AS Moses told the people he had set life and death before them, Deut. 30.19. upon the account whereof he there calls heaven and earth to record against them, so are these two great things Death and Life set before us in the Scripture throughout, especially in some places, among which my Text is one; what is the great question that all do, or should put and labour to get answered? Is it not this? which of those two things shall we have? shall we have Death, or shall we have life? to which grand enquiry, the Apostle here from the Lord, gives a short but full answer in two conditional propositions; The first hath the force of a Divine threatning, and is a plain Character of those who shall dye: The other car­rieth in it a sure promise from God, and gives a cer­tain note of such who shall live. I begin with the first, ‘If ye live after the Flesh, ye shall dye.’

The Apostle doth not say they who live after the flesh, shall dye; But, If ye, &c. he speaks home to their Consciences; It is to be minded to whom this is spoken; that may be known by observing to whom this Epistle was written, Chap. 1.6, 7. Among whom are ye also the called of Jesus Christ, To all that be in Rome, beloved of God, called to be Saints. By the way you may take notice of three things. 1. The [Page 2]Apostle Paul wrote this Epistle, not the Apostle Peter, v. 1. though the Pope that great As a Prophet was called a man of God, and Ti­mothy, 1 Tim. 6.11. so Antichrist a man of sin, 2 Thess. 2.3. Or one made up of sin, inward part very wickedness Ps. 5.9. and his outward part al­so; eyes full of Adultery, hands full of blood, &c. man of sin, that Gyant, that Monster of iniquity, doth pretend himself to be Peters not Paul's Successor, yet we read not that Peter did ever so much as write an Epistle to any in Rome, and some learned men prove by divers arguments that he never was there, but Paul wrote this Epistle to them in Rome, and it is expressed, Acts last, [...] that there he dwelt and preached in his own hired house two years; besides it is considerable, Peter was the Apostle of the Circum­cision, Paul of the Uncircumcision, and so of the Romans Chap. 15.15, 16, Neverthe­less Brethren, I have written the more boldly to you in some sort, as putting you in mind; because of the Grace that is given to me of God, that I should be the Minister of Jesus Christ to the Gentiles, &c. Secondly, There are divers passages in this Epistle that seem to have been purposely exprest, by the guidance of the Holy Ghost, with respect to that great Apostacy he foreknew would be, and have its chief seat in Rome; which is the rather to be noted because some Jesuits make use of certain expressions in it, uttered in commendation of the Christians then at Rome, to defend their Sect and Party in their present wickedness (though the Apostle do as much or more commend others to whom he wrote) It is observeable in this Epistle, the Apostle disputes largely concerning justification by faith without works, whereas they now cry up works in justifica­tion, and he by way of warning (perhaps also of [Page 3]Prophecy) tells the Romans Chap. 11. that if they continued nor in the goodness of God (which they have not) they should be cut off from being a Church of God, as the Jews were, and Chap. 12.3. I say (faith he) through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, ac­cording as God hath dealt to every man the measure of faith. Now of all men on earth no man doth, or even can transgress that rule more than the Pope, who boasteth himself to be infallible (at least in his Chan) and to have power to forgive sins, to dispose of Kingdoms, to dispence with the Law of God in divers cases and the like. Oh how highly doth he think of himself above what he ought to think, how far are such thoughts from sobriety? would he think of himself according to the measure of his faith, must he not think himself among the meanest, if not the lowest of those who make any profession of the name of Christ? Ag. Ch. 13.1. Let every soul be subject to the higher powers, viz. Magistrates, Civil Rulers, it's not said, let all, but every soul, yet that great Antichrist, would have the highest powers on earth subject to him, and he saith they are or ought to be so, he exalts himself above all that's called God (2 Thess. 2.4.) I shall add only that one place more, Chap. last, 17.18. Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned and avoid them, for they that are such serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. Who are they that cause divisions and offences contrary to the Doctrine of the Apostle, more than they at Rome, and their fellow Idolaters, enemies of the Cross of Christ? who do more manifestly than the generality of that [Page 4]sort of men, serve their own belly? and who by good words and fair speeches (as by other means) do more grosslly deceive the hearts of the simple? Thirdly, observe the Apostle doth not in the dedi­cation or superscription of this Epistle, say, to the Church which is at Rome (as in other Epistles he saith to the Church in such or such a place) but he saith in that first Chap. 6.7. v. To all that be in Rome, beloved of God, called to be Saints: He doth not so much as make mention of a Church at Rome, much Iess doth he speak of it, as the Mother and chief Church, much less doth he once mention, or direct his Epistle to, a Pope there; No, nor doth he give the least hint of Peters being there, or to be there, which most probably he would, had Peter ever been Bishop of Rome, as Papists conceit, But (saith he) to all, &c. called Saints (as the Greek hath it) not called to be, but called Saints, or Saints by calling, though now they at Rome Canonize persons for Saints, after they have been long dead, and speak as if there were no Saints on earth (being consci­ous perhaps to themselves that they are far from being such) yet at Rome in Paul's time, there were called Saints, who were beloved of God; to these the Apostle directed and sent this Epistle, and there­fore to these he speaks in my Text.

If ye beloved of God, called Saints, live after the flesh ye shall dye, It may seem strange he should speak of dying to such as these, but the Spirit of truth who guided the Apostle in his writing, is the great teacher, and well understands himself, and to dislike that which was written by the Spirit, is no small evil; Nor is it strange that the Apostle should thus write to such, considering how he expresseth himself, with an If, If ye live after, &c. as it's no way improper or unfit to say to ungodly men in general, if ye repent, if ye believe ye shall live, [Page 5]ye shall be saved, No more hath it any unfitness in it, or strangeness of speech, to say to believers, If ye live after the flesh ye shall dye. As there are con­ditional promises to unbelievers, so conditional threatnings to believers; and hereby it appears, were that Apostle here to Preach as once, divers would not like his preaching, for there are, who love not to hear, but cry down such Doctrine.

The Doctrinal proposition which I am to Dis­course upon is this,

D. That if any whoever they are, do, or shall live after the flesh, they shall dye, whatever their priviledges or enjoyments are. Five dores I shall open, or five questions I shall briefly Answer, to make way for, and let in the Application of this truth, I shall shew briefly, 1. What's meant by flesh, and why it's so called. 2. What by living after the flesh. 3. What by dying, ye shall dye. 4. How doth it appear that they who live after the flesh shall dye. 5. Why should such Doctrine as this be preached to believers, to Saints by calling.

Q. 1. What's meant by flesh, and why it is so called?

A. By flesh here, as oft in other places, corrupt nature is understood, or the corruption of nature, as when it's said, that which is born of the flesh, is flesh, flesh is opposed to the new man, the new creature, the image of God, the Divine nature.

And corruption of nature may be called flesh for divers reasons, such as these,

1. Because it is derived to us with our flesh, our body, from Adom; We have bad, saith the Apostle, Fathers of our flesh who corrected us, Fathers of our fleshly part, of our body, and they who are fathers of that, are fathers of our corrupt nature, i. e. we have it from them, for when any are conceived, in sin are they conceived.

2. Corruption of nature is naturally as dear to men as their flesh, their very body, and as near to them; No man hates his own flesh, but cherisheth it; so no man naturally hates his corrupt nature which he brings into the world with him, but every one cherisheth and nourisheth his corruption, and makes provision for it, (till he be renewed) Yea, how many shew more love, more tenderness towards their Corruption, than to their very body? how many endure much, suffer greatly in their bodies, and venter and lose not unusually their life it self, from their love to some vile lust? which is to them as their right eye, their right hand, or right foot, and as their life it self; skin for skin, and all that a man hath will he give for his life, only a mans lust that's many times so dear to him, he'l hazard his life to satisfie it, rather than lay it aside, or part with it.

3. Corruption grows with the flesh, and as the flesh is strong or weak so frequently are the work­ings of lust, hence the Apostle saith, he kept under his body, in fickness, in bodily weakness, this and that sin doth not ordinarily move so much, or stir so strongly.

4. Corrupt nature doth never quite cease in any till they lay down, put off the tabernacle of their flesh, while the best are here in the body, much sin abides in them, the old man will in part remain in all, untill the Tabernacle of their body be quite pulled down to the ground; as we read concerning the Leprosie among the Jews, it getting into their houses, would not out, till they were took quite down and destroyed.

5. Corruption of nature inclines men to do many things pleasing to their flesh, and which give the body ease, content, and delight; so that sin seems a great friend thereto, hence excessive eating, [Page 7]drinking, sleeping; hence slothfulness, unclean­ness and the like, though these things are really hurtful to the body, not only as to hereafter, or in their desert, but in their present effect, yet are they pleasing to it, all which arise from corrupt nature.

6. Corruption prevailing, and reigning, turns the soul of man as it were into flesh, it makes a man's mind fleshly, Col. 2.18. so it makes his will, affe­ctions all fleshly, so that though the soul of man in its own nature be a Spirit (God is the father of Spirits, of mens souls that is) yet through inbred sin it minds not, regards not spiritual things, but fleshly bodily things, which are delightful to the outward senses; Sin when it hath Dominion in a man, makes him to God ward, and the things of God as if he were all flesh, all body, not spirit at all in any part of him, it makes man backward to, heavy and dull in spiritual duties, and whatever tends to the Souls good; It makes him dull in hear­ing, in understanding spiritual things, it makes him unfit for Communion with God, unfit to receive spiritual good, as if he were spiritless, or had no better spirit than that the beasts have; In many ca­ses Lust takes away the use of a mans reason, it cau­seth him to act as unreasonably, irrationally, as if he had not a reasonable Soul, it makes many a man like Nebuchadnezar when his understanding went from him, fitter for the Society of beasts, than of reasonable creatures living like themselves, when a lust prevailed in the Psalmist, he saith, I was as a beast before thee, and hence graceless men under the full power of iniquity, are compared to beasts in Scripture, and called Dogs, Swine, &c.— Sin also makes the Soul lyable to (and unless subdued) it brings the Soul unto death, the worst death, the second death; though the Soul be immortal in its [Page 8]essence and dyes not as the body, yet sin makes it mortal in a sense, it makes it subject to a death of misery.

And farther, corruption lyes much in the body, therefore the Apostle prays for the Thessalonians, that they might be sanctified in their body, as well as in their spirit,

And may it not be said that corruption is first in the body, the body being shaped e're the soul comes into it? and if the soul be (as the Scripture seems to teach us) immediately from God, then it is by the body, not by the soul, that sin is propagated; God is the Father of Spirits, but he is not the father of sin, that the soul gets from, by, or upon its union to the body, though its difficult to apprehend how it is. For these and such like reasons the corruption of nature may very fitly and significantly be called flesh.

Q. 2. What is it to live after the flesh, how is this Phrase, live after the flesh, to be understood?

A. To live after the flesh, is the same with walk­ing after the flesh, spoken of some verses before my Text; It is to live an ill life, to live sinfully, as we say such a one doth not live well, he lives an evil life, he lives loosely, &c. He that so liveth, doth live after the flesh. The flesh gives Councel (as it were) to men so and so, that they live thus and thus, I consulted not, saith the Apostle with flesh, and when a man doth order his conversation according to the Coun­sels of the flesh, then liveth he after the flesh, when a man doth those things the flesh saith are best to be done. The flesh hath many motions, Rom. 7.5. It's scarce ever still, but is moving this way or that way, and when any one, doth follow the evil mo­tions thereof, when a man acts according to them, then doth he live after the flesh. Corruption of nature is called a Law, Rom. 7.21. I find a Law, [Page 9]that when I would do good, evil is present with me; which Law he calls, ver. 23. a Law in his members, and the Law of Sin; This Law giveth many com­mands, every motion is as a command: Now, when any one obeys the commands of sin, when he runs on sins errand, doth the work that sin commandeth to be done, this is living after the flesh, Eph. 2.3. Among whom also we all bad our conversation in times past, in the lusts of the stesh, fulfilling the desires of the flesh, or (as the Margin hath it) the wills of the flesh, they who do so, who fulfill the wills of the flesh, these men, these women, live after the flesh.

Yet this must be noted, it is not any or every act or acting according to the motions, commands or wills of the flesh, that is intended in my Text, for then who so good in this world, as that he doth not live so? No man but doth at times go so far along with the flesh, and doth after its motions and wills, as the Apostle himself in the place forecited, con­fesseth he did too much, he saith, he was brought into Captivity to the Law of sin in his members; therefore he did sometimes in some things act after the flesh; but he was far from living after the flesh, as he also himself else where declareth.

Wherefore more particularly and distinctly, take the Answer to this second enquiry in five things.

1. Living after the flesh imports willingness in doing what the flesh moves to and commands, when a man feeling such or such sinful motions, doth wil­ingly yield himself thereto; when a man fulfills with his will, with his heart upon choice, the wills of the flesh; As no man lives after God (though he do such things outwardly as God commands) except he obeys willingly, with his whole heart, choosing to do what he doth in obedience to God; so a man doth not live after the flesh, though he do divers [Page 10]things the flesh moves to, except his will be in the doing thereof; Men usually, live willingly, they live and will to live, they choose life, so they that live after the flesh obey its wills willingly, they not on­ly do what the flesh would have them, but they will, they choose to do it, Hos. 5.11. Ephraim is oppressed and broken in judgment, because he willingly walked after the Commandment, i. e. The Kings Command­ment, the King was the more pleased because they willingly walked after his Commandment, which thwarted the Commandment of the Lord, but this provoked God the more, that they not only did so, but did it willingly, so to walk after the Command­ment of Sin, that's to live after the flesh; when a man's heart saith (though never so secretly) to the flesh, thy will be done; Should you hear it said of one, he lives basely, niggardly, you would under­stand thereby, that he is not constrained, but he wills and chooseth to live meanly, as a poor man, when he's not poor; if a man only follow the mo­tions of sin as one drawn, drag'd and forced on, really against his will, if he be only as led Captive, brought into captivity to the Law of sin, when he can truly say, what I do, I would not; then he lives not after the flesh, (though he do such things as are after the flesh) no more than a man lives niggardly who would fain live in a better fashion if he could.

Secondly, Living after the flesh, signifieth acting according to the Law of the flesh readily, resolved­ly, and wilfully; gracious obeying is to do what God commands without murmerings and disputings, Phil. 2.14. so wicked living after the flesh, is to do what the flesh commands without resistance or op­position thereto, without any contradiction, or con­siderable gainsaying, when a man selleth himself to do wickedly; the Apostle saith, Rom. 7.14, He was sold under fin, but he doth not say or mean that he [Page 11] sold himself to sin, No, he was sold as a captive is [...]ld, which he would not be, if by any means he [...]ould help it, therefore he withstands it, so long, so [...]ar as he may.

A man makes no opposition to his living, he doth [...]ot (if himself) strive against his life, rather he [...]rives to live, he endeavours by all means the pre­servation and lengthening out of his life, speak what [...]ou can to a man to set him against his life, will he [...]ot turn a deaf ear to you? will he not seek its con­ [...]inuance the more, rather than the less? and will [...]e not be greatly displeased with you for speaking [...]ny thing that way? will he not count you his enemy? [...]o he that lives after the flesh, strives not against it, [...]ather he strives for the flesh, he strives to maintain [...]t, to fulfill its motions; he moves his flesh to move [...]im. he stirs up that corruption that is in him, [...]as the Apostle exhorts Timothy, to stir up the gift [...]hat was in him) He provokes himself to sin, he [...]wakens, he calls forth his Iust, by looking, think­ [...]ng, conversing with sinful objects, and by drawing high to occasions of sin, &c. and nothing can pre­ [...]ail with him to stop him, to turn him, to cause [...]im to make head against his evil affections; he's [...]eaf to all counsels, arguments and perswasions used [...]o engage him against his lust; He'l no more fight against his sin, than against his life; no more en­deavour to stop the movings of sin, than to stop his breath; No, but oft he is the worse for what is [...]aid to him, he's the more mad upon his sin, the more eager, as a horse that's rushing into the Battle, Jer. 8.6. he hates one who hates his sin, and is ear­nest with him to leave it, as Ahab said of Micaiah, I hate him; he accounts such a one his enemy. If then any do resist the flesh, if they fight, if they wrestle against it, if they have contrary lustings to the lustings of the flesh, if they seek its ruine, if [Page 12]their heart rise against its wills, if the commands of the flesh are contradicted, and disputed against by them, if they like well, arguments, and perswasions, calling them off from the way corruption puts them on to, then do they not live after the flesh.

Thirdly, (which is implyed in the former) liv­ing after the flesh, notes affection to the commands thereof, a doing what corruption wills with love thereto, and delight therein. As to live, is that which most men, and all naturally affect, desire, love, and delight in.

He that liketh, and is pleased with the lustings of the flesh, he who obeys them with approbation, pleasingness, and pleasure, his life is after the flesh, Rev. 18.7. Babylon liveth deliciously, she enjoyeth many outward delicacies with delight, with pleasure; therefore it's said, how much she lived deliciously so much torment and sorrow give her; so when any sin delightfully, pleasantly, pleasurably, when they rejoyce to do evil (as we read the wicked do) when it's a sport to them to do mischief, they take pleasure in evil wayes, then live they after the flesh. If a man do some things the flesh willeth, and his doing thereof be a real trouble, a heart grief to him, if the flesh its commands be grievous, as the overflowings of the gall very bitter, as the workings of a sick Stomach; if a man's heart be afflected and hum­bled, if it mourn, and sigh when he is led away at any time by any fleshly motion, then doth he not live after the flesh, but rather dyeth after it, or is dead to it, for it is as death to him that he sins, Eccles. 7.26.

Fourthly, Living after the flesh takes in constant­ness, continualness, doing the will of the flesh con­tinually; as while life lasteth, a man liveth daily hourly, though not alwayes alike, and he be not still busied about the same things, but sometimes [Page 13]he's more lively, sometimes lest, now he eats, then he sleeps, sometimes follows his calling, or talks, or walks; Thus a man who liveth after the flesh, he is even continually fulfilling one Lust or other thereof, one way or other, either more or less open­ly, vigorously, actively, still he acts according to the dictates or movings of sin within him; accord­ing as the flesh commands and moves (which is som­times more, sometimes less strongly, absolutely, peremptorily and forcibly) so he obeys; that is ever commanding somthing as there is opportunity, occa­sion, temptation, and the man who liveth after it, is even ever doing inwardly if not outwardly some­thing in obedience to its command. When you say of a man he liveth after a high rate, he liveth prodi­gally, you do not mean that only now and then he makes an extraordinary meal, or is at some extraor­dinary expense, but that in his ordinary course he's extravagant, expensive above his estate, ability and quality; so to live after the flesh is not now and then in some extraordinary case to follow the flesh, but for a man to act according to it in ordinary.

Fifthly, Living after the flesh includes continu­ance and perseverance, as every man liveth till he dyeth, so that man who lives after the flesh and shall dye, he doth live after it, till he dye: for if any man hath followed his lust though very much as before express'd, willingly, freely and wilfully, affectionately, and continually for a long time; yet he at length truely ceasing while here, so to live, if he heartily turn, and alter his course, notwith­standing all that's past, he shall not dye, in the sense of my text, Ezek. 18.21.22.

In a word, if you spend your life as the fresh moves you to spend it, if you order your conversation, while you live, after the inclinations of that corruption that is in you, then ye shall dye. I desire that this may [Page 14]be well understood, what living after the flesh is (for on your right understanding thereof depends you profiting by this truth) two things are necessary tha [...] this Doctrine may become effectual, and do us good the one is that we beleive in our hearts that if w [...] thus live, the end thereof will be our death; th [...] other is, that we be enlightned rightly to per­ceive and judge what living after the flesh meaneth therefore I purpose to lay this open more particularly when I come to the use of examination.

Q. 3. How shall they dye, who do live after th [...] flesh? A. I suppose none of you need to be told a meer natural death is nothere intended, seeing it's appointed once to all men to dye that death, what­ever their life be. But a spiritual dying is under­stood that respects the soul, and whole man in a spi­ritual sense.

Sometimes to dye in Scripture is used for being near death, lyable to, or in danger of dying, so the Apostle saith, I dye daily, we are killed all the day long; thus it's true, ye shall dye, ye will be in great danger of dying, yea, though ye live after the flesh only in some degree, you'l deserve death, you'l be deservedly liable thereto, whenever you do but begin to step after the flesh, into the hands of death (even the worst death) will ye fall unless infinite mercy prevent. But my Text speaks of more than a bare lyableness or danger, as in the following words, if ye through the spirit mortifie the deeds of the body, ye shall live, more is meant than barely a hope of life, so, by, ye shall dye, more is intended than dan­ger of death; ye shall dye actually, certainly, una­voidably, but how?

