EXTRACTS
FROM
THE WORKS
OF
JOHN OWEN, D.D.
Some time Vice-Chancellor of the University of Cambridge.
TO WHICH IS PREFIXED,
SOME ACCOUNT OF HIS LIFE.

THE LIFE OF JOHN OWEN, D.D.

            DR. JOHN OWEN was a great man, and generally respected as a scholar, a gentleman, and a divine. He was cast out of his deanry of CHRIST-Church in Oxford, in 1659, not long after Richard's being made protector, and lived privately afterwards at Stadham, till he came to London. Mr. Wood, the Oxonian, who bore him no good will, thinks fit to own, "That the doctor was a person well skilled in the tongues, rabbinnical learning., and Jewish rites and customs; that he had a great com­mand of his English pen, and was one of the most genteel and fairest writers that appeared against the church of England." But such as were not blinded with prejudice, have freely owned the eminency of the doctor's learning and abilities. He was a man of universal reading, and he had digested it. He was especially conversant in those sciences that are assistant to divinity; and master of them in an unusual degree. He was reckoned the brightest ornament of the University of Oxford, and for several years successively was vice-chancellor there. When laid aside here, he had thoughts of going into New-England, where he was invited to the government of their univer­sity; but he was stopt by particular orders from King Charles. He was also invited to be a professor of divinity in the United Provinces, but refused. He lived the latter part of his life in great reputation, in and about the city of London, where he had a considerable congregation, and was much respected by many persons of note and eminence. On St. Bartholomew's-day, 1683, he parted this life with a cheerful hope of a better; and left behind him a great many valuable writings.

 

THE MORTIFICATION

OF

SIN IN BELIEVERS

THE

NECESSITY, NATURES AND MEANS OF IT.

OF

THE MORTIFICATION

 

OF

SIN IN BELIEVERS, &c.

CHAP. 1

The Foundation of the ensuing Discourse.

 

            THAT what I have to contribute to the carrying on of mortification in believers, may receive order and perspi­cuity, I shall lay the foundation of it in those words of the apostle, Rom. 8:13, " If ye through the Spirit do mortify' the deeds of the flesh, ye shall live;" and reduce the whole to an improvement of the great evangelical truth contained in them.

            The apostle having made a recapitulation of his doctrine of justification by faith, and the blessed condition of them who are partakers thereof, ver. 1, 2, 3, of this chapter, proceeds to improve it to the holiness and consolation of believers.  In the words peculiarly designed for the foundation of the ensuing discourse, there is, 1. A duty prescribed; " Mortify the deeds of the body." 2. The persons to whom it is prescribed; " Ye, if ye mortify." 3. A pro­mise annexed to that duty, "Ye shall live." 4. The means of the performance of this duty, the Spirit; "If ye through the Spirit." 5. The condition of the whole, wherein duty, means, and promise are contained, " If ye," &c.

            1. The first thing occurring in the words, as they he in the entire proposition, is the conditional note, but if. The certain connection that is between the mortifying of the deeds of the body and living, is intimated in this con­ditional particle. The connection between mortification and life, is not of cause and effect properly, "for eternal life is the gift of GOD, through JESUS CHRIST," Rom. 6: 23. But of means and end: GOD has appointed this means for the attaining that end which he has freely promised.

            2. The next thing we meet with in the words is, the persons to whom this is prescribed; and that is expressed in the word ye, that is, ye believers; ye to whom " there is no condemnation," ver. 1, ye that are not in the flesh, but in the Spirit, ver. 9, who are " quickened by the Spirit of CHRIST," ver. 1O, 11, to you is this duty pre-scribed; and this description of the persons, in conjunc­tion with the duty, is the main foundation of the ensuing discourse.

            3. The principal efficient cause of the performance of this duty is the Spirit: the Spirit here is the Spirit of CHRIST, the Spirit of GOD, that "dwells in us," ver. 9; that quickens us," ver. 11; " the Holy Ghost," ver. 14; the "Spirit of adoption," ver. 15; the Spirit that maketh intercession for us," ver. 26. All other ways of mortifi­cation are vain; all helps leave us helpless, it must be done by the Spirit.

            4. The duty itself, " Mortify the deeds of the body," is next 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. The body then here is taken for that corruption of our natures whereof the body, in agreat part, is the instrument; the very members of the body being made servants unto unrighteousness thereby.

            (2.) "The deeds of the body:" though the outward deeds are here only expressed, yet the inward are chiefly intended, the " ax is to be laid to the root of the tree;" the deeds of the flesh are to be mortified in their causes; the apostle calls them deeds, as that which every lust tends to; through it prove abortive, it aims to bring forth a perfect sin.

            (3.) To mortify; 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, vigor, and power: 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, subtilty, and strength; this, says the apostle, must be killed, put to death, mortified, that is, have its power, life, vigor, taken away by the Spirit.

            (4.) 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 elsewhere expresseth, "Ye shall of the flesh reap corruption," Gal. 6: 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 com­fort and vigor of it; ye shall live, lead a vigorous, com­fortable, spiritual life here, and obtain eternal life here-after.

 

CHAP. 2
The Necessity of Mortification.

 

            Having laid this foundation, a brief confirmation of the forementioned deductions will lead me to what I chiefly intend, viz. "That believers, who are freed from the condemning power of sin, ought yet to make it their business to mortify the indwelling power of sin." So the apostle, Col. 3: 5, "Mortify therefore your members which are upon earth." Whom speaks he to? Such as were " risen with CHRIST," ver. 1. Such as were " dead with him," ver. 3. Do you mortify, do you make it your daily work. Cease not a day from this work; be killing sin, or it will be killing you; your being dead with CHRIST, your being quickened with him will not excuse you from this work. And our Savior tells us how his Father deals with every branch in him that beareth fruit, " he purgeth it that it may bring forth more fruit," John 15: 2.

