesus," Rom. viii. 1. True; but

who shall have the comfort of this assertion? who may assume it to

himself? "They that walk after the Spirit, and not after the flesh."

But you will say, "Is not this to persuade men to unbelief?" I answer,

No. There is a twofold judgement that a man may make of himself, --

first, of his person; and, secondly, of his ways. It is the judgement

of his ways, not his person, that I speak of. Let a man get the best

evidence for his person that he can, yet to judge that an evil way will

end in destruction is his duty; not to do it is atheism. I do not say,

that in such a condition a man ought to throw away the evidence of his

personal interest in Christ; but I say, he cannot keep them. There is a

twofold condemnation of a man's self:-- First, In respect of desert,

when the soul concludes that it deserves to be cast out of the presence

of God; and this is so far from a business of unbelief that it is an

effect of faith. Secondly, With respect to the issue and event, when

the soul concludes it shall be damned. I do not say this is the duty of

any one, nor do I call them to it; but this I say, that the end of the

way may be provoked to fly from it. And this is another consideration

that ought to dwell upon such a soul, if it desire to be freed from the

entanglement of its lusts.

3. Consider the evils of it; I mean its present evils. Danger respects

what is to come; evil, what is present. Some of the many evils that

attend an unmortified lust may be mentioned:--

(1.) It grieves the holy and blessed Spirit, which is given to

believers to dwell in them and abide with them. So the apostle, Eph.

iv. 25-29, dehorting them from many lusts and sins, gives this as the

great motive of it, verse 30, "Grieve not the Holy Spirit, whereby ye

are sealed unto the day of redemption." "Grieve not that Spirit of

God," saith he, "whereby you receive so many and so great benefits;" of

which he instances in one signal and comprehensive one,-- "sealing to

the day of redemption." He is grieved by it. As a tender and loving

friend is grieved at the unkindness of his friend, of whom he hath well

deserved, so is it with this tender and loving Spirit, who hath chosen

our hearts for a habitation to dwell in, and there to do for us all

that our souls desire. He is grieved by our harbouring his enemies, and

those whom he is to destroy, in our hearts with him. "He doth not

afflict willingly, nor grieve us," Lam. iii. 33; and shall we daily

grieve him? Thus is he said sometimes to be "vexed," sometimes "grieved

at his heart," to express the greatest sense of our provocation. Now,

if there be any thing of gracious ingenuity left in the soul, if it be

not utterly hardened by the deceitfulness of sin, this consideration

will certainly affect it. Consider who and what thou art; who the

Spirit is that is grieved, what he hath done for thee, what he comes to

thy soul about, what he hath already done in thee; and be ashamed.

Among those who walk with God, there is no greater motive and incentive

unto universal holiness, and the preserving of their hearts and spirits

in all purity and cleanness, than this, that the blessed Spirit, who

hath undertaken to dwell in them, is continually considering what they

give entertainment in their hearts unto, and rejoiceth when his temple

is kept undefiled. That was a high aggravation of the sin of Zimri,

that he brought his adulteress into the congregation in the sight of

Moses and the rest, who were weeping for the sins of the people, Numb.

xxv. 6. And is it not a high aggravation of the countenancing of a

lust, or suffering it to abide in the heart, when it is (as it must be,

if we are believers) entertained under the peculiar eye and view of the

Holy Ghost, taking care to preserve his tabernacle pure and holy?

(2.) The Lord Jesus Christ is wounded afresh by it; his new creature in

the heart is wounded; his love is foiled; his adversary gratified. As a

total relinquishment of him, by the deceitfulness of sin, is the

"crucifying him afresh, and the putting of him to open shame;" so every

harbouring of sin that he came to destroy wounds and grieves him.

(3.) It will take away a man's usefulness in his generation. His works,

his endeavours, his labours, seldom receive blessing from God. If he be

a preacher, God commonly blows upon his ministry, that he shall labour

in the fire, and not be honoured with any success or doing any work for

God; and the like may be spoken of other conditions. The world is at

this day full of poor withering professors. How few are there that walk

in any beauty or glory! how barren, how useless are they, for the most

part! Amongst the many reasons that may be assigned of this sad estate,

it may justly be feared that this is none of the least effectual, --

many men harbour spirit-devouring lusts in their bosoms, that lie as

worms at the root of their obedience, and corrode and weaken it day by

day. All graces, all the ways and means whereby any graces may be

exercised and improved, are prejudiced by this means; and as to any

success, God blasts such men's undertakings.

This, then, is my second direction, and it regards the opposition that

is to be made to lust in respect of its habitual residence in the

soul:-- Keep alive upon thy heart these or the like considerations of

its guilt, danger, and evil; be much in the meditation of these things;

cause thy heart to dwell and abide upon them; engage thy thoughts into

these considerations; let them not go off nor wander from them until

they begin to have a powerful influence upon thy soul, -- until they

make it to tremble.

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Chapter XI.

The third direction proposed: Load thy conscience with the guilt of the

perplexing distemper -- The ways and means whereby that may be done --

The fourth direction: Vehement desire for deliverance -- The fifth:

Some distempers rooted deeply in men's natural tempers --

Considerations of such distempers; ways of dealing with them -- The

sixth direction: Occasions and advantages of sin to be prevented -- The

seventh direction: The first actings of sin vigorously to be opposed.

This is my third direction, --

Load thy conscience with the guilt of it. Not only consider that it

hath a guilt, but load thy conscience with the guilt of its actual

eruptions and disturbances.

For the right improvement of this rule I shall give some particular

directions:--

1. Take God's method in it, and begin with generals, and so descend to

particulars:--

(1.) Charge thy conscience with that guilt which appears in it from the

rectitude and holiness of the law. Bring the holy law of God into thy

conscience, lay thy corruption to it, pray that thou mayst be affected

with it. Consider the holiness, spirituality, fiery severity,

inwardness, absoluteness of the law, and see how thou canst stand

before it. Be much, I say, in affecting thy conscience with the terror

of the Lord in the law, and how righteous it is that every one of thy

transgressions should receive a recompense of reward. Perhaps thy

conscience will invent shifts and evasions to keep off the power of

this consideration; -- as, that the condemning power of the law doth

not belong to thee, thou art set free from it, and the like; and so,

though thou be not conformable to it, yet thou needest not to be so

much troubled at it. But, --

[1.] Tell thy conscience that it cannot manage any evidence to the

purpose that thou art free from the condemning power of sin, whilst thy

unmortified lust lies in thy heart; so that, perhaps, the law may make

good its plea against thee for a full dominion, and then thou art a

lost creature. Wherefore it is best to ponder to the utmost what it

hath to say.

Assuredly, he that pleads in the most secret reserve of his heart that

he is freed from the condemning power of the law, thereby secretly to

countenance himself in giving the least allowance unto any sin or lust,

is not able, on gospel grounds, to manage any evidence, unto any

tolerable spiritual security, that indeed he is in a due manner freed

from what he so pretends himself to be delivered.

[2.] Whatever be the issue, yet the law hath commission from God to

seize upon transgressors wherever it find them, and so bring them

before his throne, where they are to plead for themselves. This is thy

present case; the law hath found thee out, and before God it will bring

thee. If thou canst plead a pardon, well and good; if not, the law will

do its work.

[3.] However, this is the proper work of the law, to discover sin in

the guilt of it, to awake and humble the soul for it, to be a glass to

represent sin in its colours; and if thou deniest to deal with it on

this account, it is not through faith, but through the hardness of thy

heart and the deceitfulness of sin.

This is a door that too many professors have gone out at unto open

apostasy. Such a deliverance from the law they have pretended, as that

they would consult its guidance and direction no more; they would

measure their sin by it no more. By little and little this principle

hath insensibly, from the notion of it, proceeded to influence their

practical understandings, and, having taken possession there, hath

turned the will and affections loose to all manner of abominations.

By such ways, I say, then, as these, persuade thy conscience to hearken

diligently to what the law speaks, in the name of the Lord, unto thee

about thy lust and corruption. Oh! if thy ears be open, it will speak

with a voice that shall make thee tremble, that shall cast thee to the

ground, and fill thee with astonishment. If ever thou wilt mortify thy

corruptions, thou must tie up thy conscience to the law, shut it from

all shifts and exceptions, until it owns its guilt with a clear and

thorough apprehension; so that thence, as David speaks, thy "iniquity

may ever be before thee."

(2.) Bring thy lust to the gospel, -- not for relief, but for farther

conviction of its guilt; look on Him whom thou hast pierced, and be in

bitterness. Say to thy soul, "What have I done? What love, what mercy,

what blood, what grace have I despised and trampled on! Is this the

return I make to the Father for his love, to the Son for his blood, to

the Holy Ghost for his grace? Do I thus requite the Lord? Have I

defiled the heart that Christ died to wash, that the blessed Spirit

hath chosen to dwell in? And can I keep myself out of the dust? What

can I say to the dear Lord Jesus? How shall I hold up my head with any

boldness before him? Do I account communion with him of so little

value, that for this vile lust's sake I have scarce left him any room

in my heart? How shall I escape if I neglect so great salvation? In the

meantime, what shall I say to the Lord? Love, mercy, grace, goodness,

peace, joy, consolation, -- I have despised them all, and esteemed them

as a thing of nought, that I might harbour a lust in my heart. Have I

obtained a view of God's fatherly countenance, that I might behold his

face and provoke him to his face? Was my soul washed, that room might

be made for new defilements? Shall I endeavour to disappoint the end of

the death of Christ? Shall I daily grieve that Spirit whereby I am

sealed to the day of redemption?" Entertain thy conscience daily with

this treaty. See if it can stand before this aggravation of its guilt.

If this make it not sink in some measure and melt, I fear thy case is

dangerous.

2. Descend to particulars. As under the general head of the gospel all

the benefits of it are to be considered, as redemption, justification,

and the like; so, in particular, consider the management of the love of

them towards thine own soul, for the aggravation of the guilt of thy

corruption. As, --

(1.) Consider the infinite patience and forbearance of God towards thee

in particular. Consider what advantages he might have taken against

thee, to have made thee a shame and a reproach in this world, and an

object of wrath for ever; how thou hast dealt treacherously and falsely

with him from time to time, flattered him with thy lips, but broken all

promises and engagements, and that by the means of that sin thou art

now in pursuit of; and yet he hath spared thee from time to time,

although thou seemest boldly to have put it to the trial how long he

could hold out. And wilt thou yet sin against him? wilt thou yet weary

him, and make him to serve with thy corruptions?

Hast thou not often been ready to conclude thyself, that it was utterly

impossible that he should bear any longer with thee; that he would cast

thee off, and be gracious no more; that all his forbearance was

exhausted, and hell and wrath was even ready prepared for thee? and

yet, above all thy expectation, he hath returned with visitations of

love. And wilt thou yet abide in the provocation of the eyes of his

glory?