A. First, Ye shall dye in this world, as to the loss of Gods special gracious presence, God is our life, so far as God leaves us and departs from us, so much death; but if we live after the flesh, God will [Page 15]depart, his soul will depart from us, Jer. 6.8. He'l leave us as he left Saul, who thereupon dyed, before he dyed, because God was gone, his life was gone; so God will go from us, he'l draw in the beams of his favour, he'l hide himself, he'l take his good spirit from us. And thereupon,

Secondly, You'l dye as to all Spiritual good, that you have or seem to have, you will by degrees lose your light, your convictions, gracious motions, I, and your very profession it self or the liveliness of it, and that good that may have been in your conver­sation, it will be with you at best as with the Church of Sardis, Rev. 3.1. if you retain a name to live, yet will you he dead, dead as 1. Tim. 5.9. she that liveth in pleasure, is dead while she liveth, you'l be twice dead, as it's said elsewhere some are dead, dead by nature, dead in sin, and dead as to the loss of that conviction, that light, that affection, that holiness they made a shew off.

Thirdly, Ye shall dye as to inward peace, com­fort, joy, as Nabal's heart dyed within him, it lost that comfort, mirth it had before, and through grief became as dead, so your heart will dye, you'l either have no peace, no joy, or none that's worth the having, none but such as you had better be without, such as is rather the death than the life of the soul, Rom. 7.9. Sin revived, and I dyed, and the Commandment which was ordained to life, I found to be unto death, he intends, he lost his former con­sidence, hope, peace and joy, so shall ye dye.

Fourthly, Ye shall dye, ye shall lose the bles­sing of God in all you are, all ye have, and all ye do; whatever any have, without Gods blessing, they are dead in the possession of it, whatever they do, they are dead in doing it, it is a dead enjoy­ment, a dead work that is not blessed of God; life is but a death if it be not blessed, every comfort of [Page 16]life, is as without life, it's not a living comfort, if not blessed to us; but living after the flesh, removes the blessing far from us, and brings a curse upon us, as it's said I'le curse thee in thy basket, in thy store, in all thou settest thy hand to, and I will curse thy blessings, there is it not a manifest yet a secret curse upon all that live after the flesh, upon all they have, all they do? which curse, is a sore death, all who are cursed, are dead while they live.

Fifthly, If ye live after the flesh (so as hath been declared) ye will at last not only dye a natural, but a cursed death, when you come to dye naturally, you'l dye cursedly, wretchedly; as Christ saith, ye shall dye in your sins, if you live in them, you shall dye in them, under the curse of God due to them.

And so ye shall dye the second death, when your bodies shall dye and go to the grave, your souls shall dye and go to hell, when your souls shall leave your bodies, God will wholly leave them, when they shall be separated from their earthly Tabernacle, they shall be shut out from that building which is eternal in the heavens, and from God perfectly, ye shall so dye, that ye shall be killed, and killed with death, Rev. 2.23. death will come upon you, and hell at the heels of it, Rev. 6.8. So shall ye be killed with death, and Devils. In which condition your souls will abide to the appearing of Christ, and then your bodies shall be raised to partake with them in misery, raised to the resurrection of damnation, which is opposed to the resurrection of life, Joh. 5.29. so your whole man, your souls and bodies together, will remain in a forlorn, dead; woeful state, without end, for ever and ever.

Q. 4. How doth this appear, how may it be proved, that they who live after the flesh shall dye? A. It appears many wayes, by many arguments from Scripture and sound reason, take a hint of some.

1. They who live after the flesh are not truely in Christ, Rom. 8.1. they who are in Christ walk not after the flesh, therefore they who do live after the flesh are not in Christ, they have no interest in him, no part in him, so they must needs dye for not being in Christ, they are not under Christ's righteousness, they have nothing to do with that, v. 4. the righteousness of the Law is fulfilled in us (in our nature for us) who walk not after the flesh. Christ performed righteousness only for such, It is applyed, accounted to such and no other, there­fore they who live after the flesh are unrighteous in the sight of God, they stand guilty before the ju­stice of God, dye then they must, because not partakers of that righteousness which justifieth to life; and as they are not in Christ, so Christ is not in them, Christ hath not taken hold of them, his spirit is not in them, therefore they belong not to him, they are none of his, Rom. 8.9. and if they are none of his, then life is none of theirs, the Fa­the bath given to the Son to have life in himself, he quickens whom he will, but none have life from him, unless they belong to him.

Secondly, They who live after the flesh, are in the flesh, they are in its hands, under its power, therefore shall dye, as one who is in the hand of his mortal enemy; and while any are in the flesh, they cannot please God, Rom. 8.8, and whoever cannot please God, shall not be pleased with life by God, but shall dye.

Thirdly, To live after the flesh, is to live in a direct contrariety to God, to his will, his law, his nature; He is a pure spirit, not flesh at all in any sense, much less in the worst sense, he is holy, holy, holy, in him is no darkness at all, not any appearance or shadow of sin; so that whoever live after the flesh, do turn their backs upon God, they [Page 18]depart, they go far from him, they live most dire­ctly contrary to him; how then can they but dye? forasmuch as God is the fountain of living waters, the living God; for they who live not, shall dye; none can live unless God give them life, God will not give life to any who continue his enemies, to depart from him, in a direct opposition to him; Gods soul cannot but depart from such, his wrath cannot but be kindled against them; shall they not then dye? for as, in his favour is life, so in his wrath is death.

Fourthly, They who live after the flesh are the servants of it, living after it being a doing service to it, the flesh is their Lord and M [...]ster, therefore they must have the wages of the flesh, Rom. 6.16. his servants ye are to whom ye obey, if of sin, then unto death, how so? v. last, for the wages of sin is death. God in justice as the Judg of the world is engaged to see to it, that they who live to sin, have the wages of sin;

Dest [...]uction and misery are in the wayes of the flesh, Rom. 3.16. therefore they who live in those wayes, cannot but dye, as surely as he that drinks and continues to drink the most deadly poyson, — He that walks in any way will come to the end of it at last, therefore the end of the wayes of sin bring death, they who continue therein, will surely dye in the end, — If the wind blow direct to the shore, and the Ship sail just before the wind, the helm not being turn'd, where will it be by and by, will it not be on shore, on the ground? if the Boat still continue going down the stream, it will be in the Sea e're long, into which all Rivers run; the flesh, that is as the wind, that blows direct hellward, as the stream that runs directly into the bottomless pit, he that lives after the flesh, he sails before the wind, he goes down with the stream, [Page 19]think then where will he be after a little while, if he turn, if he stop not? That which every man sows, that shall be reap, reason and experience say, that's past question beyond any doubt, if a man sow tares, he cannot reap wheat, but must have his harvest of tares, so he that sowes to the flesh, shall of the flesh reap Corruption, destruction, Gal. 6.7, 8. Be not deceived (which intimates many are so) God is not mocked (couzened, though men oft are so) whatsoever a man soweth, that shall he also reap, (you know it is so outwardly, and so it is, as sure spiritually) for he that soweth to his flesh, shall of the flesh reap Corruption, spiritual Corruption, which is the worst.

Ag. If any live after the flesh, it hath their heart, it hath seized on their heart, it hath possession and dominion there, therefore they'l dye: as when a grievous Disease gets to the heart, suppose the Plague, if once it get to the heart, you know what follows, unless it be speedily expelled or driven thence. Lust is to the soul that which the Plague is to the body, if ye live after the flesh, the Plague is now already at, in your heart, it hath the command of your will and affections.

Moreover to live after the flesh, is to live after Satan, 1 Tim. 5.15. some are already turned aside after Satan, though he be not flesh in one sense, because he hath no body, yet he is altogether Flesh in a spiritual sense, i. e. sinful, and he draws those and leads them after the Flesh, who live after it, they do follow him (though they think not so, they know it not) Eph, 2.2. they who walk according to the course of this world, they do walk according to the Prince of the power of the air, so v. 3. they ful­fill the desires or wills of the flesh, therefore they shall dye, for Satan is a dead creature, and he is reserved to a farther degree of death and misery, [Page 20]Satan also is a deadly enemy to men, he seeks with all diligence to entice, allure and draw us to his condition; will he not be killed, who follows a subtle enemy that plots his death?

Shall not he dye who yields himself up to his enemies who christ to have his blood, and are im­placably bent upon his ruine? but thus do they who live after the Flesh, they yield themselves up to Satan who (as I may say) hath sworn, and more chan sworn the death of all he can prevail against, and they give up themselves into the hand of the Lusts of the Flesh, which war against their souls, 1 Pet. 2.11. Dearly beloved abstain from steshly Lusts, which war against your souls, how then can he escape death who surrenders himself thereto?

Lastly, Those many threatnings of the God of truth against such who live in sin, that he will whet his Sword against them, wound their hairy sculp, turn them into hell, Ps. 9.17. the word into, is doubled in the Hebrew, either to note the certain­ty thereof, as if he had said the wicked shall be turned into, yea surely into hell, or to signifie the greatness, and the endlesseness of their punish­ment, they shall be turned into, and into hell over head and eats (as we say) they shall be cast deep, very deep into the bottomless pit, they shall still be falling as it were lower and lower, or their souls, and at last their bodies shall be cast into hell, their souls into, and their bodies into hell, or when their bodies into the grave, then their souls into hell; and the like. they all demonstrate and establish this truth, so sure as God is true, those threatnings are true.

So then it is abundantly manifest, most undenia­ble, as clear as the Sun, as sure, as sure can be, that if we, if any of us all, live after the flesh dye we shall, perish we shall without remedy.

Sermon 2.

Q. 5. VVHy should such Doctrine be prea­ched to believers? A. Not as if they who have true faith, shall ever any of them so live after the flesh as at last to dye the second death, this is not intended, nor implyed, either in my Text, or any other like Sentence of Scripture; for it's certain nothing is meant, or can by right con­sequence be deduced from one place of Scripture, which is contrary to any thing expressed in another; but it is expressly asserted that God who hath begun a good work in his people will perform, carry it on, to the day of Christ, Phil. 1.6. he that layes the foun­dation of true grace in any soul, will go forward with his work, till he hath laid the top stone, and that because he is faithful, 1 Cor. 1.8, 9. Who shall also confirm you to the end, that ye may be blameless in the day of our Lord Jesus Christ, for God is faith­ful by whom ye were called unto the fellowship of Je­sus Christ our Lord, so, 1 Thess. last, 24, and 2 Thess. 3.3. and as God is faithful, so it's sure he is able, otherwise he would never have begun his work in us, as may be argued from those words of Christ, Luke 14.28, 29, 30. which of you intending to build a Tower, sitteth not down first, and counteth the cost whether he have sufficient to finish it? lest haply after he hath said the foundation, and is not able to finish it, all that behold it, begin to mock him, saying, this man began to build and was not able to finish. How much wiser is God than man? none [Page 22]shall have cause to mock him, therefore he both can and will finish his building the Church, and the work of grace in every one of his effectu­ally called ones.

But why then is it said to Believers: If ye live after the Flesh, ye shall dye?

A. 1. All Believers are not such in truth, all who make a profession, have not been under the power of God to their saving Conversion; when God sows wheat, the Devil sows tares, when God makes true Converts, the Devil makes Hypocrites, Mat. 13.38, 39. Hypocrites especially are the Devils Chil­dren, the tares are the Children of the wicked one, all wicked ones, are Children of that wicked one, chiefly Hypocrites, these are as his first born, and have most of his likeness. There ever were, and will be, during the state of things, such as Judas, Symon Magus, Demas, &c. hereafter all such shall be gathered out of Gods Kingdom, No Hypocrite shall be in the New Jerusalem, but now there are foolish as well as wise Virgins, workers of iniquity who hear Christs word, and eat and drink in his presence, at his Table; with respect to this it is need­full there should be such Doctrine Preached now in the Church, ye shal dye if, &c the rather because men know not the hearts of those to whom they Preach, Mal. 3. last, Then shall ye return and discern be­tween the righteous and the wicked, now there is not a certain Infallible discerning; and false un­sound hearted ones are frequently very confident of their state, that it is good, that it is safe; As men in a dream while dreaming are very confident of this or that concerning themselves, the contrary whereto they find true when they awake; hence this truth is to be taught to awaken such if it may be; and to shew them their great and sad mistake.

Secondly, Though it shall never be (because of [Page 23]Gods faithfulness, as also because of Gods election, Christ's death, &c. (that true Believers shall so live after the flesh, that they shall perish, yet the thing is possible in it self, and as to themselves. Did not Adam in innocency fall, and come under the sentence of death? so would the best men fall into perdition, if left to themselves; as Peter had sunk quite down and drowned, if left to himself, and when he denied Christ so far, he had denied him utterly. Corruption because natural, hath great advantage against grace in us, and Satan by all means layes about him, to draw it forth, so that if we had no keeper, no guid, or better Pilot than our selves, we should live after the Flesh, and split, dash in pieces on that rock; therefore that none may have confidence in themselves, but all of us be kept constantly trusting in the living God, in Christ the power of God, and that we may not be high mind­ed, but fear, hence the Apostle having given that exhortation, Rom. 11.20 be not high minded but fear, he adds v. 21, 22. if God spared not the natu­ral broaches, take heed lest he spare not thee, behold therefore the goodness and severity of God, on them that fell, severity, but towards thee, goodness if thou continue in his goodness, otherwise thou also shalt be cut off. As a Mother leading her little Child, it goes towards the fire or water, and though she hold it fast, sure, that it shall not fall in, yet to make it careful, she saith take heed, if you fall into the fire, you'l be burn't, if into the water you'l be drowned; so that we may not be secure and care­less, and self confident, we have divers such If's in Scripture spoken to Gods Children.

Thirdly, True Believers may have, and too oft have (through compliance with the Flesh) great falls, though they live not after the Flesh, they act much according to it, therefore to cause them to [Page 24]maintain a continual sight against the Flesh, and to keep at the farthest distance from it, and to quick­en them to repentance when they have turned aside, therefore are they to be put in mind what an enemy the Flesh is, even such that if they do live after it they shall dye eternally, and so far as they act ac­cording to it, they do dye spiritually. For such reasons as these the Apostle speaks, that, Heb. 10.26. If we sin wilfully, (he faith not you, but we, if we sin wilfully) after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, &c. that is, even for us, if we so sin.

It may be objected, is this a sit and proper argu­ment, to work upon true Believers to keep them from the wayes of the flesh, or to bring them to repen­tance when they are seduced thereby? should not such rather have other things Preached to them? A. Other things should be Preached, and that chiefly, as the death of Christ, love and grace of God, &c. but this also, ye shall dye if, &c. all considerations are needful in this world to keep us awake; God thought it a proper and fit argument to lay before Adam when he had no Flesh, no cor­ruption in him, in the day thou eatest thereof thou shalt dye; why then is it not a proper and fit argu­ment to be propounded to those who have much sin remaining in them? though they being in Christ, are not under that Covenant, under which Adam was, and cannot fall as he did, yet is this argu­ment rather more suitable to them, than to Adam, even the argument of death, in this respect, because they have much Flesh in them, which both in it self deserves death, and enclines them, or moves them to walk in the wayes thereof; sweet arguments may more take with the renewed part, but this may more curb, remaining Corruption, and work upon [Page 25]the heart when in a fearless, careless frame; and if the soul be in never so good a frame, to hear that they who live after the Flesh shall dye, may stir it up to thankfulness, that through and in Christ it is secure, and the more thankful, the more obedient shall we be to God; If any say that grace most works upon them, I answer, the more any are drawn by Grace, the less do they need to be driven by this truth, yet even this truth minds us of, and sets forth to us the grace of God, in that, but for it, we had all lived after the flesh, and there is love in this very truth, that the Lord is thus pleased to warn us. It may again be said, but is this right, to avoid or turn from the wayes of the Flash, because they bring to death? A. We are bound to believe all the word of God, and it's the nature of true faith to Believe all, believing all things saith the Apostle that are written in the Law and the Prophets, Acts 24.14. therefore all Scripture truth is to be Preached, and whatever we do in faith, from true faith, is as so, well done, and acceptable to God, as Noah's buil­ding an Ark, because through faith he was moved with fear, &c. besides, death implyes separation from God, and this is very good, it is love to God, to avoid sin, that by it we may not be separated from him.

Sermon 3.

I shall now fall upon the second part of the Text, ‘ [But if ye through the shirit, do mortifie the deeds of the body, ye shall live.]’

IN these words we have a Character and evident sign of those who shall live, with a promise of life to them; or this sentence hath three things contain­ed in it.

1. A necessary, constant duty that is incumbent and lyes upon us all, that is to mortifie the deeds of the body. 2. The great means prescribed for our doing this, and that's through the spirit. 3. The great advantage that cometh by so doing, and that's life, ye shall live. I intend to speak to these three things, in three Doctrines distinctly, the first where­of, (the Doctrine now to be discussed) is this.

Doct. 1. That it is a necessary and constant duty incumbent, or lying upon us all to mortifie (that is, to kill, slay and destroy) the deeds of the body.

In the management of this truth, I am to shew, First, What's meant by the body, and why it is so called. Secondly, what's meant by the deeds of the body, and why they are so named. Thirdly, what is it to mortifie the deeds thereof, and how is that to be done. Fourthly, why is this a necessary duty. Fifthly, why is it, a constant duty.

Q. 1. What's meant by the body, and why is it so called?

A. Body here signifyeth (the same thing, with flesh in the foregoing part of the Text) corrupt nature, or the corruption of nature, natural cor­ruption, [Page 47]that sin we all brought into the world with us, in us, which is called, the body of the sins of the flesh, Col. 2.11. in whom also ye are circumcised, with the circumcision, made without hands, in put­ing off the body of the sins of the flesh, and this is that which is tearmed the body of Sin, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, where by our old man, and the body of sin, the same thing is understood, our old man (corrupt nature) is the body of sin, it's altogether made up of sin, it's no­thing else but sin; this also is that the Apostle call­eth the body of this death, Rom. 7.24 O wretched man that I am, who shall deliver me from the body of this death, or (as it may be read) from this bo­dy of death.

But why is the corruption of nature called the bo­dy? A. For the same reasons, before given, why it's called the flesh: and besides those, corrupt na­ture may be called the body, for these reasons fol­lowing.

1. The body hath many parts, and members, which being united make one body together, and each of those members differ the one from the other in their proper nature and use, Rom. 12.4. We have many members in one body, and all members have not the same office, so is the mystical body of Christ, his Church; and thus is it with the body of sin, it hath divers parts and members, and therefore may be called in that place to the Colossians even now cited, the body of the Sins of the flesh; There is pride, hatred, hypocrisie, covetousness, unbelief with many more, all which are as members of the body of sin, there is a kind of union between them, they all together make one corrupt nature; and each of them differeth in the proper nature thereof, and in its working, or acting; as the hand is one [Page 48]thing and acts in one manner, the foot another thing and acts in another manner, the eye differeth from the ear, and the ear from the eye; so is it with the several parts of corrupt nature.

And it may be observed, as some parts of the body are inward, not ordinarily seen, or easie to be seen, others are outward, without, and manifest to all, so some lusts are more secret, and not so com­monly, or easily perceived, as others are, which daily shew themselves; as also the being and sub­sistence or life of the body lyeth chiefly in those parts that are within (as the Heart, Liver, Lungs which are more necessary to the body it's subsisting, than the outward parts, as hands, legs) so the body of sin hath its being principally in those sins that are more secret, less obvious, such as hypocrifie, unbelief, formality, covetousness, vanity of mind, these are as the Heart, Liver, and Lungs of the body of sin, it would no longer subsist were there nothing of such sins within us, whereas the body of sin may and oft doth continue, and that strong, and lusty without some outward more manifest sins, such as Drunkenness, Adultery, Swearing, and such like.

Moreover a man hath all the members of his body from the womb, though he doth not use some of them so soon as others, the Child useth not its tongue, and legs so soon as its eyes and ears, though it be born with them all; so we bring all lusts into the world with us, though some shew themselves and are exerted much sooner than others, as pride, anger, lying; some Lusts in some men lye unacted long, and at last apppear, as some seed is much longer e're it come up than other, though sown at the fame time, hence it's sometimes said, I won­der that such a man should so fall, do such an evil, I thought it had not been in him;

And I may add as the Apostle saith, some members of the body are more, others less comely, and these we cover; so some members of the body of sin, have a kind of comliness in the eye of men, others appear shameful to all, these men especially hide, and cloak.

Secondly, as the body of every man is alike in the main, the body of one man hath the same parts that the body of another man hath, and there is a likeness between the several parts of the body of one and of another, yet so that there is some difference also, whereby one is known from another; The body of one is bigger, taller, stronger, fairer, than the body of another; some are of one Constitution and Complexion, some of another; thus is corrupt nature the body of sin; in the main all bring into the world with them, the very same corruptions, lusts; therefore saith Solomon, as face answereth to face in water, so doth the heart of man to man, look what lusts and corruptions there are in one man's nature, there are such in another's;

Yet with some difference, the body of sin in some is naturally (as I may say) bigger, stronger, fai­rer than it is in others, corruption vents it self, and works (in one) differently from what it doth in ano­ther, in some it acts more covertly, closely, in others more obviously, openly, in some more smooth­ly and pleasingly, in others more roughly, offen­sively, and to displeasing;

So that one man may as well think himself not to have such a body as another man hath in the main, because he is less, and more fair, as he may think himself not to have such a corrupt nature, because it doth not shew it self so grossly, evidently, or just in that way or manner, as in another.