            1. Negligence in this duty casts the soul into a perfect contrary condition to that which the apostle affirms was his, 2 Cor. 4: 16. 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 he still, it withers and decays; and sin gets ground towards the hardening of the heart, Heb. 3: 13. 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 has had with many. 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 he hardened, through the " deceitfulness of sin;" and that their souls should bleed to death?

            2. It is our duty to be " perfecting holiness in the fear of the Lord," 2 Cor. 7: 1. To be growing in grace every day, 1 Pet. 2: 2. 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 over the bellies of his lusts; he who does not Rill sin in his 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 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; yet sin does so remain, so act and work, even in believers, that the constant daily mortification of it is incumbent on them. Before I proceed, I cannot but 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; so that if you will measure the number of believers by light and profession, the church may have cause to say, Who has borne 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. 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 has 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 has 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 1: 7, Tit. 2: 14; the exaltation of CHRIST, which is to give us repent­ance, Acts 5: 31; the doctrine Of grace, which teaches us to deny all unGODliness, Tit. 2: 11, 12; to countenance sin, is a rebellion, that in the issue will break the bones. 2. To others. It hardens them, by begetting in them a per-suasion that they are in as good a condition as the best. 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 is accompanied with want of for­bearance, and universal righteousness. They deny pro­digality, but with worldliness; they separate from the world, but live 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 con-formed to the world, boasting of forgiveness of sin, and never forgiving others; and with such considerations do poor creatures harden their unregeneracy.

            The great sovereign cause of mortification is the Spirit; that is, the Holy Ghost. 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.) He is promised of GOD 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 promised to be done by the Spirit, Ezek. 11: 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. (2.) We have all our mor­tification from the gift of CHRIST, and all the gifts of CHRIST are communicated to us by the Spirit. " without CHRIST we, can do nothing;" John 15: 5. Having received the promise of the Holy Ghost, he sends him abroad for that end, Acts. 2: 33.

            How does 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. So the apostle opposes the fruits of the flesh and of the Spirit: "They that are CHRIST's have crucified the flesh with the affections and lusts." But how? Why, ver. 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. 2. By a real physical efficiency on the root of sin, for the weaken­ing, destroying, and taking it away. Hence he is called a " Spirit of judgment and burning," Isai. 4: 4, really consuming and destroying our lusts. He takes away the stony heart by an almighty efficiency; 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 fellow-ship in his sufferings; whereof more afterwards.

            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. To this it must be answered, 1: It is no otherwise the work of the Spirit than as all graces and good works which are in us are his; he works in us to "will and to do of his good plea-sure," Phil. 2: 13. He works all " our works in us, Isai. 26: 12; " the work of faith with power," 2Thess. 1: 11. He causes us to pray, Rom. 8: 26, and yet we are exhorted to all these. 2. He does not so work our mor­tification in us as not to keep it still an act of our obedi­ence. The Holy Ghost works in us as we are proper to be wrought upon; that is, so as to preserve our own liberty and free obedience. He works upon our under-standings, 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 the work, and no occasion of neglect as to the work itself.

            Now the life, vigor, 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 objects of our desires. Were any of us asked seriously, what is it that troubles you? We must refer it to one of these heads; either we want strength, or power, vigor, and life, in our obedience, in our walking with GOD; or we want peace, comfort, and consolation therein. But all these much depend on a constant course of mortification, as a thing that has an effectual influence thereunto.

            For 1. This alone keeps sin from depriving us of the one and the other. Every unmortified sin will certainly do two things. It will weaken the soul, and deprive it of its vigor. It will darken the soul, and deprive it of its comfort.

            (1.) It weakens the soul, and deprives it of its strength. When David had for awhile harbored 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, says he, "no soundness in me," Psalm xxxviii. 3. " I am feeble and sore broken," ver. 8, yea, I cannot so much as look up, Psalm xl. 12. An unmortified lust will drink up the spirit, and all the vigor of the soul.

            (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 favor. And if the soul begins to gather up thoughts of consolation, sin quickly scatters them. Now in this regard does the vigor 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.

            2. Mortification, prunes all the graces of GOD, and makes room for them in our hearts to grow. The vigor of our spiritual life consists in the vigor 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 withered thing; whereas let another of the same kind be set in ground naturally as barren as the other; but let it be well weeded, and every thing that is hurtful removed from it, it flourishes and thrives. So it is with the graces of the Spirit that are planted in our hearts.

            3. As to our peace; as there is nothing that has any evidence of sincerity without it, so I know nothing that has such an evidence of sincerity in it; which is no small foundation of our peace. Mortification is the soul's vigorous' opposition to itself; wherein sincerity is most evident.

 

 

CHAP. 3
What it is to mortify any Sin.

 

            THESE things being premised, I come to my principal intention of handling some questions that present them-selves in this business of mortification. The first, where-unto all are reduced, may be considered as lying under the ensuing proposal.  Suppose a man be a true believer, and yet finds in himself a powerful indwelling sin, consuming his heart with trouble, perplexing his thoughts, weakening his soul, as to communion with GOD, what shall he do? What course shall he take for the mortification of this sin, that he may be enabled to keep up strength and peace in communion with GOD? In answer to this important inquiry, I shall

            I.  Show what it is to mortify any sin, that we be not mistaken in the foundation.

            II. Give general directions for such things, without which it will be impossible for any one to get any sin truly mortified.