(2.) How often hast thou been at the door of being hardened by the

deceitfulness of sin, and by the infinite rich grace of God hast been

recovered to communion with him again?

Hast thou not found grace decaying; delight in duties, ordinances,

prayer and meditation, vanishing; inclinations to loose careless

walking, thriving; and they who before were entangled, almost beyond

recovery? Hast thou not found thyself engaged in such ways, societies,

companies, and that with delight, as God abhors? And wilt thou venture

any more to the brink of hardness?

(3.) All God's gracious dealings with thee, in providential

dispensations, deliverances, afflictions, mercies, enjoyments, all

ought here to take place. By these, I say, and the like means, load thy

conscience; and leave it not until it be thoroughly affected with the

guilt of thy indwelling corruption, until it is sensible of its wound,

and lie in the dust before the Lord. Unless this be done to the

purpose, all other endeavours are to no purpose. Whilst the conscience

hath any means to alleviate the guilt of sin, the soul will never

vigorously attempt its mortification.

Fourthly. Being thus affected with thy sin, in the next place get a

constant longing, breathing after deliverance from the power of it.

Suffer not thy heart one moment to be contented with thy present frame

and condition. Longing desires after any thing, in things natural and

civil, are of no value or consideration, any farther but as they incite

and stir up the person in whom they are to a diligent use of means for

the bringing about the thing aimed at. In spiritual things it is

otherwise. Longing, breathing, and panting after deliverance is a grace

in itself, that hath a mighty power to conform the soul into the

likeness of the thing longed after. Hence the apostle, describing the

repentance and godly sorrow of the Corinthians, reckons this as one

eminent grace that was then set on work, "Vehement desire," 2 Cor. vii.

11. And in this case of indwelling sin and the power of it, what frame

doth he express himself to be in? Rom. vii. 24. His heart breaks out

with longings into a most passionate expression of desire of

deliverance. Now, if this be the frame of saints upon the general

consideration of indwelling sin, how is it to be heightened and

increased when thereunto is added the perplexing rage and power of any

particular lust and corruption! Assure thyself, unless thou longest for

deliverance thou shalt not have it.

This will make the heart watchful for all opportunities of advantage

against its enemy, and ready to close with any assistances that are

afforded for its destruction. Strong desires are the very life of that

"praying always" which is enjoined us in all conditions, and in none is

more necessary than in this; they set faith and hope on work, and are

the soul's moving after the Lord.

Get thy heart, then, into a panting and breathing frame; long, sigh,

cry out. You know the example of David; I shall not need to insist on

it.

The fifth direction is, --

Consider whether the distemper with which thou art perplexed be not

rooted in thy nature, and cherished, fomented, and heightened from thy

constitution. A proneness to some sins may doubtless lie in the natural

temper and disposition of men. In this case consider, --

1. This is not in the least an extenuation of the guilt of thy sin.

Some, with an open profaneness, will ascribe gross enormities to their

temper and disposition; and whether others may not relieve themselves

from the pressing guilt of their distempers by the same consideration,

I know not. It is from the fall, from the original depravation of our

natures, that the fomes and nourishment of any sin abides in our

natural temper. David reckons his being shapen in iniquity and

conception in sin [15] as an aggravation of his following sin, not a

lessening or extenuation of it. That thou art peculiarly inclined unto

any sinful distemper is but a peculiar breaking out of original lust in

thy nature, which should peculiarly abase and humble thee.

2. That thou hast to fix upon on this account, in reference to thy

walking with God, is, that so great an advantage is given to sin, as

also to Satan, by this thy temper and disposition, that without

extraordinary watchfulness, care, and diligence, they will assuredly

prevail against thy soul. Thousands have been on this account hurried

headlong to hell, who otherwise, at least, might have gone at a more

gentle, less provoking, less mischievous rate.

3. For the mortification of any distemper so rooted in the nature of a

man, unto all other ways and means already named or farther to be

insisted on, there is one expedient peculiarly suited; this is that of

the apostle, 1 Cor. ix. 27, "I keep under my body, and bring it into

subjection." The bringing of the very body into subjection is an

ordinance of God tending to the mortification of sin. This gives check

unto the natural root of the distemper, and withers it by taking away

its fatness of soil. Perhaps, because the Papists, men ignorant of the

righteousness of Christ, the work of his Spirit, and whole business in

hand, have laid the whole weight and stress of mortification in

voluntary services and penances, leading to the subjection of the body,

knowing indeed the true nature neither of sin nor mortification, it

may, on the other side, be a temptation to some to neglect some means

of humiliation which by God himself are owned and appointed. The

bringing of the body into subjection in the case insisted on, by

cutting short the natural appetite, by fasting, watching, and the like,

is doubtless acceptable to God, so it be done with the ensuing

limitations:--

(1.) That the outward weakening and impairing of the body be not looked

upon as a thing good in itself, or that any mortification doth consist

therein, -- which were again to bring us under carnal ordinances; but

only as a means for the end proposed, -- the weakening of any distemper

in its natural root and seat. A man may have leanness of body and soul

together.

(2.) That the means whereby this is done, -- namely, by fasting and

watching, and the like, -- be not looked on as things that in

themselves, and by virtue of their own power, can produce true

mortification of any sin; for if they would, sin might be mortified

without any help of the Spirit in any unregenerate person in the world.

They are to be looked on only as ways whereby the Spirit may, and

sometimes doth, put forth strength for the accomplishing of his own

work, especially in the case mentioned. Want of a right understanding

and due improvement of these and the like considerations, hath raised a

mortification among the Papists that may be better applied to horses

and other beasts of the field than to believers.

This is the sum of what hath been spoken: When the distemper complained

of seems to be rooted in the natural temper and constitution, in

applying our souls to a participation of the blood and Spirit of

Christ, an endeavour is to be used to give check in the way of God to

the natural root of that distemper.

The sixth direction is, --

Consider what occasions, what advantages thy distemper hath taken to

exert and put forth itself, and watch against them all.

This is one part of that duty which our blessed Saviour recommends to

his disciples under the name of watching: Mark xiii. 37, "I say unto

you all, Watch;" which, in Luke xxi. 34, is, "Take heed lest your

hearts be overcharged." Watch against all eruptions of thy corruptions.

I mean that duty which David professed himself to be exercised unto. "I

have," saith he, "kept myself from mine iniquity." He watched all the

ways and workings of his iniquity, to prevent them, to rise up against

them. This is that which we are called unto under the name of

"considering our ways." Consider what ways, what companies, what

opportunities, what studies, what businesses, what conditions, have at

any time given, or do usually give, advantages to thy distempers, and

set thyself heedfully against them all. Men will do this with respect

unto their bodily infirmities and distempers. The seasons, the diet,

the air that have proved offensive shall be avoided. Are the things of

the soul of less importance? Know that he that dares to dally with

occasions of sin will dare to sin. He that will venture upon

temptations unto wickedness will venture upon wickedness. Hazael

thought he should not be so wicked as the prophet told him he would be.

To convince him, the prophet tells him no more but, "Thou shalt be king

of Syria." If he will venture on temptations unto cruelty, he will be

cruel. Tell a man he shall commit such and such sins, he will startle

at it. If you can convince him that he will venture on such occasions

and temptations of them, he will have little ground left for his

confidence. Particular directions belonging to this head are many, not

now to be insisted on. But because this head is of no less importance

than the whole doctrine here handled, I have at large in another

treatise, about entering into temptations, treated of it.

The seventh direction is, --

Rise mightily against the first actings of thy distemper, its first

conceptions; suffer it not to get the least ground. Do not say, "Thus

far it shall go, and no farther." If it have allowance for one step, it

will take another. It is impossible to fix bounds to sin. It is like

water in a channel, -- if it once break out, it will have its course.

Its not acting is easier to be compassed than its bounding. Therefore

doth James give that gradation and process of lust, chap. i. 14, 15,

that we may stop at the entrance. Dost thou find thy corruption to

begin to entangle thy thoughts? rise up with all thy strength against

it, with no less indignation than if it had fully accomplished what it

aims at. Consider what an unclean thought would have; it would have

thee roll thyself in folly and filth. Ask envy what it would have; --

murder and destruction is at the end of it. Set thyself against it with

no less vigour than if it had utterly debased thee to wickedness.

Without this course thou wilt not prevail. As sin gets ground in the

affections to delight in, it gets also upon the understanding to slight

it.

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[15] Ps. li. 5.

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Chapter XII.

The eighth direction: Thoughtfulness of the excellency of the majesty

of God -- Our unacquaintedness with him proposed and considered.

Eighthly, Use and exercise thyself to such meditations as may serve to

fill thee at all times with self-abasement and thoughts of thine own

vileness; as, --

1. Be much in thoughtfulness of the excellency of the majesty of God

and thine infinite, inconceivable distance from him. Many thoughts of

it cannot but fill thee with a sense of thine own vileness, which

strikes deep at the root of any indwelling sin. When Job comes to a

clear discovery of the greatness and the excellency of God, he is

filled with self-abhorrence and is pressed to humiliation, Job xlii. 5,

6. And in what state doth the prophet Habakkuk affirm himself to be

cast, upon the apprehension of the majesty of God? chap. iii. 16. "With

God," says Job, "is terrible majesty." [16] Hence were the thoughts of

them of old, that when they had seen God they should die. The Scripture

abounds in this self-abasing consideration, comparing the men of the

earth to "grasshoppers," to "vanity," the "dust of the balance," in

respect of God. [17] Be much in thoughts of this nature, to abase the

pride of thy heart, and to keep thy soul humble within thee. There is

nothing will render thee a greater indisposition to be imposed on by

the deceits of sin than such a frame of heart. Think greatly of the

greatness of God.

2. Think much of thine unacquaintedness with him. Though thou knowest

enough to keep thee low and humble, yet how little a portion is it that

thou knowest of him! The contemplation hereof cast that wise man into

that apprehension of himself which he expresses, Prov. xxx. 2-4,

"Surely I am more brutish than any man, and have not the understanding

of a man. I neither learned wisdom, nor have the knowledge of the holy.

Who hath ascended up into heaven, or descended? who hath gathered the

wind in his fists? who hath bound the waters in a garment? who hath

established the ends of the earth? what is his name, and what is his

Son's name, if thou canst tell?" Labour with this also to take down the

pride of thy heart. What dost thou know of God? How little a portion is

it! How immense is he in his nature! Canst thou look without terror

into the abyss of eternity? Thou canst not bear the rays of his

glorious being.

Because I look on this consideration of great use in our walking with

God, so far as it may have a consistency with that filial boldness

which is given us in Jesus Christ to draw nigh to the throne of grace,

I shall farther insist upon it, to give an abiding impression of it to

the souls of them who desire to walk humbly with God.