As one man excells in one member, and another [Page 50]man excelleth in another member of his body, one hath better eyes, another better ears, another bet­ter legs, but still they have the same kind of parts;

So one man is more notable or notorious in one lust, another in another lust, one is famous (or rather infamous) for his pride, another for his dissembling, a third for his covetousness, but all have the same lusts by nature. You may say, some men never commit some sins, some are never drunk, never commit fornication, therefore corrupt nature seems to have more members in one than in another, A. A man may have hands, and legs, or ears though he never use them, because of some weakness or im­pediment, so some may not put forth this or that lust, and yet have it in them, for it may be imped­ed or hindred through their bodily constitution, edu­cation or some other cause, so that they don't exer­cise, exert or shew it as others do. And though all men are not outwardly guilty of all kinds of sin, yet there is hardly one sin, but they are sometime or other, less or more guilty of it inwardly (before Conscience, though not before men) or before God, though Conscience see it not at present, (for as the Apostle, John saith, God is greater than Conscience, and seeth all things, whereby he insinuates, that Conscience sees not all) There is a committing Adultery with the heart, as well as with the body, as you know Christ saith, he that looks lustfully, he hath committed Adultery already in his heart, there is also spiritual Adultery, spiritual Whoredom, spi­ritual Drunkenness, spiritual Idolatry, of which all are too guilty one way or other before God (happy he, who is duely sensible thereof.) Yet perhaps as some have monstrous bodies, such as are not usual, they have some parts extraordinary, some have six Toes, six fingers, instead of five, so the body of sin [Page 51]may be in some as a monster, in respect of something extraordinary that is to be found in it, or because of something unusual it moveth, and causeth (those in whom it is) to do.

Thirdly, Corruption of nature acts in and through the whole body of man, in all the members and parts thereof, Rom. 6.19. I speak after the manner of men, because of the infirmity of your flesh, for as ye have yielded your members (not this or that member, but your members) servants to uncleanness, and to iniquity, unto iniquity, &c. Corruption issueth forth through the eyes, hence we read of the lust of the eyes, and Job made a covenant with his eyes; through the ears, hence the Scripture speaks of itch­ing ears, deaf, heavy ears, stop'd with sin; through or by the feet, hence we have mention made of feet swift to evil, and of the foot of pride; through or by the tongue, therefore saith the Apostle James, the tongue is a world of evil, set on fire of hell, and the Scripture telleth us of a lying tongue, a false tongue, and a tongue that hath as the gall of Asps under it, so as to all other parts of the body, sin within sets all on work, and that not only the out­ward, but the inward parts also, it stirs a mans blood, moveth his heart, it opens and shuts, it empties and fills the heart, &c.

Fourthly, Corruption of nature chiefly acts in every one according to the temperament, or consti­tution of his body, if a man be of a sanguine com­plexion, his corruption works sutably to that, as is observ'd in David who was of a ruddy countenance, or if a man be of a cholerick, melancholy, or phleg­matick temper, accordingly natural sin doth discover it self, and it's fruits are answerable;

Fifthly, As the body and soul of man are separa­ble, so corruption and man's soul, though it be [Page 52]natural, yet it may be separated from the soul, and the soul may be quite rid of its sin, as of its body, corrupt nature may be killed as the body, and so the soul released from it, though not so easily; an ea­sie matter is it, to kill the body wherein the soul dwells, not so, to kill that sin that naturally dwells in the soul; yet both are alike easie to God, it is as facile or easie to him to destroy our body which we have as sinners, as it is for him to kill our body which we have as men, he can run it through and pierce the very heart of the body of sin in us, by the sword of his spirit much more easily, than Goliah, had he been near David, could have run him through with his Sword.

Sixthly, As the body doth nothing, acts not, moves not without the soul, and if the soul be once gone, it's dead without any motion, or ability to move; so corrupt nature acts not without our soul, it works by the understanding, by the will, by this and that affection; had not a man an Immortal soul, he would have no corruption, as beasts have none; and let the heart be once taken off from sin, then corrup­tion dyeth, and when the heart shall be perfectly separated from it, then corrupt nature will be quite dead, and we shall be perfectly freed from it.

Seventhly, As the body is still breeding filth, flegm, choler, and divers excrements, hair, nails and that which is not handsom plainly to mention, but Christ saith, it goes to the draught, so the body of sin is still breeding that which is filth in the sight of God and the eye of an enlightned Conscience, it's still sending forth divers excrements, whereto the Apostle James may have respect when he saith, lay aside all filthiness, and superfluity of naughtiness.

Eightly, As there is a natural inclination in the body to generation, to the propagation of its kind, so [Page 53]in the body of sin to beget its like; hence the Devil (who hath, though no visible body, yet a body of sin) tempted our great Grand-mother, or first Mother Eve, and (as I may so say) begat the body of sin in her, he knew her in a spiritual sense, e're Adam knew her in a natural way, and then by Eves help, he knew Adam and begat the body of sin in him; and all sinners under the power of sin, seek to make others like themselves, they compass, saith Christ, Sea and Land to make a proselyte, Mat. 23.15. Woe unto you Scribes and Pharisees, Hypocrites, for ye compass Sea and Land to make one proselyte, and when he is made, ye make him two fold more the Child of hell than your selves (where Christ speaks of an Apostate; or Christ speaks of one who having been openly profane, and grossly wicked outwardly, be­cometh a close Pharisaical Hypocrite. The Apostle Paul saith, 1 Tim. 1.13. he was before a blasphemer, and what did he do, when he was a blasphemer? Acts 26.11. he compelled others to blaspheme.

9ly. There is such an union between the soul and body while together, that the soul no where, in no­thing acts without it, the soul acts much according as it is with the body, whether it be sick or well, weak or strong; and the soul is much hindred in acting according to its own proper nature as a spirit, by the body, so while corruption is in the soul, the soul acts not without it, all the actings of the soul have a tincture and defilement more or less from it, according to the strength or weakness of corruption, so the soul acts less or more sinfully, and it is migh­tily hindered in acting according to its own nature as a spirit thereby. But not to carry this too far.

Lastly, As the body is still craving one thing or other, meat, drink, sleep, cloaths, the cool shade, or warm fire, &c. So corrupt nature is still craving, [Page 54]now to have this, and then to have that iust satis­fied, this or that motion fulfilled. And as Solomon saith, the eye is not satisfied with seeing, nor the ear with hearing, so corrupt nature is never satis­fied with sinning, but as, the more, many times, a man sees and hears of that which delights, the more he desires to see, and to hear, so the more corrupt nature in its lustings is answered, the more doth it call, the more doth it lust, it's like the Horse-Leech, that still crieth give, give, and like the fire and those other things which Solomon saith, never say it is enough.

Q. 2. What are we to understand by the deeds of the body?

A. The deeds of the body of sin must needs be sin­ful deeds, what are the deeds of your natural body as men? they are natural deeds, suitable to it, such as see­ing, speaking, laughing, weeping, going, running and the rest: So what are the deeds of the body of corrup­tion? they are deeds agreeable to it, corrupt deeds, such as coveting, lying, boasting, vain glorying, mur­muring, dissembling, with those many other of that evil kind, that cursed generation.

The deeds of the body, are the fruits and births of it, which are sometimes called the works of the flesh, as in that, Gal. 5.19. sometimes, the mem­bers of the flesh, or our members which are upon the earth, Col. 3.5. Mortifie therefore your members which are upon the earth, uncleanness, inordinate affection, evil concupiscence, and covetousness which is Idolatry, these are the deeds of the body, or the deeds of the old man, as it's exprest, Col. 3.9. lye not one to another, seeing ye have put off the old man with his deeds. In other places these deeds, are called the desires, or wills, and motions of the flesh, in those places formerly cited.

It is to be noted well, that the Apostle calls all the outgoings and movings of corruption, deeds and works, though they break not forth into outward actions;

If some were bid or exhorted to repent of their wicked deeds and evil works, they would be ready to say, what? what evil deeds, what wicked works, have I done, or do I? because, it may be, they can­not be charged with any great matter by man.

But consider, look inward, have you not had ma­ny lustings, many motions of corruption, this way, and that, many evil affections stirring? these are deeds and works before God, they have as real evil, and offensiveness in them in Gods eye, as any out­ward actions, and therefore ought not to be made light, but our hearts should mourn, be ashamed, humbled, and broken for them, as well as for out­ward sins.

Some one may here ask, why saith our Apostle, if ye mortifie the deeds of the body, why saith he not, if ye mortifie the body? it may be thought he should rather have spoke of mortifying the body of corruption it self, than the deeds of it,

I answer, 1. The Apostle may thus express himself, because the deeds of corrupt nature are those we are sensible of, we are not sensible of the body of sin it self directly, but by some or other of its deeds, but for its lustings, affections, and motions we should not know it to be in us.

Secondly, the way to mortifie the body of sin it self, is to mortifie its deeds, we cannot come at it to give it a blow, but in its affections, and motions, and so far as the deeds of the body of sin are morti­fied, so far is it mortified. As break a mans head to pieces, or stop his breathing, and you kill his body.

If any say, rather the way to mortifie the deeds of the body is to mortifie the body it self, to morti­fie the root is the best way to mortifie the fruit, then I answer, the Apostle intends that, that we morti­fie the deeds of the body, by mortifying the body, corrupt nature it self which must be done, for if any could mortifie the deeds of the old man barely, the body of sin still remaining unsubdued, that would not avail.

Thirdly, It is by the mortification of the deeds of the body, that we know whether it be mor­tified, yea or no, as by the movings of the natural body, by the eyes, hands, and nostrils we know a man's body to be alive or dead.

Fourthly, the Apostle may hereby teach us we must fight against the body of sin in a particular di­stinct way, taking our aim now at this, and then at that member of it, working and motion of it, ac­cording to its stirring in us. Or perhaps the Apo­stle might choose to say the deeds of the body, be­cause the body of sin it self will still abide in a great measure all our dayes here, but divers of the deeds of it may be even wholly mortifyed in this life, and particular motions, they may be quite mortified, the moving of this and that lust, at this and that time may be quite destroyed.

Q. 3. What is it to mortifie, kill and destroy the deeds of the body, and how is that to be done?

A. No one of us but hath a body of sin in him, as really as every one hath a body of flesh visible, wherein his soul dwelleth, so really hath every one an invisible body of sin dwelling in his soul, which body of sin hath had many deeds, lustings, evil motions, in time past; and it hath many still, and so still will it have while we are here, for it is even [...]ontinually lusting, stirring one way or other. I [Page 57]shall therefore, 1. speak somewhat concerning the mortifying the deeds of the body past. 2. Concern­ing the mortifying of the deeds of the body of sin, as to time present. 3. Concerning the mortifying thereof, with respect to time to come.

1. For the deeds of the body of sin past, those lustings, those evil affections, sinful motions, that heretofore you have had, they in a sense are to be mortifyed. How is that to be done? How shall they that are past be destroyed. Ans.

By a hearty confession before God, with Godly sorrow, and faith acted in Prayer, on the Word of God, and blood of Christ, for the pardon of them through his grace.

This is the way to mortifie any, and all the deeds of the body, that have been found with you in times past, you must get them forgiven, and then they will be mortified, they are as dead in Law, they are as if they had never been, they will not, and cannot be charged upon you. When a suit is com­menced, a charge brought against any, and it's discharged, no more to be medled with, it is then mortifyed in Law; so when your sins are pardoned to you by God, they are then buried, they are blotted out, they are cast into the depths of the sea. Therefore, the way to get what's past mortifyed, is to get it remitted, taken off the file, to seek to have the book of Divine Justice cross't, where your debts and offences stand as fair written, till forgi­ven. And the way for that is, heartily to confess (so far as you may) before God, all the former stirrings and workings of your corruption, which have been in you, and which have shewn themselves in your conversations; if we confess, God will for­give, but then our confession, must be with con­trition, brokenness of heart, and humiliation; and [Page 58]we must act faith on the sufferings of Christ, and the promises of the Covenant, we must also beg the remission of our past sins through the grace of God in Christ. Do this in truth, so will all the deeds of your corrupt nature be done away by the hand of pardoning grace, and so will they be mortifyed, as Debts are, when the Debtor is acquitted. Which though it be not directly intended in my Text, yet is it implyed, for without this, the deeds of the flesh present or to come will never be truely mortifyed; None have any corruption indeed subdued, unless they are pardoned and justified. Mortification of sin, is included in sanctification, and sanctification, is never without justification.

Nor ever did, will, or can any set upon the de­stroying the deeds of the flesh present and to come, unless they confess, and mourn for what's past, and sue out a pardon according to the Gospel. Therefore look to this, that you seek to have what's past for­given, so as hath been express'd.

2. For the mortifying the deeds of the body as to time present.

This must be, or nothing will be done with respect to time to come. There must be a beginning, and setting upon the laying dead, present sinful motions.

If ye mortifie (saith my Text) it speaks in the present tense, If ye now stir up your selves in this work;

What is this to mortifie the deeds of the body, present? A. It is to put a stop to the movings of sin, so that they may cease, as the Psalmist, Ps. 73.15. If I say, I will speak thus, (that is sinfully as before in the foregoing words) behold, I should offend against the generation of thy children; He found envy because of the prosperity of the wicked stirring in him, and discontent, because of his own affli­cted [Page 59]condition; whereupon he set himself to morti­fie those lusts in the present motions thereof, and he did so, he stopt their mouth. So when unbelief moved in him, Ps. 77. and caused him to begin to say, will the Lord be favourable no more, hath he forgotten to be gracious? he tells us he said this is my infirmity, v. 10. thus he put a bar against the working of his unbelief, so we should still mortifie every lusting, and motion of sin, as men mortifie a sore, or disease, by using all means, to put a stop to it, that it en­crease, and spread not. We should not rest till cor­ruption be silenced, and give over its sollicitations, and if it will be stirring still, we should labour to weaken the strength of it as much as possible; so far as it's weakned, it's mortified, as the weaker our body groweth, the nearer it is to death, there is a degree of death in weakness.

But how shall we thus mortifie the present deeds of the flesh? A. In a few particulars at this time.

First, Keep an observing eye upon the body of sin, mind carefully, observe diligently, what deeds it brings forth, what motions it hath at this and that time; as in sight, they eye and mark every motion of the enemy. There are who though they have many and mighty workings of corruption, they are ignorant of them, or they little regard them, except in some more than ordinary case, but forasmuch as we have a body of sin that is very fruitful, we should still take good notice what fruit it doth yield, which way it moveth.

How shall we mortifie the things we are unac­quainted with? How oft is it, that the body of sin works covetously? How oft that it moves proudly? How frequent that it lusteth enviously in this or that man? and he is not apprehensive, or sensible there­of, and then how is he like to do any thing [Page 60]towards the killing its fruits, to bar its out-goings?

Secondly, When you perceive any rising or mo­tion of corruption, it's good to consider what it is that giveth occasion thereto, or by what it is that it takes occasion, whether it be some object of sense, something you see, or hear, or feel, or something that you think of; whenever lust stirrs, there is something which administreth occasion to it, or whereby it takes occasion, what that is, must be noted, and being known it must be avoided; If it be your looking on any thing, you must turn away your eye, if it be your hearing any thing, you must stop your ear thereto, as soon as may be, except it be such a thing as you are bound in duty to hear, for sin takes occasion sometimes by that which is good, even by the Word of God it self, as the Apostle faith, Rom. 7.11. Sin took occasion in him by the Commandment, sin took occasion in those that heard Stephen Preach (though he spake in the Holy Ghost) to fill them with madness and cause them to stone him, Acts 7.54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. Sin took occasion oft in those that heard Christ to work the more enviously and maliciously against him; therefore I say, when any thing you hear stirrs your corruption, turn away your ear, un­less it be that which you ought to give ear to, and if it be any thing you are thinking of, that kindles any lust in you, by all means divert your thoughts to something else. (except also it be a thing where­of it is your duty to meditate, and then other means is to be used, or an other time more fit is to be taken for those thoughts) The same may be said of place, and company or any thing else, which awakens your sin, and calls it forth, put it away speedily, or turn from it, take away the fuel that the fire may go out; [Page 61]as Christ saith, cut off your right hand, your right foot, pluck out your right eye, if it offend you, if it cause you to offend, if it draw out your cor­ruption, divorce your selves, be sequestred from it, whatever it be, how dear, or near soever it be to you; and as Solomon saith, look away from the wine, when it's red in the cup, when thou beginnest to be so pleased with it, as to have thy appetite too much raised and set on edge by it.

3. When corruption any way acts in you, then should you call to mind something of the Word of God, which is most proper and fit, something that the Scripture speaks against it, or concerning the evil of it, or that which will follow upon it, if you give way thereto. This hath been, and will be found a very notable help in mortifying any present motion of sin, a seasonable remembrance of some suitable Scripture, hence saith the Apostle, 1 Cor. 10.1. Moreover brethren, I would not have you igno­rant, &c. v. 6. these things were our examples, to the intent we should not lust after evil things, as they also lasted, &c. and oft when he speaks against any sin, he minds them of some Scripture saying, Let your conversation be without covetousness, and be content with such things as ye have, (Heb. 13.5.6. for he hath said I will never leave thee, nor forsake thee, so that we may boldly say, the Lord is my helper and I will not fear what man shall do unto me. and Rom. 12.19. Dearly beloved, avenge not your selves, rather give place unto wrath, for it is writ­ten vengeance is mine, and I will repay, saith the Lord, by which and other like places we are taught this, when we feel this or that lust moving in us, to call to mind, and give our selves seriously to pon­der on some Scripture that hath an aptness for the quelling of it.

Fourthly, At all times when any evil affection breaks out, or lust bubles up, thoughts concerning God are a great help to the subduing thereof, if they are with seriousness. It may be when Joseph's Mistress tempted him, he might at first find some stirring in himself not good, but he mortified it, by remembring God, for first he thought of God, e're he said, how shall I do this, and sin against God. God saith of those who are carried away by their lusts they have forgotten him, because the living, and prevailing of their sin ariseth from their for­getting him, Jer. 13.25. This is thy lot, the portion of thy measures from me, saith the Lord, because thou hast forgotten me, and trusted in falshood; how came they to trust in falshood, because they remembered not God and his faithfulness, Jer. 18.15. Because my people have forgotten me, they have burnt incense to vanity, and they have caused them to stum­ble in their wayes from the ancient paths, to walk in paths, in a way not cast up, to make their Land desolate, a perpetual hissing.

Thoughts concerning Gods Majesty, loftiness, Almightiness, jealousie, omnipresence, or his filling Heaven and Earth, all places with his presence, his all seeing eye, his holiness and other his properties and attributes are an excellent means to curb a lust, and give it a deadly wound, to quench the fiery motions of sin as with water. Find me a place said one when tempted where God sees not, or is not, then will I yeild. Jam. 5.9. Grudge not one against another brethren, lest ye be condemned, but how shall we stop our hearts when they begin to grudge a­gainst a brother, it follows, behold the Judge stand­eth at the door, as if he had said, remember, the holy just Lord is near, he seeth, he heareth, he stands at the door of your heart, and looks in, for its [Page 63]alwayes wide open to him, and he will judge righ­teous judgement, e're you are aware he'l be upon you, even now already he is at the door.

Fifthly, You should go to God, if it may be, especially if corruption stir very much, then it's exceeding good speedily to get alone, and fall down before the Lord, and spread thy heart before him, as Hezekiah did Rabshekahs railing letter, and la­ment and say, behold Lord, see in mercy and pity to me, see what a heart I have, how it needs thy grace, see how my corrupt nature works; and so cry out for help as Jehosaphat when the Assyrians surrounded him, thinking it had been Ahab's Cha­riot, 2 Chron. 18.31. Jehosaphat cryed out and the Lord helped him, and God moved them to depart from him; when we cannot get alone, and in all ordinary cases, it's good to lift up the heart to God, with an inward sigh and groan, heart sighs and groans have very much in them to mortifie a stirring, lively lust, when the soul sighs inwardly, O wretched man that I am, that sin thus remains, thus works in me, Lord deliver me. Some say every sigh fetcheth a drop of blood from the heart, I may say every hearty sigh fetcheth a drop of blood from the heart of sin, if it be for sin, but we must not only sigh because of the present working of corruption, and ask the death of that, but also sigh because of the spring whence the evil stream flows, and beg the drying up of that, the pulling up the root, and killing it, as well and more, than the destruction of the fruit.