            III. Draw out the particulars whereby this is to be done.

            1. There is no man that truly. sets himself to mortify any sin, but he aims at, intends, and 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 or stir any more, cry or call, seduce or tempt to eternity. That it may not exist is the thing aimed at, although it is not soon attained,

            2. The mortification of sin consists not in the im­provement of a quiet, sedate nature. Some men have an advantage by their natural constitution, that they are not exposed to such violence of unruly passions as many others. Let now these men improve their natural 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. Let not such try their mortification by such things as their natural temper gives no life or vigor to. Let them bring themselves to self-denial, un­belief, or some such spiritual sin, and they will have a better view of themselves.

            3. A sin is not mortified, when it is only diverted. Simon Magus, for a season left his sorceries; but his covetousness and ambition remained still. Therefore St. Peter tells him, " I perceive you art in the gall of bitter­ness." A man may be sensible of a lust, set himself against it, take care that it shall not break forth as it has done; but in the mean time suffer the same cor­rupted habit to vent itself some other way. And the same is the case of bartering of lusts, and leaving one that a man may serve another. He that changes sent suality for pharisaism, vanity in himself for contempt of others; let him not think that he has mortified the sin that he seems to have left. He has changed his master, but is a servant still.

            4. Occasional conquests of sin do not amount to a mortifying of it. There are two occasions wherein men who are contending with any sin, may seem to them-selves to have mortified it.

            (1.) When it has had some sad eruption to the dis­turbance of their peace, terror of their consciences, and evident provocation of GOD. This awakens 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 for life. The whole man, spiritual and natural, being now awaked, sin shrinks in, appears not, but lies as dead before him.

            (2.) In a time of some calamity, or pressing affliction; the heart is then taken up with thoughts of fleeing from the present troubles and dangers: this, as a convinced person concludes, is to be done only by relinquishment of sin. It is the anger of GOD in every affliction that galls a convinced person. To be quit of this, men re-solve 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 has received any one wound, but merely because the soul has 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 vigor.

What it is to mortify sin is next to be considered.

            The mortification of a lust consists, 1. In an habitual weakening of it. Every lust is a depraved disposition, continually inclining the heart to evil. That is the de­scription of him who has no lust truly mortified, Gen. 6: 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 has 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, deep-rooted, habitual inclination and bent of will and affection 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. A sinful depraved habit, as in many other things, so in this, differs from all natural or moral habits whatever; whereas they incline the soul gently and suit-ably to itself, sinful habits impel with violence and im­petuousness. Whence lusts are said to fight or war against the soul, 1 Pet. 2: 11, to rebel, to lead captive, all which are works of great violence and impetuousness. Now the first thing in mortification is the weakening this habit of sin, that it shall not, with that violence, rise up, tumul­tuate, entice, disquiet, as it was apt to do.

            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 is implied in this fighting, (1.) To know that a man has such an enemy; to take notice of it, to consider it as an enemy, and one that is to be destroyed by all means possible. 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 sign they are in a way for their mortification. (2.) To labor to be acquainted with the ways, methods, advantages, and occasions of its success is the beginning of this war-fare. So do men deal with enemies. They inquire out their designs, ponder their ends, consider how they have formerly prevailed, that they may be prevented; in this consists the greatest skill. 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 has he prevailed, and thus he will do, if not prevented. (3.) To load it daily with all things that are grievous, killing, and destructive to it, is the height of this contest; such an one never thinks his lust dead, because it is quiet, but labors still to give it new wounds, new blows every day.

            Unto these heads then do I refer the mortification aimed at; that is, of any one perplexing distemper, whereby the corruption of our nature attempts to exert itself. 1. First, The weakening of its indwelling dispo­sition, whereby it inclines, entices, impels to evils, rebels, and fights against GOD, by the implanting habitual resistance and cherishing of a principle of grace, that stands in direct opposition to it, is the foundation of it. So by the im­planting and growth of humility is pride weakened, pas­sion by patience, uncleanness by purity. 2. The vigor of the spirit, in contending with the lust, by all the means that are appointed thereunto, constantly using the succors provided against its motions, is a second thing here required. 3. Success in several degrees attends these two. Now this, if the distemper has not an uncon­querable advantage _from its natural situation, may pro­ceed to such an universal conquest, as the soul may never more sensibly feel its opposition.

 

CHAP. 4
General Rules, without which no Lust will be mortified.

 

            THE means whereby a soul may proceed to the mor­tification of any particular sin, comes next under con­sideration.

Now there are some general considerations to be pre­mised, concerning some principles of this work, without which no man, be he never so much resolved for the mortification of any sin, can attain thereunto.

            I. Unless a man be a believer, he can never mortify any one sin. Mortification is the work of believers, Rom. 8: 13, " If ye through the Spirit," &c. Ye believers, to whom there is no condemnation, ver. 1. They alone are exhorted to it. Col. 3: 5, " Mortify therefore your members that are upon the earth." Who should mortify? You who are risen with CHRIST, ver. 1. Whose " life is hid with CHRIST in GOD," ver. 3. An unregenerate man may do something like it, but the work itself, so as it may be acceptable with GOD, he can never perform. It is true, it will he 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 thereto.