Consider, then, I say, to keep thy heart in continual awe of the

majesty of God, that persons of the most high and eminent attainment,

of the nearest and most familiar communion with God, do yet in this

life know but a very little of him and his glory. God reveals his name

to Moses, -- the most glorious attributes that he hath manifested in

the covenant of grace, Exod. xxxiv. 5, 6; yet all are but the "back

parts" of God. All that he knows by it is but little, low, compared to

the perfections of his glory. Hence it is with peculiar reference to

Moses that it is said, "No man hath seen God at any time," John i. 18;

of him in comparison with Christ doth he speak, verse 17; and of him it

is here said, "No man," no, not Moses, the most eminent among them,

"hath seen God at any time." We speak much of God, can talk of him, his

ways, his works, his counsels, all the day long; the truth is, we know

very little of him. Our thoughts, our meditations, our expressions of

him are low, many of them unworthy of his glory, none of them reaching

his perfections.

You will say that Moses was under the law when God wrapped up himself

in darkness, and his mind in types and clouds and dark institutions; --

under the glorious shining of the gospel, which hath brought life and

immortality to light, God being revealed from his own bosom, we now

know him much more clearly, and as he is; we see his face now, and not

his back parts only, as Moses did.

Ans. 1. I acknowledge a vast and almost inconceivable difference

between the acquaintance we now have with God, after his speaking to us

by his own Son, [18] and that which the generality of the saints had

under the law; for although their eyes were as good, sharp, and clear

as ours, their faith and spiritual understanding not behind ours, the

object as glorious unto them as unto us, yet our day is more clear than

theirs was, the clouds are blown away and scattered, [19] the shadows

of the night are gone and fled away, the sun is risen, and the means of

sight is made more eminent and clear than formerly. Yet, --

2. That peculiar sight which Moses had of God, Exod. xxxiv., was a

gospel-sight, a sight of God as "gracious," etc., and yet it is called

but his "back parts;" that is, but low and mean, in comparison of his

excellencies and perfections.

3. The apostle, exalting to the utmost this glory of light above that

of the law, manifesting that now the "vail" causing darkness is taken

away, so that with "open" or uncovered "face [20] we behold the glory

of the Lord," tells us how: "As in a glass," 2 Cor. iii. 18. "In a

glass," how is that? Clearly, perfectly? Alas, no! He tells you how

that is, 1 Cor. xiii. 12, "We see through a glass, darkly," saith he.

It is not a telescope that helps us to see things afar off, concerning

which the apostle speaks; and yet what poor helps are they! how short

do we come of the truth of things notwithstanding their assistance! It

is a looking-glass whereunto he alludes (where are only obscure species

and images of things, and not the things themselves), and a sight

therein that he compares our knowledge to. He tells you also that all

that we do see, di' esuptrou , "by" or "through this glass," is in

ainigmati -- in "a riddle," in darkness and obscurity. And speaking of

himself, who surely was much more clear-sighted than any now living, he

tells us that he saw but ek merous, -- "in part." He saw but the back

parts of heavenly things, verse 12, and compares all the knowledge he

had attained of God to that he had of things when he was a child, verse

11. It is a meros, short of the to teleion; yea, such as

katargethesetai , -- "it shall be destroyed," or done away. We know

what weak, feeble, uncertain notions and apprehensions children have of

things of any abstruse consideration; how when they grow up with any

improvements of parts and abilities, those conceptions vanish, and they

are ashamed of them. It is the commendation of a child to love, honour,

believe, and obey his father; but for his science and notions, his

father knows his childishness and folly. Notwithstanding all our

confidence of high attainments, all our notions of God are but childish

in respect of his infinite perfections. We lisp and babble, and say we

know not what, for the most part, in our most accurate, as we think,

conceptions and notions of God. We may love, honour, believe, and obey

our Father; and therewith he accepts our childish thoughts, for they

are but childish. We see but his back parts; we know but little of him.

Hence is that promise wherewith we are so often supported and comforted

in our distress, "We shall see him as he is;" we shall see him "face to

face;" "know as we are known; comprehend that for which we are

comprehended," 1 Cor. xiii. 12, 1 John iii. 2; and positively, "Now we

see him not;" -- all concluding that here we see but his back parts;

not as he is, but in a dark, obscure representation; not in the

perfection of his glory.

The queen of Sheba had heard much of Solomon, and framed many great

thoughts of his magnificence in her mind thereupon; but when she came

and saw his glory, she was forced to confess that the one half of the

truth had not been told her. We may suppose that we have here attained

great knowledge, clear and high thoughts of God; but, alas! when he

shall bring us into his presence we shall cry out, "We never knew him

as he is; the thousandth part of his glory, and perfection, and

blessedness, never entered into our hearts."

The apostle tells us, 1 John iii. 2, that we know not what we ourselves

shall be, -- what we shall find ourselves in the issue; much less will

it enter into our hearts to conceive what God is, and what we shall

find him to be. Consider either him who is to be known, or the way

whereby we know him, and this will farther appear:--

(1.) We know so little of God, because it is God who is thus to be

known, -- that is, he who hath described himself to us very much by

this, that we cannot know him. What else doth he intend where he calls

himself invisible, incomprehensible, and the like? -- that is, he whom

we do not, cannot, know as he is. And our farther progress consists

more in knowing what he is not, than what he is. Thus is he described

to be immortal, infinite, -- that is, he is not, as we are, mortal,

finite, and limited. Hence is that glorious description of him, 1 Tim.

vi. 16, "Who only hath immortality, dwelling in the light which no man

can approach unto; whom no man hath seen, nor can see." His light is

such as no creature can approach unto. He is not seen, not because he

cannot be seen, but because we cannot bear the sight of him. The light

of God, in whom is no darkness, forbids all access to him by any

creature whatever. We who cannot behold the sun in its glory are too

weak to bear the beams of infinite brightness. On this consideration,

as was said, the wise man professeth himself "a very beast, and not to

have the understanding of a man," Prov. xxx. 2; -- that is, he knew

nothing in comparison of God; so that he seemed to have lost all his

understanding when once he came to the consideration of him, his work,

and his ways.

In this consideration let our souls descend to some particulars:--

[1.] For the being of God; we are so far from a knowledge of it, so as

to be able to instruct one another therein by words and expressions of

it, as that to frame any conceptions in our mind, with such species and

impressions of things as we receive the knowledge of all other things

by, is to make an idol to ourselves, and so to worship a god of our own

making, and not the God that made us. We may as well and as lawfully

hew him out of wood or stone as form him a being in our minds, suited

to our apprehensions. The utmost of the best of our thoughts of the

being of God is, that we can have no thoughts of it. Our knowledge of a

being is but low when it mounts no higher but only to know that we know

it not.

[2.] There be some things of God which he himself hath taught us to

speak of, and to regulate our expressions of them; but when we have so

done, we see not the things themselves; we know them not. To believe

and admire is all that we attain to. We profess, as we are taught, that

God is infinite, omnipotent, eternal; and we know what disputes and

notions there are about omnipresence, immensity, infiniteness, and

eternity. We have, I say, words and notions about these things; but as

to the things themselves what do we know? what do we comprehend of

them? Can the mind of man do any more but swallow itself up in an

infinite abyss, which is as nothing; give itself up to what it cannot

conceive, much less express? Is not our understanding "brutish" in the

contemplation of such things, and is as if it were not? Yea, the

perfection of our understanding is, not to understand, and to rest

there. They are but the back parts of eternity and infiniteness that we

have a glimpse of. What shall I say of the Trinity, or the subsistence

of distinct persons in the same individual essence, -- a mystery by

many denied, because by none understood, -- a mystery, whose every

letter is mysterious? Who can declare the generation of the Son, the

procession of the Spirit, or the difference of the one from the other?

But I shall not farther instance in particulars. That infinite and

inconceivable distance that is between him and us keeps us in the dark

as to any sight of his face or clear apprehension of his perfections.

We know him rather by what he does than by what he is, -- by his doing

us good than by his essential goodness; and how little a portion of

him, as Job speaks, is hereby discovered!

(2.) We know little of God, because it is faith alone whereby here we

know him. I shall not now discourse about the remaining impressions on

the hearts of all men by nature that there is a God, nor what they may

rationally be taught concerning that God from the works of his creation

and providence, which they see and behold. It is confessedly, and that

upon the woful experience of all ages, so weak, low, dark, confused,

that none ever on that account glorified God as they ought, but,

notwithstanding all their knowledge of God, were indeed "without God in

the world."

The chief, and, upon the matter, almost only acquaintance we have with

God, and his dispensations of himself, is by faith. "He that cometh to

God must believe that he is, and that he is a rewarder of them that

diligently seek him," Heb. xi. 6. Our knowledge of him and his

rewarding (the bottom of our obedience or coming to him), is believing.

"We walk by faith, and not by sight," 2 Cor. v. 7; -- Dia pisteos ou

dia eidous; by faith, and so by faith as not to have any express idea,

image, or species of that which we believe. Faith is all the argument

we have of "things not seen," Heb. xi. 1. I might here insist upon the

nature of it; and from all its concomitants and concernments manifest

that we know but the back parts of what we know by faith only. As to

its rise, it is built purely upon the testimony of Him whom we have not

seen: as the apostle speaks, "How can ye love him whom ye have not

seen?" -- that is, whom you know not but by faith that he is. Faith

receives all upon his testimony, whom it receives to be only on his own

testimony. As to its nature, it is an assent upon testimony, not an

evidence upon demonstration; and the object of it is, as was said

before, above us. Hence our faith, as was formerly observed, is called

a "seeing darkly, as in a glass." All that we know this way (and all

that we know of God we know this way) is but low, and dark, and

obscure.

But you will say, "All this is true, but yet it is only so to them that

know not God, perhaps, as he is revealed in Jesus Christ; with them who

do so it is otherwise. It is true, No man hath seen God at any time,'

but the only-begotten Son, he hath revealed him,' John i. 18; and the

Son of God is come, and hath given us an understanding, that we may

know him that is true,' 1 John v. 20. The illumination of the glorious

gospel of Christ, who is the image of God,' shineth upon believers, 2

Cor. iv. 4; yea, and God, who commanded the light to shine out of

darkness, shines into their hearts, to give them the knowledge of his

glory in the face of his Son,' verse 6. So that though we were

darkness,' yet we are now light in the Lord,' Eph. v. 8. And the

apostle says, We all with open face behold the glory of the Lord,' 2

Cor. iii. 18; and we are now so far from being in such darkness, or at

such a distance from God, that our communion and fellowship is with the

Father and with his Son,' 1 John i. 3. The light of the gospel whereby

now God is revealed is glorious; not a star, but the sun in his beauty

is risen upon us, and the vail is taken from our faces. So that though

unbelievers, yea, and perhaps some weak believers, may be in some

darkness, yet those of any growth or considerable attainments have a

clear sight and view of the face of God in Jesus Christ."