Sixthly, Ever have this setled in thine heart, as a sure truth, when any sin stirs in thee, and lust flames, or burns, it is better to think thy self more guilty of it at that time than thou art, rather than less, to think thy self more guilty will hardly hurt thee, but to think thy self less guilty will harden [Page 64]thee, and make thee less active against thy sin. Yea, I should advise thee, that thou would'st look upon thy self as more guilty than thou seemest to thy self to be, at that time when thou art under the work­ings of this or that lust, for it's seldom or never, but a man under the strong motions of corruption, seems to himself less guilty than he is, because sin when working (especially) blinds a man's mind, puts out his eyes, or casts a mist before them, hence, if pride act outwardly in a man, others see it more than he himself, so a man's covetousness (ordina­rily) appears more to others (if it vent it self) than to himself, so a man's anger, wrath, &c. As oft when men are drunk, or far gone in drink, they perceive it not, or nothing so much as others, who are sober, and look on them; a man in drink thinks himself sometimes, then best and most himself, when his wits are just upon being drowned. So is it with a man when he is as drunk with any lust; therefore still think in thy self when any lust is up in thee, that thou art more guilty than thou appearest to thy self, or fear it at least, that thy corruption works more strongly than thou art sensible of; this will further its mortification, by stirring thee up the more against it.

Seventhly, When sin kindles, or is stirred up in you, it's good to remember what thoughts you have had thereof formerly, when alone, and most serious, and nearest to God, humbling your selves before him, for usually our thoughts of sin differ much, when we are under its present working, actually now captivated by it, from what they are of it, at such times, when we are serious, when near God, when humbling our selves in his sight, therefore we should endeavour to keep the thoughts, then we have of our sin, fresh in our minds, and to recall them when sin renews its assaults.

It's good also to remember, the former ill fruit, and sad effect of such a sin as now works, when heretofore it hath got the upper hand of us: as expe­rience of God's goodness, mercy, faithfulness and power works hope, so experience, if well thought of and considered, of the mischievousness, folly, and hurtfulness of sin in its former issuings forth, worketh shame, fear, hatred, whereby the consi­deration thereof, tends much to the mortification of it, in its present acting.

Father, it is very useful to think, how such a sin which at this or that time you feel rising, stirring in you, hath look'd in your eye, when you have seen it breaking forth in another, how have you then dislik'd it? what thoughts have you had of it? how have you spoken against it? yea, perhaps I may say, what indignation did you shew against it, at such and such a time? remember these things; for though sin be the same, of the same nature in all, we naturally are prone to conceit otherwise, and to imagine such a sin in our selves, is not so bad as it appears to us when we see it in another.

Moreover, your former purposes, promises, re­solutions against your sin should not be forgotten, but be duely weighed. But, not to add more.

Lastly, Have this perswasion fixed firmly, and deeply rooted in your hearts, the sooner you step back in an evil way, the better, and that it is a mat­ter of great danger to go forward therein; when corruption is up, and we are in the hands of a lust, thoughts many times come in from Satan and Sin, as if we had as good go forward, as there is a Pro­verb, over shoes, over boots, being gone so far as good venter further, it's all one, at least we may take some steps more in that dirty path, but this thought is very naught, exceeding evil, and streng­thens [Page 66]sin. Shall a man think because I have stum­bled, i'le throw my self down, because I have slip'd poyson, I'le drink a full draught, or I'le sip yet again, because I am fallen into the water, I had as good go in over head and ears, because I have run somewhat in debt, I'le run more, and more? Prov. 17.14. the beginning of strife, is as when a man letteth out water, therefore leave off contention before it be medled with; thus it is as to any sin, it's as the letting out of water, which the sooner it's stop'd the better, for if it begin to break thorow the bank, you know nor when it will be turn'd back, and the longer it hath its course through this or that place, the harder it is to turn it, and the wider the breach will be. Therefore ever think it's best to leave off sin quickly, the sooner, the better, That also which Solomon saith of the lips of a fool is true of every lust, if not timely stop'd, Eccl. 10.12, 13. the Lips of a fool will swallow up himself, the begin­ning of the words of his mouth is foolishness, and the end of his talk is mischievous madness. And that of the Apostle James may be remembred, Jam. 1.15. therefore have this alwayes in thy heart as a rule of wisdom, step back speedily in a bad way. Solomon (you may remember) brings in the sluggard saying, a little more steep, a little more slumber, a little more folding of the hands to sleep; to whom he giveth this answer, so shall thy poverty come as an armed man, &c. So, when thou sayest of any sin, a little more, a lit­tle more, a few steps more, one step, and another step more, thus will thy misery, thy shame and sor­row come as an armed man unavoidably. We also read, he that loveth his Son chasteneth him betimes, so, be that loveth his soul, and hateth his sin, will make head against it, and seek it's 'ruine betimes. It's easier to kill a thing that's young, as a young [Page 67]Serpent, a young Lyon, than one that's grown and great.

3. For the deeds of the flesh, the affections, or motions of the body of sin with respect to time to come.

To mortifie these is to prevent them wholly so far as we can, and to endeavour that those which will be, may be as few, and as weak as possible, for which purpose, I shall at this time give you only six or seven short rules.

First, Fear thy self, fear least this, and that lust or corruption break forth in thee, Prov. 28.14. Blessed is the man, that feareth alway, but he that hardneth his heart, shall fall into evil. That is, blessed is he that feareth himself alway, that fears least he be overtaken with evil, carried away by sin, why is that man blessed? A. because he doth not harden his heart, and so shall not fall into mischief, as the following words teach; but he that harden­eth his heart shall fall into mischief; he that feareth alwayes is not self confident, but watchful, and wary, circumspect, and careful, and so he will be kept from those transgressions others fall into, there­fore he is truely wise, Prov. 14.16. A wise man feareth, and departeth from evil; the Scripture knows and owns no other as a wise man, but such a one, who fears himself lest he sin, and feareth God, so as to watch against sin.

Wherefore fear thou, do so, as to former ini­quities which have prevailed in thee; consider how often thou hast offended so and so, consider how subject thou art in thy self to transgress, consider how watchful Satan is to cause thee to transgress, so fear lest, as it hath been, it be again. Yea, fear thy self as to those evils which hitherto thou hast seldom or not at all been overtaken with; Though [Page 68]thou beest as good a Disciple as Peter thou should'st fear lest some time or other thou deny thy Lord and Master; though thou be as Patient as Job, thou should'st fear lest under some notable tryal that may come, thou shew great impatience: though thou art as meek as Moses, thou should'st fear, left thou be overtaken with unadvisedness, and sinful anger; though thou art or wert as Righteous as Lot, as holy as David, thou should'st fear, lest thou be capti­vated by such corruptions as they were; though thou wert as strong in faith as Abraham, thou would'st have reason to fear the prevailing of unbelief; and no doubt one great end, why the miscarriages of those and other good men are recorded, is to keep all, even the best, fearful of themselves, watchful and careful, while they live in this evil world.

Secondly, Store your minds with the principal Scriptures against the several deeds of the flesh, Jer. 23.29. is not my word, like the fire, (saith the Lord) and like the hammer that breaketh the rock in pieces? Yes, God's Word, is like the fire, and like the hammer, that breaketh the rock in pieces; so thou shalt find it to be to thy corruptions if thou make a right use thereof; chiefly should you trea­sure up in your hearts Scriptures relating to those sins, whereto you are more especially inclined, either by constitution, calling, education, custom, or some temptation.

Whatever thou readest, or hearest against any such deed of the flesh, lay it up, take it home to thy self, and apply it to thine own sin, principally la­bour to retain, and oft think of that which at any time thou hast found, or findest most to work upon thee, for one word, worketh most upon one tem­per, another word, upon another temper most, and that which hath at any time done you good, [Page 69]or affected you, is more likely to prevail with you, and keep you from such a sin for time to come.

Thirdly, Seek to the Lord to help thee, not only as to the present, but with respect to hereafter, and seek earnestly, seek as for thy life, as thou would'st beg to be kept from Thieves, and Robbers, and Murderers, lying in wait for thee. Be sure also to trust in God for his preservation, his keeping thee from all evil deeds, as thou would'st trust in the Lord to be kept from the arrows of the Pestilence, in a very hot time of the sickness, or from a great storm, in the mid'st of the rocks; but let your trust in God be upon the account of his Word, such and such promises as he hath made for the keeping his people, and the subduing their iniquities. As Jeho­saphat exhorted the people, 2 Chron. 20.20. Jeho­saphat stood, and said, Hear me, O Judah, and ye Inhabitants of Jerusalem, believe in the Lord your God, so shall ye be established, believe his Prophets (that is believe in him because of his Word spoken by his Prophets) so shall ye prosper; thus do ye, O Christians, so shall ye prosper in this blessed work of mortifying your sins.

Fourthly, When thou seest any one fall into sin, bless not thy self, as if thou wert in thy self better than he, nor despise him, nor revile him, these things are themselves from the flesh, fruits of cor­ruption, and they will harden thee, and they will provoke the Lord to leave thee to the like or worse. Above all, take heed that thy heart be never se­cretly glad of another's falling, as sometimes the heart of some is, either because they desire their shame, whom they see to sin, or because they think themselves commended by the fall of others. But let us ever remember when we see others sin, to bless God, God who keeps us from doing the same [Page 70]things, and let's pity those who sin, as we pity such who are carried captive by some cruel enemy, or such who are besides themselves, and therefore hurt, and wound themselves; Let's also pray much for those that sin, and let's by the sin of others take occasion to humble our selves for the corruption of our nature; as that good man, who saw no man so bad, but he would say such a one am I, as bad by nature. And as that father who seeing one fall, would say, he to day, and I to morrow.

Fifthly, Consider well before hand what temp­tations you are like to meet with for the stirring up any sin in you, and do what you may to prevent them. As whatever may cause any sickness in your bodies, so far as you can, and know it, you by all means avoid it, lo, and much more (if more can be) you should avoid whatever may excite or draw forth any lust in you. When a man takes no care of himself, but heats, and cools, eats any thing, drinks unseasonably, as when he's very hot, throws off his cloaths without any regard to the season, or the like; will you wonder if he be sick? so when a man takes no care of his soul, when he goes into and continues in any Company, runs himself without heed into any Company, upon occasions of sin, needlessly doing things which stir up corruption; No wonder if he abound in deeds of the body.

Sixthly, When thou goest about any work, into any Company, use thy self to think what sin thou art most like to be tempted to, where Satan is most like to get in, or on what he most probably will take hold, and fore-arm thy self, by some sutable thoughts, and serious arguments, particularly praying against that sin thou art like to be drawn to, or to have stir­red up in thee.

And be sure to be alwayes well employed, about some lawful profitable thing, either advantagious [Page 71]to thy self or others, diligence in good, is a good help to mortifie sin,

Lastly, Look upon the greatest friends of thy sin as the worst enemies of thy soul, which it's sure they are, for Satan is the greatest friend of thy corrup­tion, and the worst enemy of thy soul; ever also look on the greatest enemies of thy sin, as the best friends of thy soul, as thou hast reason, for God and Christ are the greatest enemies of all to thy sin, and they are the best friends of all to thy soul, there­fore the more any one is a friend to thy sin, the worse enemy he is to thy soul, and the more any one is an enemy to thy sin, the better friend he is to thy soul; do thou so account, be so perswaded, this will help to the mortifying thy sin, for it will keep thine ear open to reproof, and make way, for the sinking of wholsom words into thine heart, whereas if thou thinkest, he that hates thy sin, hates thee (which is too ordinary) and he that flatters and humors thee in thy evil affections and so is a friend to them, loves thee, this will keep thy sin alive, and nourish it greatly, for it will cause thee to give ear to those things that will feed thy corruption. Much more might have been said, and more may be spoken afterward, let thus much suffice at present.

Sermon 4.

Q. 4. WHy is it a necessary duty to morti­fie the deeds of the body?

A. It is most manifest that this is a necessary duty, that there is an Absolute necessity lying upon us all, and upon me, and thee, every one of you; not [Page 72]only because it is commanded, but it is necessary in it self, and for our own good; It is necessary that we may escape death, for if we do not mortifie the deeds of the flesh, we shall live after the flesh, and so dye at last. They say a Crocodile and a man seldom meet, but one of them dyeth for it, if the man kill not the Crocodile, the Crocodile will kill the man, This is true of every deed of the body of sin, either a man must kill it, or he will be killed by it, kill, or be killed, is most true as to all sin. The words I am upon, teach, this is necessary to life, and that must be, if it be necessary to the escap­ing death.

But to evince this by some particulars.

First, Is it not necessary that a deadly disease be mortified? you know it is, it will mortifie if it be not mortified, but sin is the disease of the soul, and it's deadly, as the Apostle James saith, when it's finished it brings forth death, and as the Apostle Paul saith, it brings forth fruit unto death. No di­sease whatever more deadly to the body, than every unmortified deed of the flesh is to the soul; a bodily disease hurts not the soul, but an unmortified lust hurts soul and body with the greatest hurt, is it not necessary then to be mortified? or is it not necessa­ry that a mettal enemy that's near a man be slain if possible, there being no other way to avoid death by his hands, but to lay him dead at ones feet? much more is it necessary to destroy our sins, there being no other way to escape death by them, or no way effectual without this, and no enemy hurtful as our lusts unsubdued are. It is indeed only sin un­mortified that can do us any hurt, real, or abiding hurt, the world could not mischief us, Satan could not prejudice us, were all our lusts laid dead, as they should be; therefore well said one of the Mar­tyrs, [Page 73]in a letter to his Wife, be alwayes an enemy to the world, and to the Devil, but especially, to your own flesh, your own corruption. But we lye open to the malice of all enemies, if any sin be suf­fered to live in us; a lust unmortified is as an open door to let Satan into our souls, it gives him hold of us, it is as dry tinder whereby we may presently be set on fire, or as a Barrel of Gun-powder (as I may say) within us, whereby he may come and blow us up. If we mortifie our sins, then do we mortifie the world, and Satan in their power over us, but if we do not, then will the world be our Master, and Sa­tan will be Lord over us.

Secondly, Is it not necessary that we love God, and Christ, and his Commandments, and our own souls, and one another; but we love none of these, unless we mortifie the deeds of the body, we love not God, because he hates those Deeds, he is dishonored by them, offended, and provoked, and his Spirit is grieved and quenched thereby, Jam. 4.4. the friendship of the world is enmity to God, whosoever therefore will be a friend of the world, is the enemy of God, so as to every deed of the flesh, the friendship thereof is enmity to God, whosoever therefore is a friend thereof, is an enemy of God.

Nor do we love Christ, because the deeds of the body put him to death; and are quite contrary to the deeds which he did, If ye love me, saith Christ, keep my Commandments, and if we keep his Com­mandments, we must needs break the Command­ments of sin, and so mortifie the deeds of the body.

Nor do we love the Commandments of God and Christ, because all sinful deeds are directly oppo­site thereto, and this is one of the Lords Command­ments; that we mortifie our sins, yea every Com­mandment implyes this, in that we can keep no [Page 74]Command truely, heartily, unless our lusts are mortified,

Nor do we love our own souls, because all the deeds of the body, war against it, and are destru­ctive to it, to let sin live quietly in us, is too plainly to hate our souls, for it is to give entertainment to the enemy, the worst enemy of them. Prov. 29.24. he that is partner with a Thief, hateth his own soul, he heareth cursing, and bewrayeth it not, so doth he hate his own soul, who hath this and that lust stir­ring in him, and destroyeth it not.

Nor do we love, or can we love one another in truth, for true love only groweth in a pure heart, hence it's said, 1 Pet. 1.22. Seeing ye have puri­fied your souls in obeying the truth through the spirit, unto unfeigned love of the brethren, see that ye love one another, with a pure heart fervently, but no heart purity, except the corruptions of the heart be slain, Jam. 4.1. from whence come wars, and fightings among you, (he meaneth quarrels, strifes, and con­tentions which are caused by want of love ( come they not (saith he) even of your lusts, that war in your members? Yes, thence it's sure they come, there would be no wars nor fightings of any kind, but for the lusts that are in men, and whence is it that mens lusts do cause any such things but because they are not mortified?

Thirdly, Let me ask, is it not necessary that we hate our corruptions? either we must hate them or we shall love them, but we do not hate them in good earnest, with a right hatred, except we seek the mortification of them, no hatred of sin is true and right which is not deadly, which doth not carry us forth in endeavours to trample it dead under our feet, to crucifie it, and let out it's heart blood. As when Cain hated his brother, he kill'd him, all [Page 75]heart hatred inclines a man to wish, and if it may be to seek the death of its object. Hence we read 1 Joh. 3.15 Whoso hateth his brother is a Murderer, and ye know that no Murderer hath eternal life abid­ing in him.

Fourthly, Is it not necessary that we escape con­demnation in the day of judgment? but this we cannot unless we mortifie the deeds of the body, for the Scripture assures us in that day the Lord will ren­der to every one according to his deeds, Rom. 2.5, 6. Now is the day of salvation, now is the accepted time, 2 Cor. 6.2. but yet after a little while there will be a day of wrath, and revelation of the righteous judgment of God, and then, O then, even then, will the Lord God himself, render to every one of us according to our deeds; but what are our deeds? A. The deeds of the body of sin are our deeds if we mortifie them not, for then we allow them, as they say the receiver is as bad as the thief, so, if we en­tertain and give way to the lustings, and out-goings of corrupt nature, we make our selves even as bad as it, we are as guilty as the old man the body of sin is, they are as partners with their corruption, who seek not its destruction, therefore according to all the deeds of our corruption will the Lord render to us in that day if we mortifie them not, but, O! Alas! what a recompense? what wo? what sore punishment? when God, even the most High and Almighty one himself; and that in the day of wrath; shall render to a poor creature, a miserable man, according to all the lusts, and lustings of sin, all the members, and motions, and works of the body of sin in him.

Fifthly, Is it not necessary that we perform ac­ceptable service to God? This will not be, cannot be, that we serve or worship God, so that what we [Page 76]do, should be accepted of him, unless we mortifie the affections and motions of sin within us, for our iniquities if not subdued will defile all we do, so that it will be loathsom and abominable to God, our lusts if suffered to live in us, will either quite draw us off from serving God, or they will mortifie all our services, they will make them as dead servi­ces, altogether odious and hateful to the Lord, Isa. 1.11, 12, &c. To what purpose is the multi­tude of your sacrifices unto me, saith the Lord, &c. bring no more vain oblations, Incense is an abomina­tion to me, the new Moons and Sabbaths, the calling of Assemblies I cannot away with, it is iniquity, the solemn meeting. Your new Moons, and your appoint­ted Feasts my soul hateth; they are a trouble unto me, I am weary to hear them. Why? because their lusts were unmortified, therefore it's said, v. 16. Wash ye, make you clean, put away the evil of your doings, from before mine eyes, cease to do evil. And no wonder, for if our lusts are let alone, and entertained as friends, not dealt with as enemies, then are not our hearts upright with God, we are no better than Hy­pocrites in all that we do. Corruption living and prevailing keeps our hearts from God, it fetters, imprisoneth, and shackles our souls that they cannot follow after God. Every lust, any one sin not mortified, it doth bind a man hand and foot, as to any right performance to God; so it will be most just for Christ to say to all whose sins are not mor­tified (as he foretells us he will say) Take them, bind them hand and foot, and cast them into outer darkness; because they suffered themselves, as if Christ should say, to be taken and bound hand and foot by their corruptions, And would not endea­vour by destroying them, to set themselves at liber­ty, that they might walk in the light, therefore, [Page 77]take them you Executioners of my wrath, take them, and bind them, hand and foot, and cast them into outer darkness.

Sixthly, Let me add but this, is it not necessary that we should have Communion with God, fellow­ship with the Father, and with his Son Jesus Christ? but how shall this be? sure our sins must first be mortified, because the Father is most holy, and the Son is most holy; should God grant us Communion with himself, while any of our corruptions are har­boured, and not wounded, not brought under, but have dominion in us, he must have fellowship with them, even with our sins, which is impossible, 2 Cor. 6.14, 15. What fellowship hath righteousness, with un­righteousness? and what Communion hath light with darkness? and what Concord hath Christ with Belial?

We are exhorted to have no fellowship with the unfruitful works of darkness, but we have fellow­ship with the deeds of the body of sin, if we comply with them, and mortifie them not, and we thereby, have Communion with Satan; It is as sure some have Communion with Satan in this world, as it is that some have fellowship with God, and who are they who have Communion with Satan, but such whose hearts are in league with their sins, therefore such can have no fellowship with God, nor can it be that God should draw nigh to them in a way of Communion. So then, I need say no more, it abundantly appears it is necessary, of exceeding great necessity that we do mortifie the deeds of the body.

Q. 5. Why is this to be done constantly?

A. This is a duty and work about which we must be conversant, wherein we must be exercised conti­nually, all the dayes of our life, therefore the Apo­stle saith if ye mortifie, not if ye have morti­fied, noting to us, that this is a business we are daily, all our life long, to be employed in. And the rea­sons hereof are manifest.