            But you will say: what then would you have unrege­nerate men, that are convinced of the evil of sin, to do? Shall they cease striving against sin, live dissolutely, give their lusts their swing, and be as bad as the worst of men? 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 he is pleased to restrain the sons of men from running into that excess to which the depravedness of their nature would carry them 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 an hell of sin and confusion. 2. There is a peculiar convincing power in the word, which GOD is often pleased to put forth to the wounding of sinners. And the word is to be preached, though it has this end, yet not with this end. Let then the word be preached, and the sins of men rebuked, lust will be restrained, though that be not the effect immediately aimed at,3. 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 fore-finger, but thy hectic fever that you art to apply thyself to the consideration of. You settest thyself against a particular sin, and dost not con­sider that you art nothing but sin.

Let me add this to them who are preachers of the word. It is their duty to plead with men about their sins, to lay loads 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 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 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 vigor, if this be all the effect of it, that they are set upon the most sedulous endeavors of mortifying their sins, all that is done, is but like beating the enemy in an open field, and driving him into an impregnable castle. 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 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.

            The second principle is this: without sincerity and diligence in universal obedience, there is no mortification of any one lust to be obtained. I shall a little explain this. When a man finds any lust powerful, strong, 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 mean time, 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 with. He that has a running sore upon him, arising from an ill habit of body; 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 labor will be in vain. So will his attempts be, that shall endeavor to stop a bloody issue of sin; and is not equally careful of his universal spiritual constitution. For, 1. 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 Cora 7: 1, " Cleanse yourselves from all pollution of flesh and spirit, perfect­ing holiness in the fear of the Lord." 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 an universal humble temper of heart, with watchfulness over every evil, and the performance of every duty, that is accepted. 2. How knows you but that GOD has suf­fered the lust wherewith you past been perplexed, to get strength in thee, and power over thee, to chasten thee for thy negligences and lukewarmness in walking before him; at least to awaken thee to the consideration of thy ways, that you may make a thorough change in thy course of walking with him?

            The rage and predominancy of a particular lust is commonly the fruit of a careless, negligent course in general; and that upon a double account. (I.) As its natural effect. Lust, in general, lies in the heart of every one; and is subtle, cunning, crafty, 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 make an eruption any particular way, get a passage to the thoughts by the affections; the strength of it bears that way it has 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; that perhaps a man may be put to wrestle all his days in sorrow with that which, by a strict universal watch, might easily have been prevented. (2.) As I said, GOD often suffers it to chasten our other negligences; for, as with wicked men, he gives them up to one sin, as the judgment of another; so even with his own, he does leave them sometimes to some vexatious distempers, either to prevent or cure some other evil. Was it not a correction to Peter's vain confidence, that he was left to deny his Master? Now if this be the state of lust in its prevalency, that GOD often 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 thoroughly 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.

 

 

CHAP. 5

Particular Directions relating to the foregoing Case
proposed.

 

            PARTICULAR directions, 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.

            1. Consider what dangerous symptoms thy lust has accompanying it. Whether it has any deadly mark on it, if it has, 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? Some of them I shall name.

            (1.) Inveterateness; if it has lain long corrupting in thy heart; if you have suffered it to abide in power and pre-valency, without attempting vigorously the killing of it, and the healing of the wounds you have received by it, for some long season, thy distemper is dangerous. Have you permitted worldliness, ambition, greediness of study, to eat up other duties; the duties wherein you oughtest to hold constant communion with GOD for some long season? or uncleanness, to defile thy heart with vain and foolish imaginations? Thy lust has a dangerous symptom. In such a case, an ordinary course of humili­ation will not do the work; unless some extraordinary course be taken, such a person has no ground to expect that his latter end shall be peace.

            (2.) Secret pleas of the heart for 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 perplexing thoughts about sin, instead of applying to the destruction of it, a man searches his heart to see what evidences he can find of a good condition, notwithstanding that sin, so that it may go well with him. For a man to gather up his experi­ences of GOD is an excellent thing; but now to do it for this end, to satisfy conscience, which calls for another purpose, is a desperate device of an heart in love with sin. When GOD shall rebuke him for the distemper of his heart, if, instead of applying himself to get that sin pardoned in the blood of CHRIST, and mortified by his Spirit, he shall relieve himself by any such other evidences as he has, 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 preachings of our Savior, supported themselves with this, that they were Abraham's children, and on that account accepted of GOD, and so countenanced themselves in all abominable wickedness, to their utter ruin. 2. By applying grace and mercy to an unmortified sin, is this deceit carried on. This is a sign of an heart greatly entangled with the love of sin. That man's wounds stink and are corrupt, and he will without speedy deliverance be at the door of death.

            (3.) Frequency of sin's seduction, is another dan­gerous symptom. This is what I mean, when the sin gets the consent of the will with some delight, though it be not outwardly perpetrated. It is all one upon the matter, whether this be done by choice, 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 does not take off from the voluntariness of what we do there-upon; 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.

            (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 has 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 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. Try thyself by this also, when you art by sin driven to make a stand, so that you must either serve it, or make head against it to suppress it; what dost you say to thy soul? Is this all, hell will he 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.

            (5.) When it is probable that there is, or may be some­what of judicial hardness, or at least of chastening punishment in thy lust. This is another dangerous symptom. But how shall a man know whether there be any thing of GOD's chastening hand, in his being left to the disquietness of his distemper? Examine thy heart and ways, what was the condition of -thy soul before you fellest into the entanglements of that sin? Hadst you been negligent in duties? Hadst you 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 in to remembrance. If you findest this to have been thy state, awake, call upon GOD, you art fast asleep in a storm -of anger round about thee.