To which I answer, --

[1.] The truth is, we all of us know enough of him to love him more

than we do, to delight in him and serve him, believe him, obey him, put

our trust in him, above all that we have hitherto attained. Our

darkness and weakness is no plea for our negligence and disobedience.

Who is it that hath walked up to the knowledge that he hath had of the

perfections, excellencies, and will of God? God's end in giving us any

knowledge of himself here is that we may "glorify him as God;" that is,

love him, serve him, believe and obey him, -- give him all the honour

and glory that is due from poor sinful creatures to a sin-pardoning God

and Creator. We must all acknowledge that we were never thoroughly

transformed into the image of that knowledge which we have had. And had

we used our talents well, we might have been trusted with more.

[2.] Comparatively, that knowledge which we have of God by the

revelation of Jesus Christ in the gospel is exceeding eminent and

glorious. It is so in comparison of any knowledge of God that might

otherwise be attained, or was delivered in the law under the Old

Testament, which had but the shadow of good things, not the express

image of them; this the apostle pursues at large, 2 Cor. iii. Christ

hath now in these last days revealed the Father from his own bosom,

declared his name, made known his mind, will, and counsel in a far more

clear, eminent, distinct manner than he did formerly, whilst he kept

his people under the pedagogy of the law; and this is that which, for

the most part, is intended in the places before mentioned. The clear,

perspicuous delivery and declaration of God and his will in the gospel

is expressly exalted in comparison of any other way of revelation of

himself.

[3.] The difference between believers and unbelievers as to knowledge

is not so much in the matter of their knowledge as in the manner of

knowing. Unbelievers, some of them, may know more and be able to say

more of God, his perfections, and his will, than many believers; but

they know nothing as they ought, nothing in a right manner, nothing

spiritually and savingly, nothing with a holy, heavenly light. The

excellency of a believer is, not that he hath a large apprehension of

things, but that what he doth apprehend, which perhaps may be very

little, he sees it in the light of the Spirit of God, in a saving,

soul-transforming light; and this is that which gives us communion with

God, and not prying thoughts or curious-raised notions.

[4.] Jesus Christ by his word and Spirit reveals to the hearts of all

his, God as a Father, as a God in covenant, as a rewarder, every way

sufficiently to teach us to obey him here, and to lead us to his bosom,

to lie down there in the fruition of him to eternity. But yet now,

[5.] Notwithstanding all this, it is but a little portion we know of

him; we see but his back parts. For, --

1st. The intendment of all gospel revelation is, not to unvail God's

essential glory, that we should see him as he is, but merely to declare

so much of him as he knows sufficient to be a bottom of our faith,

love, obedience, and coming to him, -- that is, of the faith which here

he expects from us; such services as beseem poor creatures in the midst

of temptations. But when he calls us to eternal admiration and

contemplation, without interruption, he will make a new manner of

discovery of himself, and the whole shape of things, as it now lies

before us, will depart as a shadow.

2dly. We are dull and slow of heart to receive the things that are in

the word revealed; God, by our infirmity and weakness, keeping us in

continual dependence on him for teachings and revelations of himself

out of his word, never in this world bringing any soul to the utmost of

what is from the word to be made out and discovered: so that although

the way of revelation in the gospel be clear and evident, yet we know

little of the things themselves that are revealed.

Let us, then, revive the use and intendment of this consideration: Will

not a due apprehension of this inconceivable greatness of God, and that

infinite distance wherein we stand from him, fill the soul with a holy

and awful fear of him, so as to keep it in a frame unsuited to the

thriving or flourishing of any lust whatever? Let the soul be

continually wonted to reverential thoughts of God's greatness and

omnipresence, and it will be much upon its watch as to any undue

deportments. Consider him with whom you have to do, -- even "our God is

a consuming fire;" and in your greatest abashments at his presence and

eye, know that your very nature is too narrow to bear apprehensions

suitable to his essential glory.

__________________________________________________________________

[16] Job xxxvii. 22.

[17] Isa. xl. 12-25.

[18] Heb. i. 2.

[19] Cant. iv. 6.

[20] Anakekalummeno prosopo.

__________________________________________________________________

Chapter XIII.

The ninth direction: When the heart is disquieted by sin, speak no

peace to it until God speak it -- Peace, without detestation of sin,

unsound; so is peace measured out unto ourselves -- How we may know

when we measure our peace unto ourselves -- Directions as to that

inquiry -- The vanity of speaking peace slightly; also of doing it on

one singular account, not universally.

Ninethly, In case God disquiet the heart about the guilt of its

distempers, either in respect of its root and indwelling, or in respect

of any eruptions of it, take heed thou speakest not peace to thyself

before God speaks it; but hearken what he says to thy soul. This is our

next direction, without the observation whereof the heart will be

exceedingly exposed to the deceitfulness of sin.

This is a business of great importance. It is a sad thing for a man to

deceive his own soul herein. All the warnings God gives us, in

tenderness to our souls, to try and examine ourselves, do tend to the

preventing of this great evil of speaking peace groundlessly to

ourselves; which is upon the issue to bless ourselves, in an opposition

to God. It is not my business to insist upon the danger of it, but to

help believers to prevent it, and to let them know when they do so.

To manage this direction aright observe, --

1. That as it is the great prerogative and sovereignty of God to give

grace to whom he pleases ("He hath mercy on whom he will," Rom. ix. 18;

and among all the sons of men, he calls whom he will, and sanctifies

whom he will), so among those so called and justified, and whom he will

save, he yet reserves this privilege to himself, to speak peace to whom

he pleaseth, and in what degree he pleaseth, even amongst them on whom

he hath bestowed grace. He is the "God of all consolation," in an

especial manner in his dealing with believers; that is, of the good

things that he keeps locked up in his family, and gives out of it to

all his children at his pleasure. This the Lord insists on, Isa. lvii.

16-18. It is the case under consideration that is there insisted on.

When God says he will heal their breaches and disconsolations, he

assumes this privilege to himself in an especial manner: "I create it,"

verse 19; -- "Even in respect of these poor wounded creatures I create

it, and according to my sovereignty make it out as I please."

Hence, as it is with the collation of grace in reference to them that

are in the state of nature, -- God doth it in great curiosity, and his

proceedings therein in taking and leaving, as to outward appearances,

quite besides and contrary ofttimes to all probable expectations; so is

it in his communications of peace and joy in reference unto them that

are in the state of grace, -- he gives them out ofttimes quite besides

our expectation, as to any appearing grounds of his dispensations.

2. As God creates it for whom he pleaseth, so it is the prerogative of

Christ to speak it home to the conscience. Speaking to the church of

Laodicea, who had healed her wounds falsely, and spoke peace to herself

when she ought not, he takes to himself that title, "I am the Amen, the

faithful Witness," Rev. iii. 14. He bears testimony concerning our

condition as it is indeed. We may possibly mistake, and trouble

ourselves in vain, or flatter ourselves upon false grounds, but he is

the "Amen, the faithful Witness;" and what he speaks of our state and

condition, that it is indeed. Isa. xi. 3, He is said not to "judge

after the sight of his eyes," -- not according to any outward

appearance, or any thing that may be subject to a mistake, as we are

apt to do; but he shall judge and determine every cause as it is

indeed.

Take these two previous observations, and I shall give some rules

whereby men may know whether God speaks peace to them, or whether they

speak peace to themselves only:--

1. Men certainly speak peace to themselves when their so doing is not

attended with the greatest detestation imaginable of that sin in

reference whereunto they do speak peace to themselves, and abhorrency

of themselves for it. When men are wounded by sin, disquieted and

perplexed, and knowing that there is no remedy for them but only in the

mercies of God, through the blood of Christ, do therefore look to him,

and to the promises of the covenant in him, and thereupon quiet their

hearts that it shall be well with them, and that God will be exalted,

that he may be gracious to them, and yet their souls are not wrought to

the greatest detestation of the sin or sins upon the account whereof

they are disquieted, -- this is to heal themselves, and not to be

healed of God. This is but a great and strong wind, that the Lord is

nigh unto, but the Lord is not in the wind. When men do truly "look

upon Christ whom they have pierced," without which there is no healing

or peace, they will "mourn," Zech. xii. 10; they will mourn for him,

even upon this account, and detest the sin that pierced him. When we go

to Christ for healing, faith eyes him peculiarly as one pierced. Faith

takes several views of Christ, according to the occasions of address to

him and communion with him that it hath. Sometimes it views his

holiness, sometimes his power, sometimes his love, [sometimes] his

favour with his Father. And when it goes for healing and peace, it

looks especially on the blood of the covenant, on his sufferings; for

"with his stripes we are healed, and the chastisement of our peace was

upon him," Isa. liii. 5. When we look for healing, his stripes are to

be eyed, -- not in the outward story of them, which is the course of

popish devotionists, but in the love, kindness, mystery, and design of

the cross; and when we look for peace, his chastisements must be in our

eye. Now this, I say, if it be done according to the mind of God, and

in the strength of that Spirit which is poured out on believers, it

will beget a detestation of that sin or sins for which healing and

peace is sought. So Ezek. xvi. 60, 61, "Nevertheless I will remember my

covenant with thee in the days of thy youth, and I will establish unto

thee an everlasting covenant." And what then? "Then thou shalt remember

thy ways, and be ashamed." When God comes home to speak peace in a sure

covenant of it, it fills the soul with shame for all the ways whereby

it hath been alienated from him. And one of the things that the apostle

mentions as attending that godly sorrow which is accompanied with

repentance unto salvation, never to be repented of, is revenge: "Yea,

what revenge!" 2 Cor. vii. 11. They reflected on their miscarriages

with indignation and revenge, for their folly in them. When Job comes

up to a thorough healing, he cries, "Now I abhor myself," Job xlii. 6;

and until he did so, he had no abiding peace. He might perhaps have

made up himself with that doctrine of free grace which was so

excellently preached by Elihu, chap. xxxiii. from verse 14 unto 30; but

he had then but skinned his wounds: he must come to self-abhorrency if

he come to healing. So was it with those in Ps. lxxviii. 33-35, in

their great trouble and perplexity, for and upon the account of sin. I

doubt not but upon the address they made to God in Christ (for that so

they did is evident from the titles they gave him; they call him their

Rock and their Redeemer, two words everywhere pointing out the Lord

Christ), they spake peace to themselves; but was it sound and abiding?