First, Because (as hath before been said) the body of sin continueth in all, while their natural visible body liveth in this world, the Apostle Paul himself complains, and cryeth out because of this body of death, of sin which is as death, and this body of sin is still bringing forth sowr grapes, vile fruit, there are new lustings of corruption every day, hence we read, the flesh lusteth against the spi­rit, that is constantly, daily, and Jam. 4.5. the spirit that is in us lusteth to envy, so it lusteth to worldliness, to discontent, impatience, pride, wrath, &c. Therefore we must constantly keep warring against our sin, its motions are still renew­ed, therefore we must still renew our blows, our opposition, our endeavour for their mortification, a if fire break forth, and it be beaten in, or quench't, yet so that it is still burning, still flaming and issu­ing forth again, then there is greet need, why there should be still endeavours to extinguish it. But the bare continuance, and constant working of corrup­tion is not all.

Secondly, Satan is still endeavouring to quicken the deeds of the body, he is still seeking to stir up this and the other lust in us, to ingender, hatch, or beget new sinful motions in us, in our corrupt na­ture. The body of sin, is (as I may call it) Sa­tan's daughter, yet harlot, he is still doing all he can to cause new births, to make corruption fruit­ful, therefore we should still be mortifying our sins, or we give him encouragement, we yield to him, if one be endeavouring still to burn down your house, your city, had you not need still to stand ready with water, and whenever any flame appears, to bestir your selves.

Thirdly, What ever arguments or reasons there are, why we should begin, and at any time mortifie [Page 79]the deeds of corruption, the same arguments, the same reasons there are, why we should continue, and hold on in so doing; our lusts are still the same in their own nature at one time, as at another, God abhors them alwayes alike, they are still as contrary to him, as full of enmity to our souls, the lustings of sin at all times deserve death, and have a tendency to bring us unto death; so in all other respects, we have the same motives to quicken us in the carrying on this holy war.

Fourthly, they who have begun to seek the death of their sins, have more reason to go forward even than they had to begin, hast thou begun to destroy the viperous brood of lusts in thy soul, reason enough thou hadst to begin, and wo had been to thee, if thou hadst never begun to destroy these Vermin, Serpents, and much worse, but yet thou having be­gun, hast more reason to go on, and continue destroy­ing them while thou liv'st. For,

First, The more thou hast done, the less thou hast to do, if thou holdest on, or the more thou hast done, the more easie will it be for thee to go for­ward, in so doing, every work is hardest at first, and so is this; the longer the Souldier hath been in the war and the more execution he hath done, the better may he hold on in his warfare, and ordinarily the more is he encouraged, the more resolute and couragious is he, as also the more able, old Soul­diers are look'd upon as the best.

Secondly, The longer thou hast been occupied or busied in this work, the less while hast thou to sweat in it, Rom. 13.11. Knowing the times, that now it is high time to awake out of sleep, for now is our salvation nearer than when we believed. So the utter destruction of our sin, is nearer than when we began to make war upon it, so long as thou hast [Page 80]been mortifying thy lusts, so much shorter thy life, and therefore the life of thy lusts also, thy end, and therefore their end, is so much the nearer, and thou art so much the nearer heaven where thou shalt have no more such work to do, where thou shalt neither have any sinful lusting, nor any sin remain­ing in thee.

Thirdly, To give over, having begun, is a hai­nous crime, a greater evil than to have never begun; he that never listeth himself, or never marcheth forth, offends less than he that doth, and runs from his Colours, or returns before the fight be ended, (unless his Captain send him back, which the Cap­tain of our salvation never doth any) but in this spiritual warfare it's yet much worse, for he that de­sisteth, who holds his hand, he (as it were) enters into a new league, and makes a new composition with his sin, and that after light and conviction, for none begin, but such who are inlightned, and convinced, which aggravates greatly their Com­plyance with their sin, He mortifieth his convictions, who keeps not on in mortifying his corruptions. Yea, if thou yieldest thy self after resistance made against thy sin, to be carried down the stream, thou dost then resist the spirit, for that it was that put thee on at first to strike at and attempt the death of thy lusts.

Fourthly, Thou wilt lose all thy former labour, and endeavour, and worse than lose it,

Lose it it's sure thou wilt, for thou wilt be over­come by thy sins, he that doth his utmost, may be and is sometimes captivated, as the Apostle saith he was by sin, but they who lay down their Arms, or stand still, will be quite conquered; as suppose an Enemy scale the Walls of a City, if those within only knock down and kill for a while those who seek [Page 81]to enter, and don't continue to slay, while there are more and more still powred in upon them, not­withstanding all that have been slain, the City will soon be taken, mastered, and brought under the Enemies power; So it is here, and if any are quite overcome by their corruptions, they will perish by them, notwithstanding any former conquest gained against, or over them. Though thou hast mortified a 100 and a 100 lustings of the flesh, though thou hast kept under thy sins never so long, if after all, thou sittest still, they'l become thy Master, and they'l strangle thy soul, they'l stab thee to thy heart, and carry thee to perdition.

So will all thy former pains and warring be lost, be as if it had not been. Yea, I say, it will be worse than lost, for thy corruption will grow the more violent, as a stream that's stop'd a while; thy lusts will become the more furious, as an Enemy that hath been of't beaten, and at length gets the upper hand, he is the worse he's the more cruel. And God will punish the more sorely, all who don't con­tinue but let fall, the war against their lusts. If any think this not true, but shall bless themselves in what's past, and grow secure, slothful, careless and take their ease, giving their corruption leave even to work as it will, and putting themselves under the feet of their flesh; let such read (and reading trem­ble) those words of the Apostle Peter in his 2 Epi­stle, 2. Chap. 19 and 20 v. while they promise others liberty, they themselves are the servants of corruption, for of whom a man is overcome, of the same is he brought in bondage, for if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning, the more a dead­ly [Page 82]disease is medled with, if after it be let alone and prevail it will kill the sooner. But I pass to the Application.

Sermon 5.

THe second thing in the latter part of my Text now offereth it self to our serious considera­tion, this necessary duty is to be performed through [Page 98]the Spirit, whence the Doctrine is this.

D. 2. That the great work of mortifying, killing or destroying the deeds of the body of sin, is to be managed through the Spirit: when we are called upon to mortifie our sinful affections, our evil mo­tions, and the corrupt lustings within us, the mean­ing is, that this is to be done through the Spirit. No truth more useful than this, if well understood and received, this is the principal thing that I would commend to you. All know, or generally it is con­fest that sins must be mortified, but that this is to be done by, in, with, or through the Spirit, few in comparison understand. I know nothing that needs to be taught among, and prest upon Christians, and more frequently to be inculcated than this.

There are three Queries concerning the truth now proposed, which call for some Answer for the explication of it. 1. What's meant by the Spirit? 2. Why is this work to be done through the Spirit? 3. How is it thus to be done?

Q. 1. What's meant by the Spirit?

A. Spirit signifieth diverse things in Scripture, it hath several acceptations, 4 of which I shall here take notice.

1. By spirit, is meant, our spirit, our heart and soul, so the Apostle saith he did serve God with his spirit, and Christ saith, God is to be worshipped in spirit, so we must mortifie the deeds of the body of sin, in spirit, with our whole heart, and soul, otherwise we shall not prosper in what we do, all will be to no purpose, if we have not a thorow will and sincere endeavour, Christ saith, many shall seek to enter in at the strait gate, and not be able, so many seek to mortifie their sins, and are not able, because they are not thorowly willing, and resolved. And then our main endeavour must be to mortifie [Page 99]sin within (of which I spake before) when sins are only kept from outward outbreakings, they are no more mortified, than Lions, and Bears, or such wild creatures, when shut up and kept from rang­ing abroad.

Secondly, Sometimes by spirit in Scripture is un­derstood, new nature, the new man, as it may be taken and seems to be in that, 5. Gal. 17. where the Apostle saith, the spirit lusteth against the flesh, and the flesh against the spirit, thus we must morti­fie our sins in, by, or through the spirit, by the new creature, through a principle of true grace acted, and stirred up in us. This is most certain, no man can mortifie the deeds of sin, without he have a contrary principle of grace, for till the new man be formed in one, there's no good, nothing but flesh, but sin, and the flesh neither will, nor can mortifie it self, as Satan casteth not out Satan, neither doth lust cast out or destroy lust; though it's true, sometimes one lust doth keep under ano­ther, and hinder anothers working this or that way, as a mans pride may put a stop to his covetousness, though he have a covetous heart, yet through pre­dominant pride, he scorns to be base and niggard­ly; so covetousness may hold in pride as to it's shewing it self in such or such a way, because the man is coverous therefore he will not wear such cloths, or do some other things, which pride other­wise would cause him to do, that he might have respect among men. But sin cannot truely subdue sin, no more than water can dry up water, though one stream being stronger, may stop, and turn the course of another, that hath less strength, so pride may command covetousness, or covetousness pride, yet do they both live before God, as the greater light may drown the less, yet doth not extinguish it. [Page 100]He that hath not a principle of true grace is under the power of fin, therefore is not at liberty to mor­tifie, or to will the mortification of his lusts in truth. If there be war, if there be killing, and slaying, there must be two parties, the one against the other, but in a graceless man there's only one party, one nature, one kind of principles, all sin­ful; therefore he cannot kill, or in truth set upon the slaying of his sin, though he may possibly up­on some outward account, or to quiet conscience seek to curb some evil motions. As it is against our nature as men to hurt our bodies, so is it against our nature as sinful men to do any thing in good earnest, and truth of heart, towards the death of our sin. Therefore a man must have a new nature, which whosoever hath, then he cannot but be striking at, and wounding the deeds of corrupt nature, because these two are perfectly contrary. Yet they who have true grace need to be awakned and excited thereto more and more to lay out themselves therein, through that grace they have received; could it be that the actings of sin should be destroyed without contrary workings of grace, it would little avail, a man would not thereby be in the way of life, but no lusting of corruption can be truely killed without a lusting and stirring of grace in opposition thereto, as darkness is only dispelled, removed by the shin­ing forth of some light. Therefore look O soul well to this, that thou hast a new nature, that thou beest a new Creature in Christ Jesus.

Thirdly, Spirit is sometimes taken for the Gospel as opposed to the Covenant of works, 2 Cor. 3.8. where the Apostle speaks of the ministration of the Spirit in opposition to the ministration of Death, mentioned in the foregoing verse; and verse 6. he saith, we are Ministers of the New Testament, not [Page 101]of the Letter, but of the Spirit, for the Letter killeth but the Spirit giveth life, and thus some take Spi­rit, 1 John 5.8. There are three that bear witness on earth, the Spirit, the Water, and the Blood, i. e. the Word, the Gospel, Baptism, and the Lords Sup­per; If we take Spirit in my Text, in this sense; It's true the deeds of the body are to be mortified through the Gospel, by Gospel truths and conside­rations, for it is the Gospel only that is effectual to destroy our sins, the Law is not sufficient to kill a­ny Lust in us. It may be by legal truths men may be frighted, and chained (as it were) with the heavy chain of slavish fear, so that they dare not sin as they used to do; but the Law alone never was or can be sufficient to lay any sin dead: The Law alone ra­ther quickneth and stirreth up sin, than destroyeth it; sin is thereby revived, not mortified, Rom. 7.8. Without the Law sin was dead, i. e. it lay as if it had been so in comparison of those stirrings of it, which he found when the Law came to his consci­ence, verse 9. When the Commandement came sin re­vived, and I dyed, and the commandement which was ordained to life, I found to be unto Death, to his own death, the death of his former hope and comfort, not the death of his sin; and thus he saith it was with others before converted, verse 5. When we were in the flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death; the motions of sin which were by the Law, i. e. which were begotten or drawn forth by the Law through our corruption. There­fore they are Gospel Truths especially, and no Truths without these, that are an efficacious means for the mortifying of sin; These are the weapons of our warfare (as the Apostle calls them) 2 Cor. 10.4. which are not carnal, but mighty through God to the [Page 102]pulling down of strong holds, they are spiritual, and so effectual, through God, to the subduing our carnal affections. As the work of mortification is begun, so it is carried on, but it is begun in rege­neration, and that's by the Gospel, as we read we are begotten again by that, 1 Cor. 4.15. In Christ Jesus, I have begotten you through the Gospel. Therefore the Gospel and the truths thereof should principally be made use of; The curse of the Law should be considered, but if a man would get his sin indeed destroyed, let him seek a spiritual understand­ing of, and let him be much in meditating on the grace of the Gospel, the doctrine of Christ.

Fourthly, By the Spirit is understood the Holy Ghost the third Person in the Trinity, thus it's taken both before my Text, ver. 9, and 11. as al­so after my Text, ver. 14, 15, and 16, &c. and in this sense we are to take it in the words I am upon, if ye through the Spirit, through the Holy Ghost, i. e. through the Spirit of God do mortifie the deeds of the body. Yet this includes the three other ac­ceptations of the word Spirit, for, whoever do mor­tifie any sin through the Holy Ghost, they are en­gaged in the work with their whole souls, their whole heart is in it; and they do destroy the deeds of the flesh by acting and exercising grace, and this they do through hearing, considering, and acting Faith on Gospel Truths, as will be shewn after­ward.

Q. 2. Why is this work of mortifying our sins to be done by the Spirit of God?

A. 1. Because it cannot possibly be done with­out the Spirit of God: Whatever is done against sin without the Spirit, gives it no deaths wound; it only covers, or somewhat curbeth sin, but doth not at all destroy it: Christ saith, John 6.63. It's [Page 103]the Spirit that giveth life, or that quickneth, so it's the Spirit that mortifieth, the Spirit quickneth the Soul, and the Spirit mortifieth sin in the Soul: A dead carkass shall as soon maintain a fight a­gainst, and kill a powerful enemy, as any man slay his sin, any one lust without the Spirit of God: As it is natural to our visible body to save it self, and every member thereof, so is it natural to the body of sin, and every member of that to save it self; and as it is natural to a Father to save his Child, so to Satan to do his utmost to defend and preserve fin in us; Therefore it cannot be that we should of our selves, or by the help of any creature alone, mortifie any lust: could we without the Spi­rit of Christ destroy our sin, then might we be in a great part our own Saviours; He that knows not the necessity of the Spirits special assistance in this work, is certainly a great stranger to the mor­tification of sin, that is most true in this case; Zech. 4.6. Not by might nor by power, but by my Spirit, saith the Lord of Hosts; It is too great a work, too mighty, and too honourable, for any one of him­self to get the victory over sin, which is our strong­est, and our worst enemy: Outward enemies can­not be destroyed without the help of God, e­specially when many and potent, much less can spiritual enemies which are the worst and strongest, Psal. 33.16, 17. There is no King saved by the mul­titude of an host, a mighty man is not delivered by much strength, an horse is a vain thing for safety; neither shall he deliver any by his great strength; So all Means, Duties, Ordinances, Power and A­bility of the Creature, is vain, weak, and to no pur­pose to deliver and save a man from his sin, unless the Spirit of the Lord put its hand to the work, and by its might effect it.

Secondly, As this cannot be done without the Spirit, so may it be done by the Spirit, what though our lusts are never so many, It's all one (as we read) with the Lord to save with many or with few, so is it all one with him to destroy ma­ny or few, what was that great Host of Senacherib, which came against Jerusalem, one Angel of the Lord destroyed it in one night: we read of the de­ceitfulness of sin, Heb. 3.13. Exhort one another daily, while it is called to day, lest any be hardened through the deceitfulness of sin; every sin is exceed­ing deceitful, (besides how deceitful is the heart? how deceitful is Satan? how deceitful is the world?) which is one great reason why we cannot mortifie our evil affections of our selves, we want not only strength, but understanding also; our Lusts seem dead, while in truth they live; they make us think we wound them, when the blow falls quite beside, we seem many times to do all we can against our sins when its nothing so, that sin seems least in us which is greatest and most hurtful.

Now the spirit of God is a spirit of wisdom, therefore through it we may destroy our sin not­withstanding its deceitfulness; though we oft are, the spirit of God cannot be, deceived. What though our iniquities are never so mighty, the spirit of God is Almighty, Ps. 74.15. thou driedst up mighty rivers, yet dryed, and dryed up though rivers, though mighty rivers, or (as the word is) rivers of strength; what great things did the spirit of God do in the creation, when it moved on the face of the waters, such like things it can do, and doth when it moveth powerfully in our hearts, Psal. 93.3. The floods have lifted up O Lord, the floods have Dfted up their voice, the floods lift up their waves, what then, who can still them, can any man? No, [Page 105]they (as the Psalmist speaks) make the Marriners at their wits end, they know not how to save them­selves, much less to quell and calm the floods when they do lift up their voice, and their waves to the highest, I but the Lord, the Spirit of our God is able to command them silence, as it there follows verse 4. The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the Sea, so is no man ( Darius found himself too weak to deal with the waves, when they broke his bridge of boats though he had a hundred thousand men at his command) and is but laught at for his attempting by shackles, and stripes to tame the tempestuous waters, but Christ by commanding the sea to silence, shew'd and made manifest, the power of God; Thus when our lusts lift up their voice, when our flesh lifteth up its waves (as it were) in our souls, the Lord is more mighty, we are too weak to grap­ple with them, but the spirit of the Lord is mightier than the strongest motions, and most mighty lust­ings of sin within us. It is sometimes thought by some when they feel this or that lust stirring strong­ly, and when they have laboured long against it, without conquest over it, can this lust be subdued? can it ever be mortified? and sure it is we are all too full of unbelief as to God's power, (However some imagine they believe it enough) hence they said, can God prepare a Table in the wilderness? yea, Moses himself (notwithstanding all he had heard, seen, and experienced of the power of God) yet once spake doubtingly concerning it; Numb. 11.21, 22. for which God rebuked him, v. 23. saying, is the Lords hand waxed short? and hence though the Prophet makes a full confession of Gods power, Jer. 32.17. Ah Lord God, behold thou hast made the heaven and the earth by thy great power, and [Page 106]stretched out arm, and there is nothing too hard for thee, yet observe in the following verses he seems to speak too unbelievingly concerning God's power, so and so saith he it is with us, yet v. 25. thou hast said unto me, O Lord God, buy the field for money, and take witnesses, for the City is given into the hands of the Caldeans, therefore v. 26.27. Then came the word of the Lord unto Jeremiah, saying, Behold I am the Lord, the God of all flesh, is there any thing too hard for me? As if the Lord had said, thou say'st indeed there is nothing too hard for me, but thou hast not so much faith of my power as thou oughtest to have, thou hast too much doubting, too much unbelief concerning my power it self. But above all things, a soul under a deep sense of the power of natural corruption, is prone to doubt of Gods power as to the destruction thereof, & were there reason to doubt of the power of God in any thing, there would be cause to question it in this, if even any thing were too hard for the Lord, this would, to slay those lusts which grow in our corrupt nature; the diffi­culty of destroying sin in us the Apostle intimates, when he saith, who shall deliver me from this body of death. Wherefore this is needful to be declared, and to be urged, whatever our fins are, the spirit of the Lord can mortifie them, it can cause the body of sin and all the lusts thereof to wither, and dye away, as Christ did that fig tree which he cursed, so that they should no more bring forth any fruit.

And the spirit of the Lord can so strengthen and assist us, that though we be weak, we shall be strong enough in its strength, to lay dead every deed of sin, 1 Cor. 1.27. God hath chosen the weak things of the world to confound the mighty; out of the mouth of Babes and Sucklings he can perfect [Page 107]praise; There have been many who have had such like lusts as ours are, who have been able, through the spirit to tread them under their feet; we read of seven Devils cast out of Mary Magdalen, not that she was possess'd in her body, but she was a notorious sinner, she had mighty lusts whereby the Devils had great power in, and over-her soul; If I saith Christ by the spirit cast out Devils, there are no Devils, and so no lusts but may be cast out by the spirit, so strong was Paul's envy, and malice before his Conversion, that Acts 26.11. he was exceeding mad against the Christians, yet by the spirit he of mad was made sober, those his lusts were destroyed, and instead of being mad against Christ he became as besides himself for Christ, 2 Cor. 5.13. whether we be besides our selves it is to God, some accounted them because of their self denyal, and fervency in Preaching the Word, whereby they spent them­selves, as besides themselves, what lusts had they? 1 Cor. 6.9, 10, 11. they were some of them, for ni­cators, Idolaters, Adulterers, Abusers of themselves with mankind, Thieves, Covetous, Drunkards, Extortioners, the worst of sinners, yet were they sanctified by the spirit of our God, and if they were sanctified, then their lusts were mortified through the spirit.

Therefore believe that your sins by the spirit may also be destroyed, it is a good step towards the doing this, to believe that through the spirit, it may be done; and the believing this is necessary, Mat. 9.28, 29. Believe ye that I am able to do this? they said, yea Lord, then touched he their eyes, saying, according to your faith be it unto you, ( i. e. according to their faith of Christ's ability) so were their eyes opened.

Thirdly, All whom the Lord hath chosen to sal­vation, [Page 108]he hath elected them to this way, through mortification of their sin by the spirit, 1 Pet. 1.2. elect according to the foreknowledge of God the Fa­ther, through sanctification of the spirit unto obe­dience, through sanctification, and therefore through mortification, how? by the spirit, so 2 Thes. 2.13. We are bound to give thanks alway to God for you, Brethren, beloved of God, because God hath from the beginning chosen you to salvation through sancti­fication of the spirit; but no more sanctification of our souls, than there is mortification of our lusts.