            (6.) When thy lust has already withstood particular dealings from GOD against it. This is a sad condition. GOD often, in his providential dispensations, meets with a man, and speaks particularly to the evil of the heart, as he did to Josep's brethren in their selling 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 under. Sometimes in reading 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 hearing the word preached, his great ordinance for conviction, conversion, and edification, does he meet with men. GOD often hews men by the sword of his word in that ordinance; strikes directly on their bosom lust; startles the sinner, makes him engage in the mortification of the evil of his heart. Now if his lust have taken such hold on him as to enforce him to break these bonds of the Lord, and to cast these cords from him; if it overcome these convictions, and get again into its old posture; if it can cure the wounds it so receives, that soul is in a sad condition. These and many other evidences are there of a lust that is dangerous, if not mortal. As our Savior said of the evil spirit, " This kind goes not out but. by fasting and prayer," so say 1, 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 sin you are contending with has any of these dan­gerous symptoms. The second direction is this, get a clear and abiding sense of the guilt, danger, and evil of that sin.

            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? Though this be bad, yet it is not so had as such and such an evil. Innumerable ways there are whereby sin diverts the mind from a due apprehension of its guilt. Its noisome exhalations darken the mind, that it cannot make a right judgment of things. 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 consider, though the power of sin be weakened by inherent grace in them that have it, so that sin shall not have dominion over them, yet the guilt of sin that does yet abide is aggravated and heightened by it. I shall not insist on the special aggravations of the sins of such per-sons; how they sin against more love, mercy, grace, assistance, means, and deliverances, than others. But let this consideration abide in thy mind: there is incon­ceivably more guilt in the evil of thy heart, that does remain, than if you hadst no grace at all.

            2. Consider the danger. (1.) Of being hardened by its deceitfulness; this the apostle sorely charges on the Hebrews, ch. 3: 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, says 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 lust will make at least some pro­gress towards it. You that wast tender, and didst use to melt under the word, under afflictions, wilt grow as some have spoken, sermon proof, and sickness proof; you that didst tremble at the presence of GOD, and ap­pearance before him, when you hadst more assurance of his love than now you hast, shall 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 you shall not be at all concerned; but shall 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; you wilt pass it by as a thing of nought; this it will grow to, and what will be the end of such a con­dition?

            (2.) 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 in peace? If we have not some strength to walk with him? Now both these will an unmortified lust certainly deprive men of. If ever then you have enjoyed peace with GOD, if ever his terrors have made thee afraid, if ever you have had strength to walk with him, or ever have mourned in thy prayer, think of this danger that hangs over thy head. It is perhaps but a little while and you shall see the face of GOD in peace no more. Per­haps by to-morrow you shall not be able to pray, read, hear, or perform any duties with the least life or vigor; and possibly you may never see a quiet hour whilst you live; that you may 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 till thee with anguish and disquictness, 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 you shall wish death rather than life; yea, thy soul may choose strangling. Consider this a little, though GOD should not utterly destroy thee, yet he may cast thee into this condition, wherein you shall have quick and living ap­prehensions of thy destruction. Leave not this con­sideration, until you have made thy soul to tremble within thee.

            (3.) 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 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. 3: 12, to which add Heb. 10: 38. This is the rule of GOD's proceeding. If any man depart from him, " draw back through unbelief, GOD's soul has no pleasure in him," that is, his indignation shall pursue him to destruction; so evidently, Gal. 6: 8. [2.] That he who is entangled under the power of any corruption, can have at that present no clear evidence of his interest in the covenant, by the efficacy whereof he may be de-livered 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 ways. " There is no condemnation to them that are in CHRIST JESUS," Rom. 8: 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 two-fold judgment that a man may make of himself, of his person, and of his ways. It is the judgment 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 tothrow away the evidences 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 being the 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 sinful way wherein a man is, ought by him to be concluded to be death, that he 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. (I.) It grieves the blessed Spirit, which is given to believers to dwell in them, and abide with them. So the apostle, Eph. 4: 25-29, dehorting
them from many lusts and sins, gives this as the great motive of it, ver. 3O, " Grieve not the Holy Spirit, whereby you are sealed to the day of redemption."
Grieve not that Spirit of GOD, 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 has well deserved; so is it with this tender and
loving Spirit, who has chosen our hearts for a habitation to dwell in. He is grieved by our harbouring his enemies, and those whom he is to destroy. He does not afflict willingly, nor grieve us, Lam. 3: 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 the soul be not utterly hardened by the deceitfulness of sin, this consideration will certainly affect it. Consider who and what you art, who the Spirit is that is grieved, what he has done for thee, what he comes to thy soul about, what he has already done in thee, and be ashamed. (2.) The Lord JESUS is wounded afresh by it; 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 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 endeavors, his labors, seldom receive blessing from GOD. If he be a preacher, GOD commonly blows upon his ministry, that he shall labor in the fire, and not be honored with any success and the like may be spoken of other conditions.

            This then is my second direction; keep alive upon thy heart, and be much in the meditation of these things. Cause thy heart to dwell and abide upon them. Engage thy thoughts in these considerations, let them not go off until they begin to have a powerful influence upon thy soul; until they make it tremble.

CHAP. 6
Farther Directions proposed.