No; it passed away as the early dew. God speaks not one word of peace

to their souls. But why had they not peace? Why, because in their

address to God, they flattered him. But how doth that appear? Verse 37:

"Their heart was not right with him, neither were they steadfast;" they

had not a detestation nor relinquishment of that sin in reference

whereunto they spake peace to themselves. Let a man make what

application he will for healing and peace, let him do it to the true

Physician, let him do it the right way, let him quiet his heart in the

promises of the covenant; yet, when peace is spoken, if it be not

attended with the detestation and abhorrency of that sin which was the

wound and caused the disquietment, this is no peace of God's creating,

but of our own purchasing. It is but a skinning over the wound, whilst

the core lies at the bottom, which will putrefy, and corrupt, and

corrode, until it break out again with noisomeness, vexation, and

danger. Let not poor souls that walk in such a path as this, who are

more sensible of the trouble of sin than of the pollution of

uncleanness that attends it; who address themselves for mercy, yea, to

the Lord in Christ they address themselves for mercy, but yet will keep

the sweet morsel of their sin under their tongue; -- let them, I say,

never think to have true and solid peace. For instance, thou findest

thy heart running out after the world, and it disturbs thee in thy

communion with God; the Spirit speaks expressly to thee, -- "He that

loveth the world, the love of the Father is not in him." [21] This puts

thee on dealing with God in Christ for the healing of thy soul, the

quieting of thy conscience; but yet, withal, a thorough detestation of

the evil itself abides not upon thee; yea, perhaps that is liked well

enough, but only in respect of the consequences of it. Perhaps thou

mayst be saved, yet as through fire, and God will have some work with

thee before he hath done; but thou wilt have little peace in this life,

-- thou wilt be sick and fainting all thy days, Isa. lvii. 17. This is

a deceit that lies at the root of the peace of many professors and

wastes it. They deal with all their strength about mercy and pardon,

and seem to have great communion with God in their so doing; they lie

before him, bewail their sins and follies, that any one would think,

yea, they think themselves, that surely they and their sins are now

parted; and so receive in mercy that satisfies their hearts for a

little season. But when a thorough search comes to be made, there hath

been some secret reserve for the folly or follies treated about, -- at

least, there hath not been that thorough abhorrency of it which is

necessary; and their whole peace is quickly discovered to be weak and

rotten, scarce abiding any longer than the words of begging it are in

their mouths.

2. When men measure out peace to themselves upon the conclusions that

their convictions and rational principles will carry them out unto,

this is a false peace, and will not abide. I shall a little explain

what I mean hereby. A man hath got a wound by sin; he hath a conviction

of some sin upon his conscience; he hath not walked uprightly as

becometh the gospel; all is not well and right between God and his

soul. He considers now what is to be done. Light he hath, and knows

what path he must take, and how his soul hath been formerly healed.

Considering that the promises of God are the outward means of

application for the healing of his sores and quieting of his heart, he

goes to them, searches them out, finds out some one or more of them

whose literal expressions are directly suited to his condition. Says he

to himself, "God speaks in this promise; here I will take myself a

plaster as long and broad as my wound;" and so brings the word of the

promise to his condition, and sets him down in peace. This is another

appearance upon the mount; the Lord is near, but the Lord is not in it.

It hath not been the work of the Spirit, who alone can "convince us of

sin, and righteousness, and judgment," [22] but the mere actings of the

intelligent, rational soul. As there are three sorts of lives, we say,

-- the vegetative, the sensitive, and the rational or intelligent, --

some things have only the vegetative; some the sensitive also, and that

includes the former; some have the rational, which takes in and

supposes both the other. Now, he that hath the rational doth not only

act suitably to that principle, but also to both the others, -- he

grows and is sensible. It is so with men in the things of God. Some are

mere natural and rational men; some have a superadded conviction with

illumination; and some are truly regenerate. Now, he that hath the

latter hath also both the former; and therefore he acts sometimes upon

the principles of the rational, sometimes upon the principles of the

enlightened man. His true spiritual life is not the principle of all

his motions; he acts not always in the strength thereof, neither are

all his fruits from that root. In this case that I speak of, he acts

merely upon the principle of conviction and illumination, whereby his

first naturals are heightened; but the Spirit breathes not at all upon

all these waters. Take an instance: Suppose the wound and disquiet of

the soul to be upon the account of relapses, -- which, whatever the

evil or folly be, though for the matter of it never so small, yet there

are no wounds deeper than those that are given the soul on that

account, nor disquietments greater; -- in the perturbation of his mind,

he finds out that promise, Isa. lv. 7, "The Lord will have mercy, and

our God will abundantly pardon," -- he will multiply or add to pardon,

he will do it again and again; or that in Hos. xiv. 4, "I will heal

their backsliding, I will love them freely." This the man considers,

and thereupon concludes peace to himself; whether the Spirit of God

make the application or no, whether that gives life and power to the

letter or no, that he regards not. He doth not hearken whether God the

Lord speak peace. He doth not wait upon God, who perhaps yet hides his

face, and sees the poor creature stealing peace and running away with

it, knowing that the time will come when he will deal with him again,

and call him to a new reckoning; [23] when he shall see that it is in

vain to go one step where God doth not take him by the hand.

I see here, indeed, sundry other questions upon this arising and

interposing themselves. I cannot apply myself to them all: one I shall

a little speak to.

It may be said, then, "Seeing that this seems to be the path that the

Holy Spirit leads us in for the healing of our wounds and quieting of

our hearts, how shall we know when we go alone ourselves, and when the

Spirit also doth accompany us?"

Ans. (1.) If any of you are out of the way upon this account, God will

speedily let you know it; for besides that you have his promise, that

the "meek he will guide in judgment and teach them his way," Ps. xxv.

9, he will not let you always err. He will, I say, not suffer your

nakedness to be covered with fig-leaves, but take them away and all the

peace you have in them, and will not suffer you to settle on such lees.

You shall quickly know your wound is not healed; that is, you shall

speedily know whether or no it be thus with you by the event. The peace

you thus get and obtain will not abide. Whilst the mind is overpowered

by its own convictions, there is no hold for disquietments to fix upon.

Stay a little, and all these reasonings will grow cold and vanish

before the face of the first temptation that arises. But, --

(2.) This course is commonly taken without waiting; which is the grace,

and that peculiar acting of faith which God calls for, to be exercised

in such a condition. I know God doth sometimes come in upon the soul

instantly, in a moment, as it were, wounding and healing it, -- as I am

persuaded it was in the case of David, when he cut off the lap of

Saul's garment; but ordinarily, in such a case, God calls for [24]

waiting and labouring, attending as the eye of a servant upon his

master. Says the prophet Isaiah, chap. viii. 17, "I will wait upon the

Lord, who hideth his face from the house of Jacob." God will have his

children lie a while at his door when they have run from his house, and

not instantly rush in upon him; unless he take them by the hand and

pluck them in, when they are so ashamed that they dare not come to him.

Now, self-healers, or men that speak peace to themselves, do commonly

make haste; they will not tarry; they do not hearken what God speaks,

but on they will go to be healed. [25]

(3.) Such a course, though it may quiet the conscience and the mind,

the rational concluding part of the soul, yet it doth not sweeten the

heart with rest and gracious contentation. The answer it receives is

much like that Elisha gave Naaman, "Go in peace;" [26] it quieted his

mind, but I much question whether it sweetened his heart, or gave him

any joy in believing, other than the natural joy that was then stirred

in him upon his healing. "Do not my words do good?" saith the Lord,

Micah ii. 7. When God speaks, there is not only truth in his words,

that may answer the conviction of our understandings, but also they do

good; they bring that which is sweet, and good, and desirable to the

will and affections; by them the "soul returns unto its rest," Ps.

cxvi. 7.

(4.) Which is worst of all, it amends not the life, it heals not the

evil, it cures not the distemper. When God speaks peace, it guides and

keeps the soul that it "turn not again to folly." [27] When we speak it

ourselves, the heart is not taken off the evil; nay, it is the readiest

course in the world to bring a soul into a trade of backsliding. If,

upon thy plastering thyself, thou findest thyself rather animated to

the battle again than utterly weaned from it, it is too palpable that

thou hast been at work with thine own soul, but Jesus Christ and his

Spirit were not there. Yea, and oftentimes nature having done its work,

will, ere a few days are over, come for its reward; and, having been

active in the work of healing, will be ready to reason for a new

wounding. In God's speaking peace there comes along so much sweetness,

and such a discovery of his love, as is a strong obligation on the soul

no more to deal perversely. [28]

3. We speak peace to ourselves when we do it slightly. This the prophet

complains of in some teachers: Jer. vi. 14, "They have healed the wound

of the daughter of my people slightly." And it is so with some persons:

they make the healing of their wounds a slight work; a look, a glance

of faith to the promises does it, and so the matter is ended. The

apostle tells us that "the word did not profit" some, because "it was

not mixed with faith," Heb. iv. 2, -- me sunkekramenos; "it was not

well tempered" and mingled with faith. It is not a mere look to the

word of mercy in the promise, but it must be mingled with faith until

it is incorporated into the very nature of it; and then, indeed, it

doth good unto the soul. If thou hast had a wound upon thy conscience,

which was attended with weakness and disquietness, which now thou art

freed of, how camest thou so? "I looked to the promises of pardon and

healing, and so found peace." Yea, but perhaps thou hast made too much

haste, thou hast done it overtly, thou hast not fed upon the promise so

as to mix it with faith, to have got all the virtue of it diffused into

thy soul; only thou hast done it slightly. Thou wilt find thy wound,

ere it be long, breaking out again; and thou shalt know that thou art

not cured.

4. Whoever speaks peace to himself upon any one account, and at the

same time hath another evil of no less importance lying upon his

spirit, about which he hath had no dealing with God, that man cries

"Peace" when there is none. A little to explain my meaning: A man hath

neglected a duty again and again, perhaps, when in all righteousness it

was due from him; his conscience is perplexed, his soul wounded, he

hath no quiet in his bones by reason of his sin; he applies himself for

healing, and finds peace. Yet, in the meantime, perhaps, worldliness,

or pride, or some other folly, wherewith the Spirit of God is

exceedingly grieved, may lie in the bosom of that man, and they neither

disturb him nor he them. Let not that man think that any of his peace

is from God. Then shall it be well with men, when they have an equal

respect to all God's commandments. God will justify us from our sins,

but he will not justify the least sin in us: "He is a God of purer eyes

than to behold iniquity."

5. When men of themselves speak peace to their consciences, it is

seldom that God speaks humiliation to their souls. God's peace is

humbling peace, melting peace, as it was in the case of David; [29]

never such deep humiliation as when Nathan brought him the tidings of

his pardon.

But you will say, "When may we take the comfort of a promise as our

own, in relation to some peculiar wound, for the quieting the heart?"