Fourthly, Jesus Christ dyed for this, 1 Joh. 3.5. he was manifested to take away our sins, and in him is no sin; to take them away, that is not only in the guilt of them, but in the power and life of them, and it is of the latter he there speaks, as the context shews v. 6. whosoever abideth in him sinneth not; that is, he hath his sins taken away by him, and so he sinneth not as he did, nor as others do, not with his whole man, not with delight, &c. and as Christ came and dyed for this, that our sins might be mortified, so that this might be done by the spi­rit, in that it cannot be done without it, and hence Christ speaks of sending the spirit after his Cruci­sixion, Resurrection, and Ascension, to deal with men about their fins, and why? but in order to the subduing them, and that because for this he dyed, and also rose, and ascended and interceeds, that those whom he saves may have the spirit, to help them in this work.

Fifthly, God hath promised his spirit to his peo­ple for this, Ezek. 36.27. I will put my spirit with­in you, for what? v. 29. I will save you from all your uncleannesses, that is, God will put his spirit within his people to save them from their sins, and when are we saved from our sins? when they are [Page 109]killed, we are saved from them, this also is promi­sed, v. 25. I'le sprinkle clean water upon you, I'le give you, that is, my spirit, and ye shall be clean from all your filthiness, viz. spiritual filthiness, or sinfulness. This also is included in that promise, Isa 44.3, 4. I'le pour my spirit upon thy seed, and they shall spring up as among the grass, as willows by the water courses, that is, they shall thrive and flourish spiritually, they shall grow in knowledge and grace, go forward in good, but there is no thriving spiritually, encreasing or growing in grace, without the mortification of sin, only so far as sin dyeth, doth grace grow, therefore God there, by consequence or in effect, promiseth his spirit, to slay sin in his people.

Sixthly, God hath actually given his spirit to his people, all who are effectually called, all who are in Christ: for this end, hast thou the spirit of God in thee? it was given thee, as by God, so for some end, what end? partly this, that thereby thou mightest mortifie the deeds of the body of sin. For that, for which God promiseth his spirit to his peo­ple, for that he giveth it to them, yea, and it doth work powerfully in the Saints of God this way, Ezek. 39. last, neither will I bide my face any more from them, for I have poured out my spirit upon the bouse of Israel, saith the Lord God; Gods hiding his face, is for fins unmortified, therefore when he saith, I will not hide my face from them, for I have poured out my spirit upon them, this is signified, I have given them my spirit to subdue their sins, and it shall subdue them, and so I will not hide my face any more (as heretofore) from them; and from these things it follows that it is the work and busi­ness of the spirit, it's part of its office, to help the people of God, in slaying their lusts, the spirit [Page 110]hath undertaken to be our helper therein, that work for which God hath promised and given his spirit to us, that work it hath undertaken, and is engaged to help us in the doing of;

Lastly, We honour the spirit when we give our selves through it to mortifie out corruptions, as it is an honour to the spirit, that it is promised and given to help us in this work, so do we honour it, when accordingly we make use of it.

But if we seek the destruction of our sins, and not through the spirit, then do we highly dishonour it, we put it out of office; As if any shall think to satisfie for their sins, they greatly dishonour Christ, so if any think to mortifie their sins of themselves, this is a high dishonour to the Holy Spirit.

Q. 3. How are the deeds of the body of sin to be mortified through the Spirit.

A. This is to be done through the help, by the assistance of the Spirit, As that good that is in men is frequently mortified through the evil Spirit, through him the Image of God was mortified in our first Parents, so (though with a difference) that evil that is in Gods chosen is mortified through the good Spirit. There are two things I shall speak to, in answering this enquiry. 1. I shall endeavour to shew, what it is that the Spirit doth in helping us to mortifie our sins. 2. What we are to do that we may have the help of the Spirit in this work.

1. What is it that the Spirit doth in enabling us to mortifie the deeds of the body?

A. 1. The Spirit of God doth shew a soul its sin, we are naturally exceeding unwilling to behold our iniquities, and we are very blind at home, more apt are we (as our Lord teacheth us) to see a more in our Brothers, than to perceive, or be sensible of a [Page 111] beam in our own eye, many of our evils lye quite out of our sight, though great and heinous, as Saul's persecuting Christ, till he was convinc'd thereof from Heaven (as himself saith) he verily thought he ought to do what he did, so naturally men sin fouly and think they ought to do as they do, or they see no evil therein; hence those speeches, what hurt is there in this, and what hurt is there in that? and as for those sins, we do see we have naturally a weak and slight sight of them, we do'nt think them to be so evil as indeed they are, Mal. 1.6. Where is my fear saith the Lord of hosts unto you O Priests, that despise my Name; and ye say wherein have we de­spised thy Name? ch. 2.17. Ye have wearied the Lord with your words; yet ye say wherein have we wearied him? Chap. 3.13. Your words have been stout against me, saith the Lord; Yet ye say, what have we spoken so much against thee? Some sins they denyed quite, and others they denyed in part, though they had spoken, yet not so much against the Lord, as an Antient saith, men use to deny and excuse their sin, saying, I have not done it, or if I have done it, I have not done ill, or if ill, not very ill, or if very ill, not with an ill intention, &c. therefore (a sight of sin being necessary to the death of sin) the Spirit comes and openeth the eyes of our understandings, sets our transgressions before us, points (as it were) to this and that sin, and holds our thoughts upon it, 1 Cor. 2.10. The Spirit searcheth all things even the deep things of God, so it searcheth the deep things of our hearts, discovering our secret evils to us, as hereafter, all the hidden things of darkness shall be brought to light, and in that day, the councels of the hearts shall be made manifest, 1 Cor. 4.5. So now, when the Spirit gives its assistance to any in destroying [Page 112]their sins, it doth bring to light unto them those lustings that were secret to them before, it doth make manifest to them the evil councels of their heart, it declares and makes evident to them their secret purposes, desires, and the other hidden workings of sin in them, the Spirit evidenceth both that they are guilty of such sins, and it reveals the sinfulness of them, causing the soul to view them, till it be soundly convinced, John 16.8. when the Spirit comes, it reproves, or convinceth the world of sin.

Secondly, The Spirit doth bow our wills, and make us sincerely willing to have our sins subdued, no man by nature hath a true will to this, the de­struction of his sin, hence such ado in men to save their sins, when they are told of them, or the word meets with them, never did any one seek so or more industriously to save the nearest relation, the dea­rest friend as a natural man his sin, by using all cun­ing to hide it, by denying it, or cloaking and ex­cusing it, as a man at Cudgels seeks to save his head, so doth a natural man to save his sin; But when the spirit comes, then it makes the soul will­ing to have its lusts slain, Psal. 1 [...]0.2, 3. Rule thou in the mid'st of thine enemies, thy people shall be will­ing in the day of thy power, willing to what? willing to this that Christ should rule in the midst of his enemies in their souls, so as to beat them down, and destroy them as he pleaseth. Naturally men defend their lusts as the Benjamits those filthy per­sons who ravished the Levit's Concubine, but when the spirit comes, and deals with the soul, (as that woman with the men of Abel, 2 Sam. 20.22. who by her wisdom perswaded them to cut off the head of Sheba the Son of Bichri, who rebelled against Da­vid, and to cast it out to Joab, so) then is the soul [Page 113]willing, yea, it desires and by all means seeks to have the head of every lust cut off, it being an ene­my to Christ the Son of David.

Thirdly, The spirit doth help our infirmities in prayer, by sighs and groans which cannot be uttered (as the Apostle saith some verses after my Text) it causeth us to sigh because sin is in us, and so works in us, and to groan to the Lord to be delivered from the bondage of this, and that corruption; till the spirit comes, a man rather sighs, when his sin is disco­vered and reproved, he groans when he is stopt in the fulfilling of his lusts, but if the spirit once begin to work thorowly, then the man sighs to be rid of his sin, and groaneth because he is so led captive by it, it was by the spirit that the Apostle said, O wretched man that I am, who shall deliver me from this body of death, None can say so, as he did, but by the spirit, and when any are enabled so to say, sighingly and groaningly as he, then doth the Lord hear, and help, as he did the Israelites against the Egyptians, Exod. 2.23, 24. the children of Israel sighed by reason of the bondage, and they cryed, and their cry came up unto God, by reason of the bondage. and God heard their groaning, and God remembred his Covenant, and God looked upon the Children of Israel, and God had respect unto them, so God hears much more, groanings because of spiritual bondage, and the cry of souls wrestling against their lusts, comes up to him, and God looks with an eye of pity on such, and hath respect to them, and so comes their deliverance, by the death of the Egyptians, their corruptions, through the hand of Christ (tipyfied by Moses) and their sins not only in the guilt, but also in the power of them are destroyed in the red sea, by the virtue of the bloud of Christ.

Fourthly, The spirit causeth and enables the soul to hearken and listen to the Word of God, when it reads, or hears, or thinks thereof, and it makes a suitable application of truths to the soul, according as it knows is best and most proper for it, so that a man looks upon, and takes this or that word as be­longing to him, as spoken to him, with respect to his sin; we are very subject to pass over the truths of God slightly, and to put them off, as not apper­taining or spoken to us, but the spirit opens the heart (as we read it did Lydia's) it causeth the soul to hear, and to hear diligently for it self, and to ap­ply such and such words to it's own case, and its own corruptions; such a threatning belongs to me, and will surely be executed upon me, if such a sin still live in me and have dominion over me, such a pro­mise is to me, and will be fulfilled to me if I re­pent; these and these sins crucified Christ, he bare them, they lay as a heavy weight upon him, they joyned with other, to squeeze, to press out the very heart bloud of Christ, and the like, thus saith the soul by the spirit, when the spirit helps it in morti­fying its sins; the soul doth Preach to it self, argue and plead with it self in order to the slaying, leaving and casting away its sins.

And because we are very apt to forget things espe­cially then, when the remembrance of them is most needful, when sin is stirring in us, therefore the spirit strengthens our memory, or helps it, by bring­ing things formerly read and heard to our remem­brance, seasonably, when we most need them, when Iust prevails in us, Joh. 14.26. the Holy Ghost whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Fifthly, For as much as believing is very necessary [Page 115]to the subduing our sins, this is our victory (saith the Apostle John) even our faith, therefore the spirit helps us in overcoming our sins, by working in us a spirit of faith, by stirring up faith in us, and causing us to act faith on the sufferings of Christ, by whose stripes (as we read) we are healed; as our bodies are healed by the destroying our diseas­es, so our souls by the mortifying our sins, which is by the vertue of Christ's stripes, but not without faith acted thereon, therefore the spirit helps in this, and also in acting faith on the several truths of Scripture, to believe what the Scripture speaks con­cerning our sins themselves and the fruit of them, what will follow if they dye not, to believe the threatnings, and the promises, which is a special means to destroy sin, especially faith acted on the promises, for by the promises we escape the corrup­tion that is in the world through lust, 2 Pet. 1.4. and hence that exhortation, 2 Cor. 7.1. having these promises let us cleanse our selves from all filthi­ness, &c. but the promises unless mixt with faith, pro­fit not.

Sixthly, the spirit doth in a secret way, powerfully, by the Word smite and wound our sins, as with a sword, for the word is the sword of the spirit, Eph. 6.17. as a man in fight takes up his sword, puts to his strength, and layes on upon his enemies there­with, so the spirit takes the word, or accompanyeth it: and puts to its own power smiting our lusts there­by, hence we read, Heb. 4.12. the word of God is quick and powerful, sharper than any two edged sword, not that the bare word written, or spoken, is so in it self alone; it hath no life, nor power, nor edge without the spirit, or it can do no execution without it, but the spirit makes it effectual, Psa. 110.4, 5. the Lord at thy right hand shall strike through [Page 116]Kings, so the Spirit when it pleaseth, strikes through our King-like lusts that have had dominion over us; and thus it doth by it's own sword, the word; the Spi­rit is to our sins a Spirit of judgment and a Spirit of burning, as it's called, Isa. 4.4. as a Judg to a ma­lefactor, yea and as Executioner too, as fire to fuell, so is the Spirit in it's working with the Word to our Lusts. As it's said in another sense, I have slain them by my Prophets, and hewn them with the word of my mouth, so the Spirit by Scripture words slayes, hacks and hews our sins, as Antichrist is consumed by the breath of the Lords mouth, so is sin within us, which is the worst Antichrist of all, and but for which there had been no Antichrist at all.

Lastly, The Spirit mortifieth our sins by produ­cing, and begetting fruits in us contrary thereto, such as those, Gal. 5.22, 23. the Apostle in the forego­ing verses declares what are the fruits of the Flesh, & thereupon makes mention of the fruits of the Spirit, such as love, peace, long-suffering, goodness, faith, meekness, whereby he teacheth us, that the Spirit by causing these good things in us, doth expell and de­stroy, the fruits of the Elesh which are contrary thereto, and there is one fruit of the spirit not there mentioned (but implyed in love) which the spirit works, whereby the power and life of Sin is greatly abated, yea even taken away according to the mea­surc and strength of it, and that's hatred, hatred of all Sin, which makes us eager in seeking the utter extirpation of it out of our Souls.

I might have added, The Spirit breaks the force of Satan's temptations, who seeks to defend Sin, and keeps it upon the throne in us, and therefore tempts violently, stirs up and doth all he can to kindle it and feed it, by pouring in such and such thoughts, as by other means, but the Spirit opposeth and with­stands [Page 117]him, to which that may be applyed, Isa. 59.19. When the enemy shall come in like a floud, the Spirit of the Lord shal lift up a Standard against him. The Spirit well understands all Satans wiles, and what correspondence he hath with Sin in us, and the Spirit either driveth him away and makes him flee from us, or counterworks him, dictating answers to all his temptations, and as casting water on the fire which Satan endeavours to blow up in us.

Sermon 6.

I Am now in the second place to shew what we are to do, that we may have the help of the Spirit in mortifying the deeds of the body. For answer where­to, briefly in a few particulars.

First, We must receive the Spirit, we can do no­thing this way through the Spirit unless it be in us, dwelling and abiding in our Souls, which it will not be except it be received by us, 1 Cor. 2.12. We have received the Spirit which is of God. So have all we who truly believe; and they who have not must re­ceive it, or never will they give any of their sins a deadly wound through it. If any keep their hearts shur against the Spirit, they cannot have the help of it, in the work of mortification, or any other work to their Salvation. As till the Soul come into the Body and dwell in it, the Body doth not, cannot work, act, or do any thing by it; so till the Spirit come into the Soul, and be received to dwell there, the Soul doth nothing by it to the subduing it's lusts.

Secondly, They who have received the Spirit, must call in, or call for it's help and assistance; when you [Page 118]find corruption stirring, when you go about the kil­ling your sins, you must desire and ask the Spirit's co-working with you; O that the Spirit of the Lord may now work with me! O that it may now assist me! let it now please to help me, in destroying this evill affection, in mortifying this and that sinfull motion, I feel stirring in me! You must never at­tempt any thing without looking for, and seeking the Spirit's assistance, Ps. 143.10. Thy Spirit is good, (it's a good guide) lead me into the Land of upright­ness, by it O Lord! be pleased to lead me in the good and upright way, in the strait path, the way ever­lasting, till I shall come to that place appointed for upright ones, and where nothing of hypocrisie is, but all uprightness, and sincerity only grows. So you should pray, Lord! thy Spirit is holy, and mighty, it is every way able to help me, O let it assist me in mortifying mine iniquities, till they shall be all destroyed, till I come to that Country, where no such poysonous, & hurtful thing as sin, doth grow, or live, or hath any being.

Thirdly, You must wholly rely on and trust in the Spirit for its direction, and powerfull co-operation with you in this work, not having any thought as if you could put to death, or do any thing for the de­struction of any sin of your selves; but knowing, re­membring and acknowledging also, your own utter weakness, and insufficiency; your trust, confidence & relyance must be altogether on the Spirit. As Jeho­saphat said, We know not what to do, but our eyes are to thee, which implyes trust and dependance on God; so your eyes must be to the Spirit.

Psal. 38.19. Mine enemies are lively, and they are strong, i. e. they are too strong for me, what then? V. 15. In thee O Lord do I hope. So when our Spiri­tual enemies are lively, and when they are (as indeed [Page 119]they alwayes are) too strong for us, we must hope in the Spirit of God, for strength from it. Ps. 47.3. He shall subdue the People under us; and the Nations under our feet, we will not think or attempt it in our own strength, but as elsewhere it is, In the name of the Lord I will destroy them, yea in the Lords name will I destroy them: I will not trust in my bow, nor shall my sword save me, &c. So we must not think that any means we can use, can lay dead any sin, but we must still purpose, resolve and endeavour the slaying of every sin, in the power and strength of the Spirit.

Fourthly, You must lye in the way of the Spirits working, as Marriners do lay their Vessell in the way of the wind, or the Miller turns his Mill that way the wind blows, because the Ship will not sail, nor the Mill grind without the wind, So you must lay your selves in the way of the Spirits breathing, and turn your Souls to that blessed wind, that way it bloweth. I mean you must attend under Ordi­nances, you must give your selves to religious holy duties, to hear, to read, to meditate on the Word of God, to confer with others, and joyn in prayer with them as you have opportunity, &c. John 3.8. The Spirit worketh, As the wind bloweth where it listeth, not where we list, but where it self pleaseth, and where is it, that the Spirit listeth to work? sure it is in the way of it's own appointments.

Fifthly, We must yeild up our selves to the Spirit, to be acted, moved and ruled according to it's plea­sure, as Souldiers, follow your Leader, observe his Commands, yea every beck or wagging of his head, or hand, and accordingly order themselves, so we must well mind all the dictates, take notice of all the movings of the Spirit in us, and comply there­with Gal. 5.16. This I say then, walk in the Spirit, and [Page 120]ye shall not fulfill the lust of the flesh; So say I, yeild to the Spirit, to along with it, so shal ye mortifie any deed of the Flesh. If the Spirit go one way & you will go another, if the Spirit call and you'l not hearken, if that speak and you'l not hear, if that move and you'l not follow the motions thereof, then will the Spirit leave you to your selves.

See the V. following my Text, the Apostle ha­ving said, if ye through the spirit mortifie the deeds of the Body, he adds in the next words, Rom. 8.14. For as many as are led by the Spirit of God, whereby he teacheth us, that if we would mortifie the deeds of the Body through the spirit, then we must be led by the spirit, we must resign our selves to the conduct and guidance thereof.

Sixthly, We must wait on the spirit, if it doe not come in to our assistance, if it do not help us as we desire, we must continue waiting, hold on looking for it, begging it, and using the means it hath or­dained. As they waited at the Pool of Bethesda for the moving of the waters by the Angel that they might be healed. If the Angel came not and mo­ved not the waters one day, nor the next; yea, though he stayed one week, and another, still they waited there, till he should come. When Saul waited not for Samuel, Samuel told him he did foolishly, and he should lose his Kingdome. So do they exceeding foolishly who wait not for the spirit of God, and hence it is that many lose the King­dom of Heaven, and never get victory over their corruption, because they will not continue waiting till the spirit come in to their assistance.

These six things we are to do, that we may mor­tifie our sins through the spirit, but it is to be remem­bred that neither can any of these be done without the spirit, therefore we must ask it, that we by it, [Page 121]may be enabled to do these things. Yet must we not sit still, but we must put forth our selves, stir up our selves, and go as far as we can, as well as we can.

It should be well noted, The Apostle saith not, If the spirit do mortifie the deeds of the body in you, but if ye through the spirit do mortifie them; plainly declaring and testifying to us, that though we can do nothing of our selves that shall be effectu­all, we must not be idle, we must not sit still, but we must rouze up our selves, and as the little child that can't go alone, yet strives to go, when lead, it moves it's leggs, and doth what it can towards it's going; so must we do to the utmost what lyes in us, towards the mortification of our sins, and so look for the spi­rit, to carry us on in the work prosperously.

Sermon 7.

Use 9. SEe how great need they have to seek the Spirit who have it not, so necessary as the mortifying any sin is, so necessary is the having of the Spirit, for (as hath been said) we must have the Spirit e're we can do any thing by it to the slaying our sins, therefore so many lusts, so many evil affections and motions, so many sins, as are in any one of us, so many engagements to seek the Spirit, without which not one of them can be sub­dued; They who have not the Spirit of the Lord, they do, they will walk after their lusts, nor can they walk otherwise, Jude. 17, 18. Beloved, remem­ber ye the words that were spoken before of the Apo­stles of our Lord Jesus, how that they told you, there should be mockers in the last time, who should walk after their own ungodly lusts, how so? v. 19. these be they who separate themselves (i. e. from ordinan­ces, from the Societies of Saints) sensual, not hav­ing the spirit; hence they did, they could not but [Page 138]walk after their lusts, because though they pre­tended high, as if they had the spirit, and that in a larger measure than others, yet in truth they had it not. Whoever are without the Spirit, are in the flesh, Rom. 8.9. Ye are not in the flesh, but in the Spirit, if so be the Spirit of Christ dwell in you, but (which is implyed) if the Spirit of Christ dwell not in you, then are you in the flesh; in the hands, under the power of corrupt nature, therefore cannot possibly mortifie the deeds of the flesh. But get the Spirit once, so shall you (through it) be able to bring under, and tread under your feet every sin that is in you. God is able, saith the Apostle, to cause all grace to abound towards you, so the Spirit of God is able to cause all sin to decay, wither and dye in you, Judg. 15.14. When Samson came to Lehi the Philistines shouted against him, and the Spirit of the Lord came mightily upon him, and the cords that were upon his arms, became as flax that was burnt with fire, and his hands loosed from off his hands. Thus, when the Spirit comes into any soul and works mightily in it, all its lusts are as nothing, of no strength.