 

            This is my third direction. Load thy conscience with the guilt of it. Not only consider that it has a guilt, but Ioad 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; begin with generals, and' so descend to particulars. (1.)' Charge thy conscience with that guilt which appears in it, from the holiness of the law. Bring the holy law of GOD into thy conscience, lay thy corruption to it; pray that you may be affected with it. Consider the holiness, spirituality, absoluteness of the law; and see how you can 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 recom­pence 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 does not belong to thee, you art set free from it, and the like; and so though you be not conformable to it, yet you needest not to be so much troubled at it. But,

            1. Tell thy conscience that it cannot manage any evidence to the purpose, that you 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 you art lost. Wherefore it is best to ponder to the utmost what it has to say. 2. Whatever be the issue, yet the law has commission from GOD to seize on transgressors, wherever it finds them, and to bring them before his throne, where they are to plead for themselves. This is thy present case, the law has found thee out; and before GOD it will bring thee; if you can 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 true colours; and if you deniest to deal with it on this account, it is not through faith, but through the hardness of thy heart, and the deceit-fulness of sin. -By such ways, I say, persuade thy conscience to hearken diligently to what the law speaks in the name of the Lord unto thee about thy lust and cor­ruption. O! 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 you wilt mortify thy corruptions, you 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.

            (2.) Bring thy lust to the gospel; not for relief, but for farther conviction of its guilt; look on him whom you have 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 has chosen to dwell in? And can I keep myself out of the dust? What can I say to the Lord JESUS CHRIST? 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 mean time, what shall I say to the Lord? Love, mercy, 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. 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 love toward 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 reproach in this world, and an object of wrath for ever. How you have 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 you art now in pursuit of; and yet he has spared thee from time to time, although you seemest boldly to have put it to the trial how long he could hold out. And wilt you yet sin against him? Wilt you yet weary him, and make him to serve with thy corruptions? (2.) How often have you been at the door of being hardened by the deceitfulness of sin; and by the infinite rich grace of GOD have been recovered to communion with him again? (3.) All GOD's gracious dealings with thee in providential dispensations, deliverances, afflictions, mercies, enjoyments, ought here to take place. By these, and the like means, load thy conscience, and leave it not, until it be thoroughly affected with the guilt of thy corruption, until it be sensible of its wound, and he in the dust before the Lord; unless this be done to the purpose, all other endeavors are to no purpose. Whilst the conscience has any means to alle­viate the guilt of sin, the soul will never vigorously attempt its mortification. (4.) 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 condition. Assure thyself, unless you longest for deliverance, you shall not have it. 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 fourth direction is, consider whether the distemper with which you art perplexed, be not rooted in thy nature, and cherished, fomented, and heightened from thy constitution. A proneness to some sins may doubt-less he in the natural temper and disposition of men. In this case consider,

            I. This is not in the least an extenuation of the guilt of thy sin. Some with an open profanenesss 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, 1 know not. It is from the fall, from the original depravation of our natures, that any sin abides in our natural temper. David reckons his being shapen in ini­quity and conceived in sin, as an aggravation of his fol­lowing sin, not a lessening or extenuation of it. That you art peculiarly inclined unto any sin, is but a peculiar breaking out of original lust in thy nature, which should peculiarly abase and humble thee.

            2. That all you have 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, that without extraordinary watchfulness, care, and diligence, they will assuredly prevail against thy soul. Thousands have been on this account hurried headlong to hell.

            3. For the mortification of any distemper, so rooted in nature, unto all other means, there is one expedient peculiarly suited. This is that of the apostle, 1 Cor. 9: 27,  I keep under my body, and bring it into subjection." The bringing of the body into subjection is an ordinance of GOD, tending to the mortification of sin. This gives check to the natural root of the distemper, and withers it by taking away its fatness of soil. The bringing of the very 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 of the body be not looked upon as a thing good in itself, or that any mortification dotlr 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. 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 can produce true mortification of any sin; for if they would, sin might be mortified without any help of the Spirit. They are to be looked on only as ways whereby the Spirit may, and sometime cloth, put forth strength for the accomplishing of his work, especially in the case mentioned. Want of a right understanding and due im­provement of these and the like considerations,' has raised a mortification among Papists, that may be better applied to horses and other beasts of the field, than to believers.

            This is the sum of what has been spoken. When the distemper complained of seems to be rooted in the natural temper, in applying our souls to a participation of the blood and Spirit of CHRIST, an endeavor is to be used to give check in the way of GOD to the natural root of that distemper.

            The fifth direction is, consider what occasions, what advantages thy distemper has taken to exert itself, and watch against them all. This is one part of that duty which our blessed Savior recommends to his disciples under the name of watching, Mark 13: 37, " I say unto you all, watch;" which in Luke 21: 34, is, " Take heed that your hearts be not overcharged:" watch against all eruptions of thy corruptions, 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 to their bodily infirmities. 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 daily with occasions of sin, will dare to sin. He that will venture upon temptations unto wickedness, will venture upon wickedness.

            The sixth 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 shall it 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. Dost you find thy corruption begin to entangle thy thoughts? Rise up with all thy strength against it, with no less resolution 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 vigor than if it had utterly debased thee to wickedness. without this course you wilt not pre­vail.

            Seventhly, exercise thyself to such meditations as may fill thee at all times with self-abasement, and thoughts of thine own vileness: as, 1. Be much in thoughtfulness on the excellence 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 excellency of GOD, he is filled with self-abhorrence, and is pressed to humiliation, Job xlii. 5, 6. Think greatly of the greatness of GOD.