First, In general, when God speaks it, be it when it will, sooner or

later. I told you before, he may do it in the very instant of the sin

itself, and that with such irresistible power that the soul must needs

receive his mind in it; sometimes he will make us wait longer: but when

he speaks, be it sooner or later, be it when we are sinning or

repenting, be the condition of our souls what they please, if God

speak, he must be received. There is not any thing that, in our

communion with him, the Lord is more troubled with us for, if I may so

say, than our unbelieving fears, that keep us off from receiving that

strong consolation which he is so willing to give to us.

But you will say, "We are where we were. When God speaks it, we must

receive it, that is true; but how shall we know when he speaks?"

(1.) I would we could all practically come up to this, to receive peace

when we are convinced that God speaks it, and that it is our duty to

receive it. But, --

(2.) There is, if I may so say, a secret instinct in faith, whereby it

knows the voice of Christ when he speaks indeed; as the babe leaped in

the womb when the blessed Virgin came to Elisabeth, faith leaps in the

heart when Christ indeed draws nigh to it. "My sheep," says Christ,

"know my voice," John x. 4; -- "They know my voice; they are used to

the sound of it;" and they know when his lips are opened to them and

are full of grace. The spouse was in a sad condition, Cant. v. 2, --

asleep in security; but yet as soon as Christ speaks, she cries, "It is

the voice of my beloved that speaks!" She knew his voice, and was so

acquainted with communion with him, that instantly she discovers him;

and so will you also. If you exercise yourselves to acquaintance and

communion with him, you will easily discern between his voice and the

voice of a stranger. And take this kriterion with you: When he doth

speak, he speaks as never man spake; he speaks with power, and one way

or other will make your "hearts burn within you," as he did to the

disciples, Luke xxiv. He doth it by "putting in his hand at the hole of

the door," Cant. v. 4, -- his Spirit into your hearts to seize on you.

He that hath his senses exercised to discern good or evil, being

increased in judgment and experience by a constant observation of the

ways of Christ's intercourse, the manner of the operations of the

Spirit, and the effects it usually produceth, is the best judge for

himself in this case.

Secondly, If the word of the Lord doth good to your souls, he speaks

it; if it humble, if it cleanse, and be useful to those ends for which

promises are given, -- namely, to endear, to cleanse, to melt and bind

to obedience, to self-emptiness, etc. But this is not my business; nor

shall I farther divert in the pursuit of this direction. Without the

observation of it, sin will have great advantages towards the hardening

of the heart.

__________________________________________________________________

[21] 1 John ii. 15.

[22] John xvi. 8.

[23] Hos. ix. 9.

[24] Ps. cxxx. 6, cxxiii. 2.

[25] Isa. xxviii. 16.

[26] 2 Kings v. 19.

[27] Ps. lxxxv. 8.

[28] Luke xxii. 32.

[29] Ps. li. 1.

__________________________________________________________________

Chapter XIV.

The general use of the foregoing directions -- The great direction for

the accomplishment of the work aimed at: Act faith on Christ -- The

several ways whereby this may be done -- Consideration of the fulness

in Christ for relief proposed -- Great expectations from Christ --

Grounds of these expectations: his mercifulness, his faithfulness --

Event of such expectations; on the part of Christ; on the part of

believers -- Faith peculiarly to be acted on the death of Christ, Rom.

vi. 3-6 -- The work of the Spirit in this whole business.

Now, the considerations which I have hitherto insisted on are rather of

things preparatory to the work aimed at than such as will effect it. It

is the heart's due preparation for the work itself, without which it

will not be accomplished, that hitherto I have aimed at.

Directions for the work itself are very few; I mean that are peculiar

to it. And they are these that follow:--

1. Set faith at work on Christ for the killing of thy sin. His blood is

the great sovereign remedy for sin-sick souls. Live in this, and thou

wilt die a conqueror; yea, thou wilt, through the good providence of

God, live to see thy lust dead at thy feet.

But thou wilt say, "How shall faith act itself on Christ for this end

and purpose?" I say, Sundry ways:--

(1.) By faith fill thy soul with a due consideration of that provision

which is laid up in Jesus Christ for this end and purpose, that all thy

lusts, this very lust wherewith thou art entangled, may be mortified.

By faith ponder on this, that though thou art no way able in or by

thyself to get the conquest over thy distemper, though thou art even

weary of contending, and art utterly ready to faint, yet that there is

enough in Jesus Christ to yield thee relief, Phil. iv. 13. It staid the

prodigal, when he was [30] ready to faint, that yet there was bread

enough in his father's house; though he was at a distance from it, yet

it relieved him, and staid him, that there it was. In thy greatest

distress and anguish, consider that fulness of grace, those riches,

those [31] treasures of strength, might, and help, that are laid up in

him for our support, John i. 16, Col. i. 19. Let them come into and

abide in thy mind. Consider that he is "exalted and made a Prince and a

Saviour to give repentance unto Israel," Acts v. 31; and if to give

repentance, to give mortification, without which the other is not, nor

can be. Christ tells us that we obtain purging grace by abiding in him,

John xv. 3. To act faith upon the fulness that is in Christ for our

supply is an eminent way of abiding in Christ, for both our insition

and abode is by faith, Rom. xi. 19, 20. Let, then, thy soul by faith be

exercised with such thoughts and apprehensions as these: "I am a poor,

weak creature; unstable as water, I cannot excel. This corruption is

too hard for me, and is at the very door of ruining my soul; and what

to do I know not. My soul is become as parched ground, and an

habitation of dragons. I have made promises and broken them; vows and

engagements have been as a thing of nought. Many persuasions have I had

that I had got the victory and should be delivered, but I am deceived;

so that I plainly see, that without some eminent succour and

assistance, I am lost, and shall be prevailed on to an utter

relinquishment of God. But yet, though this be my state and condition,

let the hands that hang down be lifted up, and the feeble knees be

strengthened. Behold, [32] the Lord Christ, that hath all fulness of

grace in his heart, all fulness of power in his hand, he is able to

slay all these his enemies. There is sufficient provision in him for my

relief and assistance. He can take my drooping, dying soul and make me

more than a conqueror. [33] Why sayest thou, O my soul, My way is hid

from the Lord, and my judgment is passed over from my God? Hast thou

not known, hast thou not heard, that the everlasting God, the Lord, the

Creator of the ends of the earth, fainteth not, neither is weary? there

is no searching of his understanding. He giveth power to the faint; and

to them that have no might he increaseth strength. Even the youths

shall faint and be weary, and the young men shall utterly fall: but

they that wait upon the Lord shall renew their strength; they shall

mount up with wings as eagles; they shall run, and not be weary; they

shall walk, and not faint,' Isa. xl. 27-31. He can make the dry,

parched ground of my soul to become a pool, and my thirsty, barren

heart as springs of water;' yea, he can make this habitation of

dragons,' this heart, so full of abominable lusts and fiery

temptations, to be a place for grass' and fruit to himself," Isa. xxxv.

7. So God staid Paul, under his temptation, with the consideration of

the sufficiency of his grace: "My grace is sufficient for thee," 2 Cor.

xii. 9. Though he were not immediately so far made partaker of it as to

be freed from his temptation, yet the sufficiency of it in God, for

that end and purpose, was enough to stay his spirit. I say, then, by

faith, be much in the consideration of that supply and the fulness of

it that is in Jesus Christ, and how he can at any time give thee

strength and deliverance. Now, if hereby thou dost not find success to

a conquest, yet thou wilt be staid in the chariot, that thou shalt not

fly out of the field until the battle be ended; thou wilt be kept from

an utter despondency and a lying down under thy unbelief, or a turning

aside to false means and remedies, that in the issue will not relieve

thee. The efficacy of this consideration will be found only in the

practice.

(2.) Raise up thy heart by faith to an expectation of relief from

Christ. Relief in this case from Christ is like the prophet's vision,

Hab. ii. 3, "It is for an appointed time, but at the end it shall

speak, and not lie: though it tarry, yet wait for it; because it will

surely come, it will not tarry." Though it may seem somewhat long to

thee, whilst thou art under thy trouble and perplexity, yet it shall

surely come in the appointed time of the Lord Jesus; which is the best

season. If, then, thou canst raise up thy heart to a settled

expectation of relief from Jesus Christ, -- if thine eyes are towards

him "as the eyes of a servant to the hand of his master," [34] when he

expects to receive somewhat from him, -- thy soul shall be satisfied,

he will assuredly deliver thee; he will slay the lust, and thy latter

end shall be peace. Only look for it at his hand; expect when and how

he will do it. [35] "If ye will not believe, surely ye shall not be

established."

But wilt thou say, "What ground have I to build such an expectation

upon, so that I may expect not to be deceived?"

As thou hast necessity to put thee on this course, thou must be

relieved and saved this way or none. To [36] whom wilt thou go? So

there are in the Lord Jesus innumerable things to encourage and engage

thee to this expectation.

For the necessity of it, I have in part discovered it before, when I

manifested that this is the work of faith and of believers only.

"Without me," says Christ, "ye can do nothing," John xv. 5; speaking

with especial relation to the purging of the heart from sin, verse 2.

Mortification of any sin must be by a supply of grace. Of ourselves we

cannot do it. Now, "it hath pleased the Father that in Christ should

all fulness dwell," Col. i. 19; that "of his fulness we might receive

grace for grace," John i. 16. He is the head from whence the new man

must have influences of life and strength, or it will decay every day.

If [37] we are "strengthened with might in the inner man," it is by

"Christ's dwelling in our hearts by faith," Eph. iii. 16, 17. That this

work is not to be done without the Spirit I have also showed before.

Whence, then, do we expect the Spirit? from whom do we look for him?

who hath promised him to us, having procured him for us? Ought not all

our expectations to this purpose to be on Christ alone? Let this, then,

be fixed upon thy heart, that if thou hast not relief from him thou

shalt never have any. All ways, endeavours, contendings, that are not

animated by this expectation of relief from Christ and him only are to

no purpose, will do thee no good; yea, if they are any thing but

supportments of thy heart in this expectation, or means appointed by

himself for the receiving help from him, they are in vain.

Now, farther to engage thee to this expectation, --

(1.) Consider his mercifulness, tenderness, and kindness, as he is our

great High Priest at the right hand of God. Assuredly he pities thee in

thy distress; saith he, "As one whom his mother comforteth, so will I

comfort you," Isa. lxvi. 13. He hath the tenderness of a mother to a

sucking child. Heb. ii. 17, 18, "Wherefore in all things it behoved him

to be made like unto his brethren, that he might be a merciful and

faithful high priest in things pertaining to God, to make

reconciliation for the sins of the people. For in that he himself hath

suffered being tempted, he is able to succour them that are tempted."

How is the ability of Christ upon the account of his suffering proposed

to us? "In that he himself hath suffered being tempted, he is able."