Wherefore, whoever yet hath not the Spirit, let such a one be perswaded to look out for it with all earnestness and diligence to seek it, should you (not having the Spirit) set your selves to mor­tifie your sins, this (as so) would not be obedience to God, nor pleasing to him, because he requires you to do this work through the Spirit, and conse­quently to get the Spirit that you may do it; there­fore they who have not, and seek not the Spirit, do not obey nor please God by the things they do against their sins; yea, they disobey God and high­ly offend him, in that they take not his Counsel, that holds true in this case, Isa. 30.1. Wo to the [Page 139]rebellious children (saith the Lord) that take coun­sel but not of me, and that cover with a covering but not of my spirit, that they may add sin to sin, It is re­bellion against God, it is adding sin to sin, when men think to help and save themselves outwardly, much more, when any think to save themselves spi­ritually from their sins without the spirit, such do bring a heavy wo upon themselves.

Q. What then should one do, that hath not the spirit that he may attain?

A. 1. It is a good step for one that hath not the spirit to [...] convinc't that he is without it, and that he stands in a most absolute necessity of it, so that he is utterly and eternally undone if he have it not. Ma­ny, void, empty of the spirit dream and strongly fan­sie that they have it, yea many times when men are filled and acted by the evill lying spirit, they are ve­ry big with a vain conceit, that they have much, an eminent measure, of the holy spirit of truth, 1 Kings 22.24. Zedekiah (a man filled with the lying spirit) went to the good Prophet, and smote him on the cheek, saying, Which way went the spirit of the Lord from me to speak unto thee, he verily supposed himself to have and to be moved by the good spirit of God, and he seems to speak as if he only had it, so that none could have it but from him, or at least that he had it first, Which way (saith he) went the spirit of the Lord from me to speak unto thee, Which he spake scoffingly, deriding the holy Prophet, even thus are men oft most wofully deluded, a strong perswasion have they, that Gods spirit is in them, whereas the truth is, the evill spirit, not the good rules and works in them. Others they have no sense, feeling or con­viction of their need of the spirit, so they have no desire after it, hence they continue without, and while it is so with any, they are not like to become [Page 140]partakers of it, labour then to know your want, and to feell your need of the spirit, in order to your seek­ing and attaining it.

Secondly, The great thing of all to be done for the gaining of the spirit, is believing, Gal. 3.14. the promise of the spirit, is received through faith, there must be a heart receiving the Gospel, and Jesus Christ held forth thereby, there must be a soul set­led perswasion of the undoubted certainty of the do­ctrin of Christ, and a soul trust and rest on him, to the receiving the promise of the spirit, a right to that great promise, and the fulfilling thereof. That is a famous promise divers times repeated, 1 Pet. 2.6. Behold, I lay in Zion a chief corner-stone, elect, preci­ous ( i. e. Jesus Christ) and he that believeth on him shall not be confounded, by what shall he not be con­founded? Not by any thing; not by Satan, not by sin in it's guilt or power, not by any lust. But how so? For, as he that believeth in Christ is cloathed with his righteousnesse, so he is made partaker of his spirit. Put then thy trust in Christ Jesus, fasten up­on him by faith, and that for this end that thou mayest through and from him receive the spirit. For these two things, Christ is to be believed in, for his righteousnesse to justifie us in the sight of God, be­fore the justice of God, and for his spirit to mortifie our sins & so to sanctifie our souls, & whoever beilev­ed in Christ, in good earnest, and in truth for these things, but they received them their persons are clothed with his most perfect righteousnesse, their souls are endowed with his most holy blessed spirit. Rev 4.1, 2. I looked and behold a dore was opened in heaven, and the first voice that I heard, was as the voice of a trumpet, talking with me, which said come up hither, and immediately I was in the spirit, So when a soul doth hear the voice of God in the Gospel [Page 141]powerfully and effectually, saying, come up hither in thy heart, come to Christ in Heaven by hear­ty faith, then the soul obeying this voice immediate­ly hath the spirit from Christ communicated to it. There should be also a believing in particular the promises which God hath made of giving the spirit, who ever embraceth by true faith any promise of the spirit as made in Christ, he receiveth the accom­plishment of that promise by Christ, Christ graci­ously, bestoweth the spirit upon him.

Thirdly, None receive the spirit to dwell in them without turning from their evill wayes, for there is no true faith, without a heart turn from known sin, and while any give up or yeild themselves to sin, they do vex the spirit, Isa. 63.10. They rebelled and vexed his holy spirit, But who is like to receive the spirit to dwell in him, while he rebells and vexeth it? Where­fore that word is to be remembred, Prov. 1.23. Turn ye at my reproof, Behold, I will pour out my spirit unto you. Then I'le pour out my spirit unto you, when you have a heart to turn: till this be, a man is a down right enemy to the spirit, his heart is lock't and barr'd up against it, who will go and dwell in the house of an enemy, while he continues in open hostility against him? A man must lay down arms, and not maintain fight against him whom he needs, and desires to come and dwell with him, and if his desire be right he will do so. A man cannot truly will to receive the spirit, unlesse he will to leave his sin,

Fourthly, That sweet word of Christ should be thought on, Luke 11, 13. How much more shall your heavenly Father give the holy spirit to them that ask him? If asking follow or go along with believing and turning, it's then sure to prevail, receiving will be the fruit of such asking. So then, the Scripture is [Page 142]full and plain in declaring how you may attain the spirit, what you should do that you may gain it. Which things though (it's granted) they cannot be done without the spirit, yet are they not spoken in vain; To all whom God intends to save, he vouch­safeth a heart to hearken to these counsels, and so af­fords them the indwelling and constant assistance of his spirit while they live, (though it work not always alike in them. Therefore my advice is to any one sensible of his need of the spirit and desirous of it, that he would take those Scriptures mentioned, and spread them before the Lord, and hold on so doing, till he feel the power of his spirit, and be made sen­sible of the influence of his grace in his heart. O Lord, gracious God who delightest in mercy, who art a God hearing prayer, thy word saith, the pro­mise of the spirit, is received through faith, be plea­sed I pray thee to give me faith, for it is thy gift. Thy word saith, turn at my reproof and I will pour my spirit out unto you; I beseech thee turn me and I shall be turned, for turning is thy work; thy word saith, to them that ask thou wilt give thy holy spirit, O cause me to ask as I ought, open my mouth and my heart, that I may so ask as to receive according to thy word, for none call upon thee in truth unlesse thou beest pleased to quicken them thereunto. Did ever any soul think you do thus, and continue so to do in uprightnesse, who was denied? No verily, the Lord our God, is a God full of compassion, he will not let any one that sincerely waits at the dore of his mercy, perish for want of living water, his holy spi­rit. Is not God more mercifull than you are? would you let any one (though an enemy) ly and starve and perish at your dore, if he should (throwing down his arms) come and lay himself at your threshhold, crying for a draught of water? or put case a man [Page 143]through distemper, phrensy, or madness, should have done you much hurt, if he at a time coming to himself a little, should entreat with earnestness, that of you, which would cure him, and therefore desire it, that he might no more do you wrong, would you not give it him? we read when the Prodigal came to himself he went to his Father, and his Father with all readiness, pity and love received him; when any go to God for his Spirit in Christ, then begin they to come to themselves.

God saith to us, if thine enemy thirst give him drink, sure then, if any soul though it have been a great enemy to God, do thirst for his Spirit, and lye at the door of his mercy crying for it, through Christ, There is mercy enough in the heart of God to look out upon it, as it were to come forth to it, and bestow his spirit upon it; Prov. 8.32, 33, 34. Now therefore hearken unto me, O ye Children, for blessed are they (saith wisdom) that keep my wayes, hear instruction, and be wise, and refuse it not, Blessed is the man that heareth me, watching daily at my Gates, waiting at the posts of my doors. Why is such a one blessed? [...] for who so findeth me, findeth life, intimating they that so seek shall find. Doth not Christ commend the good Samaritan who had compassion, on the wounded man, who could not help himself, and poured in oyl into his wounds? Luk. 10.33, 34. surely the Lord is as good him­self, I, and much more compassionate towards poor sinners who are far more miserable and helpless. If then thou wounded soul by thy sins, and no way able to heal thy wounds, to subdue thy sins, shalt indeed look to him, cry unto him, will he not pour the Spi­rit (which is called the oyl of gladness) into thy heart? Yes, no doubt he will.

I dare say this (to thee O soul) if thou hast a [Page 144]heart to go sensibly and sincerely to Christ, and to tell him of that himself hath spoken concerning the good Samaritan, and humbly to ask him whether he have not a more loving tender heart, (not doubting whether he hath or no, but being perswaded that he hath) and to plead what the Samaritan did with Christ, entreating that he would do the like for thee spiritually; Christ will not take it amiss, no his bowels will be troubled for thee, as the Lord saith his were for Ephraim, and he'l surely have mercy on thee, so as to vouchsafe the spirit to thee, even to thee, as it is, Hos. 11.8. How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. So will the Lord say concerning thee, how shall I give thee up to thy lusts, wounded soul? how shall I deliver thee to the rage of thy deadly corruptions, crying heart? how shall I make? how shall I set thee as the reprobates? as those who are drowned in perdition and destru­ction by their foolish and hurtful lusts? mine heart is turned within me, my repentings are kindled together, they are as all up, and on a flame toge­ther, all my bowels yern towards thee, here's my spirit for thee, take it, receive thou the holy Ghost; is not that Christ's own word? Rev. 21.6. I will give unto him that is a thirst of the fountain of the water of life freely.

Use 10. Seeing it is through the spirit that our sins are to be mortified, take the spirit's time for the mortifying of them. What time is that? it is the present time. The spirit loveth no delayes in a matter of so great consequence, it hates our sins, therefore would that we should seek to destroy them immediately without any putting off. O! Alas, [Page 145]how many have been ruined by their sins, because they have deferred to seek the ruine of them? They have never had the Spirit's help, because they would not take the Spirit's time. Beware that be not true of any of you, Rom. 10. last. But to Israel, (observe that, to Israel a people enjoying the word, and living under ordinances) he saith, all day long I have stretched forth my hands unto a disobedient, and gain saying people. I have tendred mercy, offer­ed help and assistance, to a people who have all day long from morning to evening of the day of grace, slighted my mercy, and refused my help, the teach­ing and leading of my Spirit. No delay past shall be charged upon you, if now you have a heart to yield your selves to the Spirit, for the subduing your iniquities, but take heed of delaying still. Now, even now, the blessed Spirit offereth you its help, now in the Gospel, now in the Word Preached, my Spirit (saith God) shall not alway strive with man, believe it now the Spirit striveth with you, and makes a tender of its assistance. But more espe­cially doth the spirit offer its help, when it begins to move, and breath and work in any soul, Give ear I pray, have you no movings, no workings, no stirrings or convictions of the Spirit? do you bare­ly hear a sound of words? do you feel [...]thing with­in? doth not the Spirit many times convince you? doth it not frequently stir you up against your sins, and against this or that sin in particular? have you not now some stirrings of the Spirit?

Remember this, whenever the Spirit moveth in you, it offereth you its assistance, therefore if you have any hatred of your sins, any love of your souls, any desire to be helpt by the Spirit against your corruption, accept its offer, now accept it, and set upon this good and necessary work forthwith, take [Page 146]up arms, and use them against your sin, giving up yourself to the Spirit, that it may enable you to do that, for which you are utterly impotent and in­sufficient in your selves. Go along with the Spirit, that way it moves you, that way go; what it put­teth you on to, that do. It is a most dangerous thing to neglect the offer of the holy good Spirit of God, to slight or let slip any of its counsels or mo­tions, as Christ said to Jerusalem, so may the Spi­rit now say to many a one, ( Mat. 23.37, 38.) how oft would I have helped you, and you would not? behold your soul is left unto you desolate.

Use 11. Take heed all you who have the Spirit, that you do no way provoke it, no way grieve it, because the great war you are still, while you live, to carry on against corrupt nature and its lustings, can only be effectually managed by the help there­of. Why is it that the Spirit of grace doth assist us no more in this warfare? whence is it, that the ene­mies of our Spirits so oft prevail and get us under? Is it because the Spirit in us, is not able to help us? that cannot be, it hath given our souls life when quite dead, therefore it can lay our sins quite dead at its pleasure, and give our souls life more abun­dantly. Is it because the spirit is not willing or ready to afford us its assistance? neither can that be, it being given to us to help us; to think it unwilling, is to think it unfaithful, but the holy spirit cannot be unfaithful, and to think it unwilling, is to think it unloving, unkind, uncompassionate, but that spirit that works all kindness, love and compassion, that is gracious in every soul, must needs be exceed­ing loving, kind, and full of compassion it self. What's the reason then, that this, that, and the other sin so oft gets the mastery in us, who have the spirit in us. Whence is it, that spiritual slothful­ness [Page 147]so much prevails in some, worldliness in others, lukewarmness, pride, envy, &c. in others? whence are some so unstable in the truth, so unconstant in that which is good? whence such dead heartedness, such carnality, such vain-glory, such discontent and uncircumspect walking among us? Sure, the Spirit is not kindly entertained by us as it ought to be, we grieve it, we offend and displease it. As Israel was never beaten by their enemies, but still prevailed against them, unless God were some way greatly provoked by them, and so left them in a great de­gree to themselves, to their own strength and coun­sels, which ever proved too weak, short, and foolish to hold them up when the Lord was withdrawn from them. So it is, when our foul enemies prevail, the Spirit of God is displeased by us. Therefore be more kind to, be more tender towards it, Let us ever be careful as for our lives, that we never grieve our great and only helper.

There are many wayes that the Spirit is offend­ed, one is that even now mentioned, neglecting its motions, not working when it calls upon, and puts us on to work, not fighting when it moves us, or not as it moveth us to fight against our lusts. Be­sides which, there are five or six wayes I shall now mention of grieving the Spirit.

First, Running upon temptation, when you do so, you tempt the Spirit, which tempting it, is griev­ing it, when you needlessely run upon an occasion of sin, and venter upon any foreseen temptation (having no call) hoping the Spirit will help you against it.

Secondly, Willing or careless neglect of any du­ty, Believe, (O that you would believe me, when I speak truth) you never willingly, or carelessely neglect a duty, but you grieve the Spirit. You may [Page 148]pretend one and another thing, but the Spirit can­not be deceived; it searcheth all things, and as for you in whom it dwells, know you, it doth more especially observe, your whole conversation, and all the workings of your spirits.

Thirdly, Yielding to any thing at any time a­gainst your conscience; when you offend conscience, you grieve the spirit; if conscience be displeased, the spirit is displeased, though not alway in the same respect, thy conscience saith, doing such a thing, thou dost not do well, yet wilt thou do it, now dost thou provoke the spirit.

Fourthly, Not trying those motions that are in you by the word, what they are, or whence they come. For hereupon, (you oftner then you are aware of) give entertainment to Satan's motions and yield to them, as if they were from the spirit of holiness, (especially then when Salan transforms himself notably into an Angel of light) and what a grieving the spirit this is, it's easie to conceive, for you through negligence, rashness, or inconsiderate­ness, and not trying things as you ought, to follow the wicked one, instead of the Holy one.

Fifthly, Despising the counsel of such who have the spirit, which is too ordinary a case. I suppose it will be confess'd this is a grieving the spirit, and it must be granted it is too too common. Either the counsel of such is despised by not seeking it, when it is needful, (the law should be sought at their mouth who have the teaching of the spirit, Mal. 2.7. Hagg. 2.11.) or when good counsel is given, and is not followed, but is neglected, be it through flightiness, obstinacy, conceit of your own understanding, or a being bent to your own mind, 1. Cor. 7. last, it is so after my judgment, and I think I have the spirit of God, (he means as to [Page 149]that his Advice) and therefore (as if he should have said) beware that you despise not my counsel, lest you grieve the spirit, whose counsel it is by me.

Sixthly, Giving way to unbelieving thoughts, the suffering to lodg in you any evil thought grieves the spirit, particularly and especially, a thought of unbelief, when you entertain it, nourish it, or strive not to turn it out. Now let the consideration of your need of the spirit and the great work you have to do by it, which can by no means be done without it, make you heedful that the spirit, be not grieved by you, these, or any other wayes. And if you find not the spirit helping you against your sin, you may conclude one of these two things, either you have it not, and then you must seek it as before, or you have some way grieved it, and then you must consider wherein, make confession, beg pardon, and amend.

Use 12. Be perswaded every one who hath the spirit, in all you do against your sin, to do it, alway through the spirit, for as much as this is a sure way and the only way of doing any thing successfully. All (remember it) all is lost labour, and worse than labour barely lost, if not through the spirit, for to attempt any thing without it, is a slighting it, and the mercy of God in bestowing it. And this indeed is one principal way of grieving the spirit, to seek or think to tread down your lusts without its help; when any have a good friend, who can assist them in a difficult matter necessary to be done by them for their good, which they cannot bring about without him, it is an offence to him, it will grieve him, if he be not made use of; its a part of friend­ship, and a precept thereof, to use our friend in a time of need; a true friend is as much offended, if you will not use him, when you need his help, as he [Page 150]is displeased, if you refuse your assistance when he needs help from you. I am apt to think, we grieve the spirit as by nothing more greatly, so by nothing more frequently than by this, we forget the spirit, we beg not its helping presence enough, we trust not in it as we ought, we have too much a secret con­sidence in our own endeavours, resolutions and du­ties, or in grace received. Thus the spirit is griev­ed, so it assisteth us not as else it would, hence our lusts are so strong, what we do, proves in vain; If one sin be somewhat kept under, another riseth up in its room, and that retains its life also still, and breaks forth again; if outward acts of sin are som­what prevented, yet sin it continues and prevails within.

Hence also we are so oft almost quite discouraged in opposing sin, and even sometimes ready to think it unconquerable, and hence we undergoe more difficulty than we need (as hath been said) like as when one combats with an enemy alone, too strong for him, when he may have help, he hath more trouble than he need to have, this is folly, it's as when a Child will attempt and force it self to car­ry that alone, which is too heavy for it, and above its strength; and is it not dangerous to set forth against an enemy too hard for us, without that help we may have, and God hath graciously afforded us? This is presumption, this provokes God to let us fall into and under temptation, this encourageth Satan against us, and strengthens him, this is a wrong to the death of Christ whereby the spirit hath been obtained for us. Therefore receive the counsel gi­ven you, into your hearts, let it be written and en­graven there, whenever you resolve against sin, let it be through the spirit, whenever you strive against any sin, let it be through the spirit, give your self [Page 151]up to the Spirit, that you may be conducted, led forth, guided, and strengthned by it.

This is an honourable way of spiritual fighting, under the conduct of such a leader, the mighty glo­rious Spirit, our lusts are the basest enemies (the worse is it to be overcome by them) but the Spirit is a most excellent Leader.

Some may say, I have endeavoured through the Spirit, seeking it, and trusting in it for the morti­fying of my sin, yet is it not mortified.

I answer, don't you know, it is so sometimes that a sick man thinks himself worse than he was, when his Disease is much abated, because he is more sen­sible of it than he was, so is it as to sin; And it is one part of Satan's work to bely the work of the Spi­rit. As when men go forth against their sins with­out the Spirit, Satan endeavours to cause them to think their sin dead when it lives as much as ever, having no deadly wound at all, so when any do re­sist and fight against their sin by the Spirit, he be­stirreth himself to cause them to think that their sin retaineth it's former life and strength, when indeed it is dying and much weakned. It cannot be, but, if you have truely opposed sin through the Spirit, that it is mortified in a good degree, it is mortify­ing, dying though not quite mortified and dead al­together. As you should not think your corrup­tions weaker, so neither should you look upon them as stronger than they are. It is a disgraceful inju­ry to a Physician, when his Patients get good by his prescriptions, and are really better, for them to say they are as bad, as sick as ever, they have got­ten no good thereby. So is it a dishonour and wrong to the blessed most precious spirit of grace, for those who have it, and are acted by it, or make use of it, to say they are never the better, that their sins retain [Page 152]their former strength notwithstanding, as if the Spirit of God were either weak, unskilful, or un­faithful. It's good for us to think and confess the worst of our selves, and we should be humbled and ashamed that our sins are no more subdued, but we must beware that we dishonour not the spirit, nor speak more against our selves than is true; as we must not speak falsly for God, so not against our selves, all false witness is a transgression of the Law.