            2. Think much of thine unacquaintedness with him. Though you knows enough to keep thee low and humble, yet how little a portion is it that you knows of him? The contemplation hereof cast that wise man into that apprehension of himself, which he expresses, Prov. 3O: 2, 3, 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 has ascended up into heaven, or descended? Who has gathered the wind in his fists? Who has bound the waters in a garment? Who has established the ends of the earth? What is his name, and what is his Son's name, if you can, tell?" Labor with this also to take down the pride of thy heart. What dost you know of GOD? How little a portion is it? How immense is he in his nature? Can you look without terror into the abyss of eternity? You can 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, 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 attainments, 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 has 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, compared to the perfection of his glory. Hence it is with peculiar reference to Moses, that it is said, " No man has seen GOD at any time." Of him in comparison with CHRIST does he speak; and of him it is here said, No man, no not Moses, the most eminent among them, has 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 has brought life and immortality to light, GOD being revealed from his own bosom, we now know him much more clearly; we see his face now, and not his back parts only.

            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, 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, the shadows of the night are 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, &c. 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 veil causing darkness, is taken away; so that with open or uncovered face we behold the glory of the Lord, tells us how; as in a glass; how in that? clearly, perfectly., Alas, no. He tells you how that is, 1 Cor. 13: 12, "We see through a glass darkly;" 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 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 see, by or through this glass, is in a riddle, in darkness and obscurity. And speaking of himself, he tells us, that he saw but in part; he saw but the back parts of heavenly things, and compares all the knowledge he had attained of GOD, to that he had of things when he was a child we know what weak, feeble, uncertain notions children have of things of any abstruse consideration: how when they grow up with any improvement, those conceptions vanish, and they are ashamed of them. 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 conceptions of GOD.

 

CHAP. 7
The eighth Direction.

 

            Eighthly, in case GOD disquiet the heart about the guilt of its distempers, take heed you speak not peace to thy­self before GOD speaks it. This is our next direction; without the observation whereof, the heart will be ex­ceedingly exposed to the decitfulness 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, tend to the'preventing this great evil of speaking peace groundlessly to ourselves, which is 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.

            To manage this direction aright, observe, 1. That as it is the great prerogative of GOD, to give grace to whom he pleases; so he reserves this privilege to himself, to speak peace to whom he pleases. 2. As GOD creates it for whom he pleases, so it is the prerogative of CHRIST to speak it home to the Conscience. Take these two previous observations, and I shall give some rules whereby men may know whether GOD speaks peace to them, or whetherr they speak peace to themselves only.

            (1.) Men certainly speak to themselves, when their so doing is not attended with the greatest -detestation imaginable of that sin, in reference whereunto they speak peace. When men are wounded by sin, and knowing 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, and yet their souls are not wrought to the greatest detestation of the sin, upon account whereof they are disquieted, this is to heal them­selves, and not to be healed of GOD. When GOD comes to speak peace, it fills the soul with shame for all the ways whereby it has been alienated from him. Let a man make what application he will for healing and peace; 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 abhorrence of that sin which caused the disquietment; this is not a 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 corrode, until it break out again.

            (2.) When men measure out peace to themselves upon the conclusions that their rational principles will carry them to; this is a false peace. I shall a little explain what I mean. A man has got a wound by sin; he has not walked uprightly as becometh the gospel. He con­siders now what is to be done; light he has, and knows what path,' he must take, and how his soul has been formerly healed. Considering that the promises of GOD are the outward means for the quieting his heart, he goes to them, searches them out, finds out some, 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 promises to his condition, and sits him down in peace. But this has not been the work of the Spirit, who alone can convince us of sin and righteousness. In this case he acts merely upon the principle of conviction; but the Spirit breathes not at all upon all these waters. He does 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; when he shall see it is in vain to go one step, where GOD does not take him by the hand.

            But how shall we know when we go ourselves, and when the Spirit also does accompany us? (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," Psal. 25: 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. But,

            (2.) This course is commonly taken without waiting which is that peculiar act of faith, which GOD calls for in such a condition. I know GOD does sometimes come in upon the soul instantly, wounding and healing it. But ordinarily in such a case GOD calls for waiting and laboring, attending as the eye of a servant upon his master. GOD will have his children he 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 men that speak peace to themselves, com­monly make haste; they will not tarry. They do not hearken what GOD speaks, but on they will go.

            (3.) Such a course, though it may quiet the mind, yet it does not sweeten the heart with rest and gracious con­tent. a Do not my words do good, says, the Lord?" Mic. 2: 7. When GOD speaks, there is not only truth in his words, that may answer the convictions of our under­standings, but also they do good, they bring that which is sweet and good, and desirable to the affections.

            (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. When we speak it ourselves, the heart is not taken off the evil. Nay, it is the readiest course to bring a' soul into a trade of backsliding.

            (5.) We speak peace to ourselves, when we do i1 slightly. This the prophet complains of in soiree teachers, Jer.

Vi. 14. And it is so with some persons, they make the healing of their wounds a slight work; a look, a glance to the promises does it. The apostle tells us, that the word did not profit some, because, Heb. 4: 2, t- evyxsxgzJv5u, 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.

            (6.) Whosoever speaks peace to himself upon one account, and at the same time has another evil lying upon his spirit, about which he has had no dealing with GOD, that man cries peace when there is none. To explain my meaning. A man has neglected a duty again and again; his conscience is perplexed, his soul wounded, he has no quiet in his bones by reason of his sin; he applies himself for healing, and finds peace. Yet in the mean time perhaps worldliness, or pride, or some other folly, wherewith the Spirit of GOD is exceedingly grieved, may he in the bosom of that man, and they neither disturb him, nor he them. Let not that man think that his pace 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; c. He is a GOD of purer eyes than to behold iniquity."

            (7.) 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; never such deep humiliation as when Nathan brought him the tidings of his pardon.