Did the sufferings and temptations of Christ add to his ability and

power? Not, doubtless, considered absolutely and in it itself. But the

ability here mentioned is such as hath readiness, proneness,

willingness to put itself forth, accompanying of it; it is an ability

of will against all dissuasions. He is able, having suffered and been

tempted, to break through all dissuasions to the contrary, to relieve

poor tempted souls: Dunatai boethesai, -- "He is able to help." It is a

metonymy of the effect; for, he can now be moved to help, having been

so tempted. So chap. iv. 15, 16: "For we have not an high priest which

cannot be touched with the feeling of our infirmities; but was in all

points tempted like as we are, yet without sin. Let us therefore come

boldly unto the throne of grace, that we may obtain mercy, and find

grace to help in time of need." The exhortation of verse 16 is the same

that I am upon, -- namely, that we would entertain expectations of

relief from Christ, which the apostle there calls charin eis eukairon

boetheian, "grace for seasonable help." "If ever," says the soul, "help

were seasonable, it would be so to me in my present condition. This is

that which I long for, -- grace for seasonable help. I am ready to die,

to perish, to be lost for ever; iniquity will prevail against me, if

help come not in." Says the apostle, "Expect this help, this relief,

this grace from Christ." Yea, but on what account? That which he lays

down, verse 15. And we may observe that the word, verse 16, which we

have translated to "obtain," is labomen. Hina labomen eleon, "That we

may receive it;" suitable and seasonable help will come in. I shall

freely say, this one thing of establishing the soul by faith in

expectation of relief from Jesus Christ, [38] on the account of his

mercifulness as our high priest, will be more available to the ruin of

thy lust and distemper, and have a better and speedier issue, than all

the rigidest means of self-maceration that ever any of the sons of men

engaged themselves unto. Yea, let me add, that never any soul did or

shall perish by the power of any lust, sin, or corruption, who could

raise his soul by faith to an expectation of relief from Jesus Christ.

[39]

(2.) Consider His faithfulness who hath promised; which may raise thee

up and confirm thee in this waiting in an expectation of relief. He

hath promised to relieve in such cases, and he will fulfil his word to

the utmost. God tells us that his covenant with us is like the

"ordinances" of heaven, the sun, moon, and stars, which have their

certain courses, Jer. xxxi. 36. Thence David said that he watched for

relief from God "as one watched for the morning," [40] -- a thing that

will certainly come in its appointed season. So will be thy relief from

Christ. It will come in its season, as the dew and rain upon the

parched ground; for faithful is he who hath promised. Particular

promises to this purpose are innumerable; with some of them, that seem

peculiarly to suit his condition, let the soul be always furnished.

Now, there are two eminent advantages which always attend this

expectation of succour from Jesus Christ:--

[1.] It engages him to a full and speedy assistance. Nothing doth more

engage the heart of a man to be useful and helpful to another than his

expectation of help from him, if justly raised and countenanced by him

who is to give the relief. Our Lord Jesus hath raised our hearts, by

his kindness, care, and promises, to this expectation; certainly our

rising up unto it must needs be a great engagement upon him to assist

us accordingly. This the Psalmist gives us as an approved maxim, "Thou,

Lord, never forsakest them that put their trust in thee." When the

heart is once won to rest in God, to repose himself on him, he will

assuredly satisfy it. He will never be as water that fails; nor hath he

said at any time to the seed of Jacob, "Seek ye my face in vain." If

Christ be chosen for the foundation of our supply, he will not fail us.

[2.] It engages the heart to attend diligently to all the ways and

means whereby Christ is wont to communicate himself to the soul; and so

takes in the real assistance of all graces and ordinances whatever. He

that expects any thing from a man, applies himself to the ways and

means whereby it may be obtained. The beggar that expects an alms lies

at his door or in his way from whom he doth expect it. The way whereby

and the means wherein Christ communicates himself is, and are, his

ordinances ordinarily; he that expects any thing from him must attend

upon him therein. It is the expectation of faith that sets the heart on

work. It is not an idle, groundless hope that I speak of. If now there

be any vigour, efficacy, and power in prayer or sacrament to this end

of mortifying sin, a man will assuredly be interested in it all by this

expectation of relief from Christ. On this account I reduce all

particular actings, by prayer, meditation, and the like, to this head;

and so shall not farther insist on them, when they are grounded on this

bottom and spring from this root. They are of singular use to this

purpose, and not else.

Now, on this direction for the mortification of a prevailing distemper

you may have a thousand "probatum est's." Who have walked with God

under this temptation, and have not found the use and success of it? I

dare leave the soul under it, without adding any more. Only some

particulars relating thereunto may be mentioned:--

First, Act faith peculiarly upon the death, blood, and cross of Christ;

that is, on Christ as crucified and slain. Mortification of sin is

peculiarly from the death of Christ. It is one peculiar, yea, eminent

end of the death of Christ, which shall assuredly be accomplished by

it. He died to destroy the works of the devil. Whatever came upon our

natures by his first temptation, whatever receives strength in our

persons by his daily suggestions, Christ died to destroy it all. "He

gave himself for us, that he might redeem us from all iniquity, and

purify unto himself a peculiar people, zealous of good works," Tit. ii.

14. This was his aim and intendment (wherein he will not fail) in his

giving himself for us. That we might be freed from the power of our

sins, and purified from all our defiling lusts, was his design. "He

gave himself for the church, that he might sanctify and cleanse it;

that he might present it to himself a glorious church, not having spot,

or wrinkle, or any such thing; but that it should be holy, and without

blemish," Eph. v. 25-27. And this, by virtue of his death, in various

and several degrees, shall be accomplished. Hence our washing, purging,

and cleansing is everywhere ascribed to his blood, 1 John i. 7; Heb. i.

3; Rev. i. 5. That being sprinkled on us, "purges our consciences from

dead works to serve the living God," Heb. ix. 14. This is that we aim

at, this we are in pursuit of, -- that our consciences may be purged

from dead works, that they may be rooted out, destroyed, and have place

in us no more. This shall certainly be brought about by the death of

Christ; there will virtue go out from thence to this purpose. Indeed,

all supplies of the Spirit, all communications of grace and power, are

from hence; as I have elsewhere [41] showed. Thus the apostle states

it; Rom. vi. 2, is the case proposed that we have in hand: "How shall

we, that are dead to sin, live any longer therein?" -- "Dead to sin by

profession; dead to sin by obligation to be so; dead to sin by

participation of virtue and power for the killing of it; dead to sin by

union and interest in Christ, in and by whom it is killed: how shall we

live therein?" This he presses by sundry considerations, all taken from

the death of Christ, in the ensuing verses. This must not be: verse 3,

"Know ye not, that so many of us as were baptized into Jesus Christ

were baptized into his death?" We have in baptism an evidence of our

implantation into Christ; we are baptized into him: but what of him are

we baptized into an interest in? "His death," saith he. If indeed we

are baptized into Christ, and beyond outward profession, we are

baptized into his death. The explication of this, of one being baptized

into the death of Christ, the apostle gives us, verses 4, 6: "Therefore

we are buried with him by baptism into death; that like as Christ was

raised up from the dead by the glory of the Father, even so we also

should walk in newness of life. 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." "This is," saith he, "our being

baptized into the death of Christ, namely, our conformity thereunto; to

be dead unto sin, to have our corruptions mortified, as he was put to

death for sin: so that as he was raised up to glory, we may be raised

up to grace and newness of life." He tells us whence it is that we have

this baptism into the death of Christ, verse 6; and this is from the

death of Christ itself: "Our old man is crucified with him, that the

body of sin might be destroyed;" sunestaurothe, "is crucified with

him," not in respect of time, but causality. We are crucified with him

meritoriously, in that he procured the Spirit for us to mortify sin;

efficiently, in that from his death virtue comes forth for our

crucifying; in the way of a representation and exemplar we shall

assuredly be crucified unto sin, as he was for our sin. This is that

the apostle intends: Christ by his death destroying the works of the

devil, procuring the Spirit for us, hath so killed sin, as to its reign

in believers, that it shall not obtain its end and dominion.

Secondly, Then act faith on the death of Christ, and that under these

two notions, -- first, In expectation of power; secondly, In endeavours

for conformity. [42] For the first, the direction given in general may

suffice; as to the latter, that of the apostle may give us some light

into our direction, Gal. iii. 1. Let faith look on Christ in the gospel

as he is set forth dying and crucified for us. Look on him under the

weight [43] of our sins, praying, bleeding, dying; bring him in that

condition into thy heart by faith; apply his blood so shed to thy

corruptions: do this daily. I might draw out this consideration to a

great length, in sundry particulars, but I must come to a close.

2. I have only, then, to add the heads of the work of the Spirit in

this business of mortification, which is so peculiarly ascribed to him.

In one word: This whole work, which I have described as our duty, is

effected, carried on, and accomplished by the power of the Spirit, in

all the parts and degrees of it; as, --

(1.) He alone clearly and fully convinces the heart of the evil and

guilt and danger of the corruption, lust, or sin to be mortified.

Without this conviction, or whilst it is so faint that the heart can

wrestle with it or digest it, there will be no thorough work made. An

unbelieving heart (as in part we have all such) will shift with any

consideration, until it be overpowered by clear and evident

convictions. Now this is the proper work of the Spirit: "He convinces

of sin," John xvi. 8; he alone can do it. If men's rational

considerations, with the preaching of the letter, were able to convince

them of sin, we should, it may be, see more convictions than we do.

There comes by the preaching of the word an apprehension upon the

understandings of men that they are sinners, that such and such things

are sins, that themselves are guilty of them; but this light is not

powerful, nor doth it lay hold on the practical principles of the soul,

so as to conform the mind and will unto them, to produce effects

suitable to such an apprehension. And therefore it is that wise and

knowing men, destitute of the Spirit, do not think those things to be

sins at all wherein the chief movings and actings of lust do consist.

It is the Spirit alone that can do, that doth, this work to the

purpose. And this is the first thing that the Spirit doth in order to

the mortification of any lust whatever, -- it convinces the soul of all

the evil of it, cuts off all its pleas, discovers all its deceits,

stops all its evasions, answers its pretences, makes the soul own its

abomination, and lie down under the sense of it. Unless this be done

all that follows is in vain.

(2.) The Spirit alone reveals unto us the fulness of Christ for our

relief; which is the consideration that stays the heart from false ways

and from despairing despondency, 1 Cor. ii 8.

(3.) The Spirit alone establishes the heart in expectation of relief

from Christ; which is the great sovereign means of mortification, as

hath been discovered, 2 Cor. i. 21.

(4.) The Spirit alone brings the cross of Christ into our hearts with

its sin-killing power; for by the Spirit are we baptized into the death

of Christ.