 

CHAP. 8

The general Use of the foregoing Directions.

            The considerations which I have hitherto insisted on, are rather of things preparatory to the work aimed at, than such as will effect it. 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 sovereign remedy for sin-sick souls. Live in this, and you wilt die a conqueror. Yea, you wilt, through the good providence of GOD, live to see thy lust dead at thy feet. But you wilt say, How shall faith fix on CHRIST for this purpose? I say, sundry ways.

            (l.) By faith fill thy soul with a due consideration of that provision which is laid up in JESUS CHRIST for this purpose, that all thy lusts, this very lust wherewith you art entangled, may be mortified. By faith ponder on this, that though you art no way able by thyself to get the conquest over thy distemper, though you art even weary of contending, and art utterly ready to faint, yet there is enough in CHRIST to yield thee relief. In thy greatest distress, consider that fullness of grace, those treasures of strength that are laid up in him. Consider that he is exalted and made "a Prince and Savior to give repentance unto Israel," Acts 5: 31. And if to give repentance, to give mortification, without which the other.is not, nor can be. Let then thy faith be exercised with such thoughts 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. 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, but I am deceived; so that I plainly see, without some eminent succor, I am lost, and shall be prevailed on to an utter relinquishment of GOD; but although this be my state, yet let the hands that hang down be lifted up, and the feeble knees be strengthened; behold the Lord CHRIST that has allfulness of grace in his heart, allfulness of power in his hand; he is able to slay all these his enemies. There is sufficient provision in him for my relief: he can take my drooping, dying soul, and make me more than a conqueror." If hereby you dolt not find success to a conquest, yet you wilt be stayed in the chanot, that thou'shall not fly out of the field; you wilt be kept from lying down under thy unbelief; or turning aside to false remedies. 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. 2: 3; " It is for an appointed time, but at the end it shall speak, and not lie; though it tarry, wait for it, because it will not tarry;" though it may seem long to thee, whilst you art under thy per­plexity, yet it shall surely come in the appointed time of the Lord JESUS. If then you can 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," when he expects to receive some­what from him, thy soul shall be satisfied, he will assuredly deliver thee; he will stay thy lust, and thy latter end shall be peace; only look for it at his hand, expect he `will do it. If you will not believe, surely ye shall not be established.

            There are two eminent advantages which always attend this expectation of success from JESUS CHRIST. 1. It en gages him to a full and speedy assistance; nothing does more engage the heart of a man to be helpful to another, than his expectation of help from him, if justly raised and countenanced by him who is to give relief. Our Lord JESUS has raised our hearts, by his kindness, care, and promises, to this expectation; certainly our rising up to it must needs be a great engagement upon him to assist us accordingly. This the Psalmist gives us as an approved maxim, " You, Lord, never forsakest them that put their trust in thee." When the heart is once won to rest in GOD, to repose itself on him, he will assuredly satisfy it. He will never be as water that fails, nor " has he said at any time to the seed of Jacob, seek ye my face in vain." If CHRIST be chosen for the foundation of on.' supply, he will not fail us. 2. It engages the heart to attend diligently to all means whereby CHRIST is wont to communicate himself; 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 means whereby it may be obtained. The beggar that expects an alms, lies at his door, or in his way, from whom he does expect it. The means wherein CHRIST communicates himself 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 vigor, efficacy, and power in prayer or the 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.

            Now of the importance of this direction for the morti­fication of a prevailing distemper, you may have a thou­sand proofs. 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.

            (1.) Exercise faith peculiarly on the death 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 corruption receives strength in our persons by his daily suggestions, CHRIST died to destroy it all. This was his aim, (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. And this, by virtue of his death, shall be accomplished. Hence our washing, purifying, and cleansing, is every where ascribed to his blood. That being sprinkled on us, " purges our consciences from dead works to serve the living GOD," Heb. 9: 14. This is that 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. This is that which the apostle intends; CHRIST by his death de­stroying the works of the devil, procuring the Spirit for us, has so killed sin, as to its reign in believers, that it shall not obtain its dominion.

            (2.) Then exercise faith on the death of CHRIST, first, in expectation of power; secondly, in endeavors. for con­formity. For the first, the direction given in general may suffice. As to the latter, that of the apostle may give us some light, Gal. 3: 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 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 have only to add the heads of the work of the Spirit in mortification, which is peculiarly ascribed to him: for this whole work is effected 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 faint, there will be no thorough work made. An unbe­lieving heart will suit 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 16: 8. He alone can do it. 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 actings of lust consist. It is the Spirit alone that doth this work to the purpose. And this is the first thing that the Spirit does in order to the mortification of any lust whatever; he convinces the soul of 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 abominations, and he down under the sense of it. Unless this be done, all that follows is in vain. 2. The Spirit alone reveals unto us the fullness of CHRIST for our relief, which is the consideration that stays the heart from false ways. 3. The Spirit alone establishes the heart in expec­tation of relief from CHRIST; which is the great sovereign means of mortification. 4. The Spirit alone brings the cross of CHRIST into our hearts, with its sin-killing power; for by the Spirit are we baptised into the death of CHRIST. 5. The Spirit is the author and finisher of our sanctification; gives new supplies in influences of gi ace for holiness. 6. In all the soul's addresses to GOD in this condition, it has support from the Spirit. Whence is the power, life, and vigor of prayer; whence its efficacy to prevail with GOD? Is it not from the Spirit? He is the Spirit of supplication, enabling us to " pray with groans that cannot be uttered." This is confessed to be the great medium or way of faith's prevailing with rod.