(5.) The Spirit is the author and finisher of our sanctification; gives

new supplies and influences of grace for holiness and sanctification,

when the contrary principle is weakened and abated, Eph. iii. 16-18.

(6.) In all the soul's addresses to God in this condition, it hath

supportment from the Spirit. Whence is the power, life, and vigour of

prayer? whence its efficacy to prevail with God? Is it not from the

Spirit? He is the "Spirit of supplications" promised to them "who look

on him whom they have pierced," Zech. xii. 10, enabling them "to pray

with sighs and groans that cannot be uttered," Rom. viii. 26. This is

confessed to be the great medium or way of faith's prevailing with God.

Thus Paul dealt with his temptation, whatever it were: "I besought the

Lord that it might depart from me." [44] What is the work of the Spirit

in prayer, whence and how it gives us in assistance and makes us to

prevail, what we are to do that we may enjoy his help for that purpose,

is not my present intendment to demonstrate.

__________________________________________________________________

[30] Luke xv. 17.

[31] Isa. xl. 28-31.

[32] John i. 16; Matt. xxviii. 18.

[33] Rom. viii. 37.

[34] Ps. cxxiii. 2.

[35] Isa. vii. 9.

[36] John vi. 68.

[37] Col. i. 11.

[38] Matt. xi. 28.

[39] Isa. lv. 1-3; Rev. iii. 18.

[40] Ps. cxxx. 6.

[41] Communion with Christ, vol. ii. chapters vii. viii.

[42] Phil. iii. 10; Col. iii. 3; 1 Pet. i. 18, 19.

[43] 1 Cor. xv. 3; 1 Pet. i. 18, 19, v. 1, 2; Col. i. 18, 14.

[44] 2 Cor. xii. 8.

__________________________________________________________________

__________________________________________________________________

Indexes

__________________________________________________________________

Index of Scripture References

Genesis

[1]6:5 [2]39:9

Exodus

[3]34 [4]34:5 [5]34:6

Numbers

[6]25:6

1 Kings

[7]8:38

2 Kings

[8]5:18 [9]5:19

2 Chronicles

[10]16:10

Job

[11]3:16 [12]37:22 [13]42:5 [14]42:6 [15]42:6

Psalms

[16]16:7 [17]23:2 [18]23:2 [19]25:9 [20]30:6 [21]30:6

[22]31:10 [23]38:3 [24]38:3 [25]38:3-5 [26]38:5 [27]38:8

[28]40:12 [29]40:12 [30]40:12 [31]51:1 [32]51:3 [33]51:5

[34]51:8 [35]77:6-9 [36]78:32-37 [37]78:33-35 [38]85:8

[39]88 [40]88 [41]89:30-33

Proverbs

[42]7:7 [43]30:2 [44]30:2-4

Song of Solomon

[45]4:6 [46]5:2 [47]5:4

Isaiah

[48]4:4 [49]4:4 [50]7:9 [51]11:3 [52]26:12 [53]28:16

[54]33:24 [55]35:7 [56]40:12-25 [57]40:27-31 [58]40:28-31

[59]43:24 [60]53:5 [61]55:1-3 [62]55:7 [63]57:16-18

[64]57:17 [65]57:17 [66]57:17 [67]57:17 [68]57:18 [69]57:18

[70]57:19 [71]58 [72]63:17 [73]66:13

Jeremiah

[74]6:14 [75]6:29 [76]6:30 [77]31:36

Lamentations

[78]3:33

Ezekiel

[79]11:19 [80]11:19 [81]16:60 [82]16:61 [83]36:26 [84]36:26

Hosea

[85]4:11 [86]5:13 [87]5:13 [88]5:15 [89]7:11 [90]7:12

[91]9:9 [92]14:4

Micah

[93]2:7

Habakkuk

[94]2:3

Zechariah

[95]12:10 [96]12:10 [97]12:10

Malachi

[98]3:2 [99]3:3

Matthew

[100]3:10 [101]7:16 [102]11:28 [103]12:33 [104]28:18

Mark

[105]13:37

Luke

[106]15:17 [107]21:34 [108]22:32 [109]24

John

[110]1:16 [111]1:16 [112]1:16 [113]1:18 [114]1:18 [115]6:68

[116]10:4 [117]15:2 [118]15:3 [119]15:5 [120]15:5 [121]15:5

[122]16:8 [123]16:8

Acts

[124]2:33 [125]2:37 [126]5:31 [127]5:31 [128]5:31 [129]15:9

Romans

[130]1:26 [131]6:1 [132]6:1 [133]6:2 [134]6:2 [135]6:2

[136]6:3-5 [137]6:3-6 [138]6:6 [139]6:6 [140]6:6 [141]6:14

[142]6:19 [143]6:23 [144]7 [145]7 [146]7:19 [147]7:23

[148]7:23 [149]7:23 [150]7:23 [151]7:23 [152]7:24 [153]7:24

[154]8:1 [155]8:6 [156]8:8 [157]8:9 [158]8:10 [159]8:13

[160]8:13 [161]8:13 [162]8:13 [163]8:26 [164]8:26 [165]8:37

[166]9:18 [167]9:30-32 [168]9:31 [169]9:32 [170]10:3

[171]10:3 [172]10:4 [173]11:19 [174]11:20 [175]13:14

1 Corinthians

[176]1 [177]2:8 [178]6:18 [179]9:27 [180]9:27 [181]9:27

[182]13:12 [183]13:12 [184]13:12 [185]13:12 [186]15:3

2 Corinthians

[187]1:21 [188]3 [189]3:18 [190]3:18 [191]4:4 [192]4:16

[193]4:16 [194]4:16 [195]4:16 [196]5:7 [197]5:14 [198]7:1

[199]7:1 [200]7:1 [201]7:1 [202]7:11 [203]7:11 [204]12:7

[205]12:8 [206]12:9 [207]13:5

Galatians

[208]3:1 [209]5:17 [210]5:17 [211]5:17 [212]5:17 [213]5:17

[214]5:17 [215]5:17 [216]5:19 [217]5:19-21 [218]5:19-21

[219]5:19-23 [220]5:24 [221]5:24 [222]6:8 [223]6:8 [224]6:9

Ephesians

[225]3:16 [226]3:16-18 [227]3:17 [228]4:25-29 [229]5:8

[230]5:25-27

Philippians

[231]2:13 [232]3:10 [233]3:12 [234]3:12 [235]3:12 [236]3:21

[237]4:13

Colossians

[238]1:11 [239]1:14 [240]1:18 [241]1:19 [242]1:19 [243]2:10

[244]2:12 [245]3:3 [246]3:5 [247]3:5 [248]3:5 [249]3:5

1 Thessalonians

[250]3:8

2 Thessalonians

[251]1:11

1 Timothy

[252]6:16

Titus

[253]2:11 [254]2:12 [255]2:14 [256]2:14 [257]3:5

Hebrews

[258]1:2 [259]1:3 [260]2:17 [261]2:18 [262]3:12 [263]3:13

[264]3:13 [265]3:13 [266]4:2 [267]9:14 [268]10:38 [269]11:1

[270]11:6 [271]12:1 [272]12:1 [273]12:1

James

[274]1:14 [275]1:14 [276]1:14 [277]1:15 [278]1:15 [279]4:5

[280]4:5

1 Peter

[281]1:18 [282]1:18 [283]1:19 [284]1:19 [285]1:22 [286]2:2

[287]2:11 [288]5:1 [289]5:2

2 Peter

[290]1:4 [291]1:4 [292]1:5 [293]1:5 [294]2:20 [295]3:18

[296]3:18 [297]3:18

1 John

[298]1:3 [299]1:7 [300]1:7 [301]1:8 [302]2:15 [303]2:15

[304]3:2 [305]3:2 [306]3:17 [307]5:20

2 John

[308]1:8

Jude

[309]1:4

Revelation

[310]1:5 [311]3:2 [312]3:2 [313]3:2 [314]3:14 [315]3:15

[316]3:18 [317]9:3

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Index of Citations

* [318]Owen: Communion with God

* [319]Owen: Vindiciae Evangelicae

* [320]Wilberforce: Practical View

__________________________________________________________________

Index of Names

* [321]Biddle

* [322]Clarendon

* [323]Epictetus

* [324]Henry, Philip

* [325]Lucian

* [326]Owen, John

* [327]Seneca

* [328]Simon Magus

* [329]Tertullian

* [330]Tully

* [331]Wilberforce

__________________________________________________________________

Index of Greek Words and Phrases

* [332]Anakekalummeno prosopo.

* [333]Antistrateuomenon, aichmalotizonta.

* [334]ek merous

* [335]epithumiai

* [336]Hina labomen eleon

* [337]Dia pisteos ou dia eidous;

* [338]Dunatai boethesai

* [339]Ei de

* [340]Ei de Pneumati

* [341]Ei thanatoute

* [342]Praxeis tou somatos

* [343]Strateuontai kata tes psuches

* [344]ainigmati

* [345]di' esuptrou

* [346]thanatoute

* [347]katargethesetai

* [348]kriterion

* [349]labomen

* [350]me sunkekramenos;

* [351]meros

* [352]pathemata

* [353]palaios anthropos

* [354]praxeis

* [355]soma tes hamartias

* [356]sunestaurothe

* [357]ta erga tes sarkos

* [358]to teleion;

* [359]phronema tes sarkos

* [360]charin eis eukairon boetheian

__________________________________________________________________

Index of Latin Words and Phrases

* [361]Vicariam navare operam

* [362]Vindiciae Evangelicae

* [363]causa sine qua non

* [364]probatum est

* [365]saepius morti proximus

__________________________________________________________________

Index of Pages of the Print Edition

[366]1 [367]2 [368]3 [369]4 [370]5 [371]6 [372]7 [373]8 [374]9

[375]10 [376]11 [377]12 [378]13 [379]14 [380]15 [381]16 [382]17

[383]18 [384]19 [385]20 [386]21 [387]22 [388]23 [389]24 [390]25

[391]26 [392]27 [393]28 [394]29 [395]30 [396]31 [397]32 [398]33

[399]34 [400]35 [401]36 [402]37 [403]38 [404]39 [405]40 [406]41

[407]42 [408]43 [409]44 [410]45 [411]46 [412]47 [413]48 [414]49

[415]50 [416]51 [417]52 [418]53 [419]54 [420]55 [421]56 [422]57

[423]58 [424]59 [425]60 [426]61 [427]62 [428]63 [429]64 [430]65

[431]66 [432]67 [433]68 [434]69 [435]70 [436]71 [437]72 [438]73

[439]74 [440]75 [441]76 [442]77 [443]78 [444]79 [445]80 [446]81

[447]82 [448]83 [449]84 [450]85 [451]86

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This document is from the Christian Classics Ethereal

Library at Calvin College, http://www.ccel.org,

generated on demand from ThML source.