Yet let me say, our hearts are very deceitful in this thing, we do not alway act through the spirit, nor are we sensible of our need of it, nor do we so heartily seek it, or rely on it as we sometimes sup­pose; I doubt not, there are many who can testifie that they have experienced the deceitfulness of their hearts in this, as well as in other things; they have thought that they did resolve and strive through the spirit, but afterward they have found that they did look too much to themselves, and too little to the spirit, that they had more self confidence than they were aware of.

Some may here desire farther advice how they shall do this work through the spirit, how their hearts shall be brought to a thorow trust in the spi­rit, that they may have its help against their sins. To which I answer,

First, When sin prevails in you, not only con­fess that, but this, that you have not made use of the spirit, nor relyed on it as you ought; it will be a good help to your having more of the assistance of the spirit hereafter, if you be sensible of, and ac­knowledge with brokenness of heart, your neglect of the spirit heretofore, that you have not gone forth against your sin through it as you should. There is too little of this confession, we confess the stirrings and breakings forth of corruption, but we [Page 156]forget altogether or too much to acknowledge this cause thereof.

Secondly, Remember to seek not only the spirit's powerful, but also its counselling and directing assistance, we greatly need both, we are weak, therefore need the Spirit's strength, we are unwise and foolish, therefore need its counsel. As we have not power to do, so neither understanding to discern what we should do against our sins, what is the best way and course to mortifie them; It is not un­usual for men to take such a course for the destroy­ing their sin as rather strengthneth, than weakneth it. Enemies are overcome as oft, if not oftner, by policy, than by main force; so our sins are to be conquered by wisdom as well as (if not more than) by strength. Therefore look for the spirit to help you both, as a spirit of power, and also as a spirit of wisdom.

Thirdly, Beg that the spirit would not only help you against your sins, but that it would cause you to make use of, and trust in it self for its help, that it would shew you more and more your need of it, convince you of your own weakness, and foolishness, that you may have no confidence in your selves, but wholly depend on it.

Fourthly, Set your selves against every sin through the spirit; it may be you look for and desire the spirit's assistance against some special strong cor­ruption, but you must seek its help against all, or you'l hardly have it against any; you must not think any sin so small that it needs not to be mortified, nor any so weak that you can kill it of your selves, it offends the spirit if you so think. It's much what a like evil to think any sin too strong, to be subdued by the spirit, and to think any so small that it need not, or so weak that without the spirit it may be mortified.

Fifthly, Make sure of this that you are in Christ, and have received the spirit from him, and then stedfastly expect its conduct, powerful assistance, and counsel for the destruction of your sins; Look upon it as your helper, and have a raised firm ex­pectation without wavering of its help, as the Apo­stle saith, 2 Tim. 4.18. the Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom, so you may and should say, the spirit of the Lord shall deliver me from every lust, and will preserve me from the dominion of every corruption, yea and destroy all my sins, it will ne­ver leave me, nor forsake me, till it have brought me off victorious, it will help me, it will give me a full compleat victory overall mine iniquities.

But let this your confident expectation be rightly grounded. How is that? I answer, you should confidently expect the spirits full help, upon these and such like grounds.

First, As it is the spirit of the Father, that which the Father hath promised and given you, the pro­mise of the spirit is called the promise of the Father, Acts. 1.4. and Christ saith, it proceedeth from the Father, therefore look for it, as so; think not it will help you only or so much, because you need it, or will to be help'd by it, (or for any other reason with respect to your selves) as because the Father willeth it should help you, and hath promised and given it for that purpose, and so it's the Father's work to do in you, and with you.

Secondly, Expect it's help as the spirit of Christ, as that which proceeds from the Son, & which Christ hath obtained, and sent to you from the Father, Christ dyed and ascended to interceed that you might have it, he shed his blood also that your sins might be destroyed through it, he hath sent it into [Page 155]your hearts, therefore look for it's, help upon Christ's account, and as you belong to Christ, as you are in him, his members, so that what the spirit doth for you, it doth for Christ, as they who shew kindnesse to any of Christ's members, feeding, visiting, cloth­ing them, he saith shew kindnesse to himself, so the spirit helping you, helps Christ, as you are of his my­sticall body.

Thirdly, Expect the spirit's help also for it's own sake, because you are it's Temple, 1 Cor. 6.19. It hath freely come to you, it doth dwell in you, and it is to abide with you for ever, John 14.16. there­fore the spirit is concern'd in your welfare, it help­ing you to mortifie your sins, honoureth itself, de­stroying your sins, he destroyeth his own enemies, the enemies of his own habitation, his own temple.

Fourthly, Expect it's assistance upon the account of the everlastingnesse and freenesse of the Cove­nant, wherein God hath said he will give us his spirit, and cause us to walk in his statutes, which is to be understood for all our life long, the Covenant gives assurance of the constant assistance of the spirit to the end; upon such accounts as these stedfastly look for, strongly expect the spirits help, so certainly you shall not misse of it, you may upon the grounds men­tioned, say of your sins, as David to Goliah, 1 Sam. 17.46, 47. The Lord will deliver thee into mine hand, and I will smite thee, and take thine head from thee, and all shall know that the Lord saveth not with sword & spear, for the battell is the Lords, & he will give you into mine hands. Our trust in the spirit is not right, if we expect not it's help; the greater our expectation is, the greater our trust, and the greater engagement upon our friend to help us.

Fifthly, If after all, you at any time find sin pre­vailing yet be not out of heart, if you are, that's the [Page 156]way to have it prevail again, and more, but stir up your selves to your duty in your spirituall warfare, renew your trust in the spirit, be more earnest in cal­ling for it's help: As Israel when they fled before the men of Ai, they went and humbled themselves, fa­sted and prayed, so when you as flee before your sin, when beaten by your spiritual enemies, go to God, be more importunate and urgent for help, say with the Psalmist, Psal. 35.1, 2. Plead my cause O Lord, with them that strive with me, fight against them which fight against me take hold of shield & buckler, and stand up for my help, draw out the spear and stop the way against them, say unto my soul, (speak it feel­ingly to my sense) I am thy salvation, let them be confounded that seek after my soul, &c. And as it is in the Prophet, Awake, O arm of the Lord, put on strength, &c. By no means give way to discourage­ment, for that is unbelief, and a dishonour to the spirit, as also to your selves, what is it but cowardise when a man is worsted, and he falls down under dis­couragement, in this he is more conquered, than in the other: A right souldier, will stir up himself when foiled, and prepare for a new assault with the more eagernesse. That you may not at any time sinck un­der discouragement because of the prevalency of sin, keep these three things in your mind.

First, Though sin hath overcome you, it hath not overcome the spirit in you, had he pleased he could have prevented it's having the mastery, a sure truth but not thought of in discouragement.

Secondly, You are never so mastered by sin, but the spirit can easily, suddenly help you to recover your ground, and to trample under foot that sin which hath got you under, it's as easie with the spirit to subdue your sin, as it was before it prevailed, yea he will, he surely will help you to repent which when [Page 157]you do in truth, then you get the day of sin, repent­ing (if hearty) is overcoming, and call to mind, have you not oft, after the prevailing of this or that sin, soon recovered your selves (through the spirit) when even as beaten out of the field, have you not regain'd your ground? and sometimes been stronger than be­fore and more successfull in your combat.

Thirdly, The spirit would never suffer you at any time to be worsted by any sin but for some wise ends, with respect both to your good, and it's glory.

First, Your good, though to be foiled by a base lust be not good, the effect of it may be good, and the spirit would not permit it, but that he intends your good thereby, even your sins getting the upperhand of you, the spirit intendeth to make use of for the subduing it, by humbling you, by making the blood of Christ more pretious to you, by causing you to hate your sin the more, &c.

Secondly; With respect to the spirit's own glory, we by being mastered dishonour the spirit, so far as it is our fault (which it alway is, one way or other too much) but the spirit will thereby take occasion to glorifie it self, by beating down that sin, which hath so strongly wrought in us, to the throwing us down. The spirit's power against sin, and it's love to us, will be the more manifested, it coming in to our relief when wely (as it were) under the feet of such a corruption, ready to have our throat cut, or heart stab'd thereby. When one comes in to the help of a friend who is beaten out of the field, or just upon be­ing killed at his strong enemies feet, and recovers the field for him, lifts him up, and strengthens him to drive out and destroy that his enemy, this is more honour to such a one, and evidenceth his valour, strength, and friendship more, than it would if he had been present to help before.

Use 13. When you pray for any that their sin may be destroyed (as you should make this prayer for your relations, friends, and others) then pray for the spirit for them, seeing through it your prayer for them, only can be answered. It's a great argument of the carnality of Christians, if they pray that the bodies of their children and other relations may be healed when sick, they pray not for the healing of their souls, or if they ask any outward gift for them, and not the spirit, (it were well if some would give fewer blows and angry provoking words to their chil­dren, and put up more and more fervent prayers for them.) And it speaks to little understanding of the Gospel, when any pray for themselves or others that they may sin lesse, be delivered from the power of sin, but ask not the spirit, to help them. All your prayers must be according to scripture, for that you seek, in that way the word declares God useth to grant it.

And in all counsells and exhortations which at any time you give to any concerning their getting rid of their sins, be sure to instruct them in, and mind them of this, tell them this and the other sin in them it must be mortified, but through the spirit. O­therwise you do but teach them to skin over the sore & keep the disease inward, but not to heal it, (which may be more dangerous, than if it were left to break forth, as it is with some diseases when they strike out they are not so dangerous, as when kept all with­in; the breaking forth of sin may help to conviction, whereas if kept in unmortified, one is ready to say or think what do I, who can lay any thing to my charge? he is clean to appearance, but not cleansed from his filthinesse) or stirring up any to mortifie their sin, and not through the spirit, but in their own strength you teach them so to sin, you put them upon an im­possibility, [Page 159]your counsel may do more hurt than good, how can you expect it should be blessed by God, when it's not according to his word? And no won­der, if the person to whom it's given sight it, putting it off with this, I cannot, I am not able, &c.

I believe Satan may move men against some sins in their own strength to seek freedome from them, that he may weary and vex them, and make them desperate, as I think it not improble that he may ra­ther further than hinder some in the preventing the breakings forth of this or that sin outwardly, that so they may blesse themselves as if all were well with them, and not seek to have their sin truly mortified, and killed in the root through the spirit.

Use 14. See what cause you have to be humble, very humble, though you do get great victory over your sins, there is even nothing a soul is more sub­ject to be lifted up by than this, when he begins to get the better of those sins which have much prevail­ed in him, when he feels a strong corruption weak­ned: But let us remember the Angels who never sin'd are exceeding humble, Rev. 7.11. John saw all the Angels standing round about the throne, and fal­ling on their faces, and worshipping God, surely then, we who have sin'd greatly, who do sin daily, though we sin much lesse than we did or then others do, should alway fall on our faces before God, we should be very humble before him, I and before men too. The rather because whatever we have done against sin to any purpose hath neither been by our own power, nor understanding, but by the strength and wisdome of the spirit of God. If a man do a great work by another's help, hath he any cause to boast? if one should heal a great and sore Disease by ano­ther's prescription, or write well having his hand guided by another, hath he reason to glory, Ps. 44.3. [Page 160] their own Arm did not save them, but thy right hand and thine arm, so not your power, but the power of Gods spirit hath brought under your sins, and sa­ved you from them; wherefore all the glory is due to him, you should be as humble, as if there were no­thing done. We read of a crown of life and glory promised to them who overcome: How so? not be­cause they deserve it by their overcoming; therefore when Saints shall be crowned they will ascribe all the glory unto God and to Jesus Christ by whose spirit, they have been made victorious, Rev. 4.4. I saw twenty four Elders sitting clothed in white rai­ment, and they had on their heads crowns, of gold, That is, durable glorious crowns given them with respect to their conquering.) And what then? V. 10. They fall down before the throne, and wo [...]ship him that liveth for ever and ever, and cast their crowns before the throne, saying, thou art worthy, O Lord, to receive glory, honour, and power, as if they had said, though we are crowned, yet we in our selves are not worthy of our crowns, but thou art worthy of glory, honour, and power, for by the power of thy spirit, it is that we have vanquished our enemies, and have won these Crowns. It's another principal way of grieving the spirit, when we mortifying any sin through it, do take the glory to our selves, which we do, when we grow high minded and puf't up in our spirits thereby. And it's one of the best evidences, that our sins are indeed mortified by the holy spirit, when our pride is mortified, so that we are still humble, as well when we overcome this or that lust, as when we are overcome by it. There is no sin more hatefull to the spirit of God, than pride is, therefore it helping us against other sins, it will surely smite that.

Lastly, Be exhorted to get more of the spirit, you [Page 161]who are endued with it, who have it dwelling in you, Ephes. 5.18. Be filled with the spirit, the spirit is gi­ven by degrees, and in divers measures, the more you are filled with it, the more you'l be emptied of your lusts through it, the more effectually and easily will you prevail against every sin, that hath been too hard for you.

But how shall we gain more of the spirit? I an­swer, The same way the spirit is received at first, more thereof is to be attained, and that's by faith; The more we act faith on Christ, and on the promi­ses, and the more we earnestly pray in faith, the more shall we receive and be filled with that mighty sin-killing, lust destroying, spirit of the Lord.

Sermon 8. and Last.

I Am now come to the last thing to be considered in this Text, which I shall briefly dispatch and put an issue thereto.

D. 3. That they who do mortifie the deeds of the body of sin through the spirit, they shall live. As they who live after the flesh shall dy, so they who do mortifie the affections, lusts and motions of the flesh shall live, so be it, that they do this through the spirit, because else its not done in truth, and to pur­pose. And there is this difference to be remembred, they who live after the flesh deserve tody, they earn the wages of death, it's not so here, that they who mortifie the deeds of sin, do deserve to live, for, though (as the Apostle saith, Ro. 6. last) The wages of sin is death, yet the gift of God is eternall life through Jesus Christ. God freely gives life, and Christ hath [Page 162]by his obedience to death obtain'd it, 1 Joh. 3.9. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world that we might live through him, Christ was sent to dye, that we might live, otherwise we could never by any means have had life. yet is this, (the mortification of sin) the way to, though not the cause of life, it necessarily preceeds life.

Two things I shall speak a little to, before I come to the Application.

1. Shew how they shall live who do this. 2. Give some reasons for the confirmation of the truth.

How shall they live who do this? answer, look how they shall dye who live after the flesh, in a con­trary way shall they live who mortifie the deeds of the flesh.

First, If we do this we shall live the life of grace, of holiness, which is called the life of God, Eph. 4.18. Having the understanding darkned, being alie­nated from the life of God, through the ignorance that is in them, because of the blindness of their heart. How excellent, how desirable is their life, which is the life of God, even that life shall we live, let us but get our sin dead through the Spirit of God, Christ the Son of God will live in us, Gal. 2.20. I live, yet not I, but Christ liveth in me, He did through Christ dwelling in him live a spiritual holy life, so shall we live; it's true none can do any thing this way (to purpose) till they are quickned, and have some spiritual life in them, can those who lye dead in their graves, kill the worms that feed upon them? No more can any while they lye dead in their sins, mortifie their sins, they have not the spi­rit, therefore cannot act through it. But if we do destroy our corruptions through the spirit, then we are quickned, and we shall retain that spiritual life [Page 163]we have, 2 Pet. 1.10. If ye do these things, ye shall never fall, never fall as Adam did, so as to lose, our spiritual life, as they of whom the Apostle speaks that they are twice dead, (though he means not that ever they had a reall principle of spiritual life) should it be that any of us (who have the spirit) should grow quite negligent in this work of subdu­ing our sins, should we altogether give it over, then should we become like those twice dead; sin, as I may say, would choak, would strangle our souls, or the new creature in us. But we continuing to keep under and to slay our sins, so the life of grace we have, shall be retained, and we shall not fall into a dead frame, yea thus shall we have life more abun­dantly, we shall be more lively God-ward in all duties and good works, Rev. 3.2, 3. Christ exhor­teth the Church of Sardis, to strengthen the things that did remain, which were ready to dye, and for that end biddeth them repent, mortifie their sin; through the neglect whereof some good things were even as dead already, and others were in a dying case, it will not be so with us, if we herein do our duty, but all good will live in us, and it will grow more lively, so we shall be farther, and farther from dying.

Secondly, We shall live a life of peace and com­fort, as it is, Gal. 5.25. we shall live in the spirit, in the peace, comfort and joy thereof, the King­dom of God, we read, consists in righteousness, peace and joy in the Holy Ghost, but the more we mortifie our sin through the spirit, the more of the Kingdom of God as it consists in righteousness, whereupon also we shall have the more of the Kingdom of God as it consists in peace, and joy in the Holy Ghost, we shall have the more sense of our justification, and of our peace with God, a more clear discerning of [Page 164]the forgiveness of our iniquities, a more quiet and acquitting conscience, more of the rejoycing of the testimony of a good conscience, (and the very slay­ing of our corruptions because they are enemies will administer joy) yea peace shall we have in great trouble, joy in the midst of great sorrow, for its not affliction, so much as corruption that deprives our heart of comfort, peace and joy; Nor can any trouble drown our consolation, and chearfulness of spirit wholly, if our sin be but mortified by the spirit, 1 Pet. 1.6. though in heaviness by manifold temptations, yet shall our hearts greatly rejoyce. As Solomon saith of the worldly man's mirth ( Prov. 14.13.) even in laughter the qeart is sorrowful, and the end of that mirth is heaviness, so as to a Godly man's sorrow (if he keep constant and diligent in warring against his sin) even in his mourning his his heart is joyful, and the end of that heaviness, is gladness.

Perhaps God may withdraw, and much try such a one, and [...]o his heart will have great sorrow, yet not without a secret mixture of joy, and if his com­fort seem to be dead, it is but as a sleep, it will soon awake, and no true joy or peace can be while sin is permitted to bear sway in the soul, and is not hear­tily opposed.

Thirdly, We shall live a life of all true spiritual happiness while we are here, we shall have God's favour, wherein (as the Psalmist saith, there is life) and which is better than life, yea for the most part (at least) we shall or may have the shining of it into us, the light of God's countenance ever and anon lifted up upon us; we shall have the blessing of God, all things will be blest to us, many affli­ctions will graciously be prevented, those that come will be sanctified to us, so that they shall not hurt [Page 165]us (spiritually, no more than the fiery furnace did the three Children outwardly, our souls thereby shall not be so much as singed, as their clothes were not by that devouring fire) nothing shall befall us, that will be evil to us in it's effect; No good thing shall be wanting to us, we shall thrive under ordi­nances, we shall hear and live, we shall be fed with and feed on the bread of life, our duties and our labours shall live, we shall experience the truth of those, (and other like words) Psal. 1.3. we shall be like a tree planted by the Rivers of water, that bringeth forth its fruit in its season, our leaf shall not wither, and whatsoever we do shall prosper, so the blessing of God will attend us, and his favour compass us.

Fourthly, When we come to dye a natural death we shall live much better, we shall presently live in our souls perfectly, and so shall we after a while live in our whole man, Joh. 5.29. we shall come out of our graves to the resurrection of life, as Christ liveth, so shall we live, (and O how doth he live now, there above!) 2 Cor. 13.4. though he was crucified through weakness, yet he liveth by the power of God, we also are weak in, or with him; but we shall live with him, if sin dye in us through the spi­rit of Christ, thereby we have great assurance, that we shall live with Christ, Rom. 6.8. if we be dead with Christ, we believe that we shall also live with him, to him that overcometh, saith the faithful and true witness, Rev. 2.7. will I give to eat of the tree of life which is in the midst of the Paradise of God, which words seem to have respect to that spoken to Adam, after he had sinned, Gen. 3.22, 23. lest he put forth his hand and take also of the tree of life, and live for ever, therefore the Lord God sent him forth out of Paradise, now saith Christ, though [Page 166] Adam having sin'd, (and being mortified by sin) might not eat of, or touch, or come near the tree of life, that he should live for ever (as he hoped or supposed he thereby should) yet to him that over­cometh his temptations and corruptions, will I give to eat, (I'le not only permit him to eat, but I'le give him to eat) of the tree of life in the midst of the Paradise of God (even the third heavens, that best place of all the creation, as Paradise was of all the earth) and so he shall live for ever (far better than Adam in that state could have lived.) Hear men, and brethren; thus (O thus!) shall ye live, if ye will so fight against your sins, as not to let them live in you. They said of Paul, Acts. 22.22. it's not fit that he should live, so the world may say of us, (and we considered in our selves have great reason to acknowledge we are not fit to live any life, no not here in this present evil world) but, through grace, we shall live a life ten thousand, and ten thou­sand times ten thousand, much better, a life glorious and everlasting, 2 Pet. 1.11. we shall have an entrance administred abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ.

Now for a few arguments to demonstrate, and help faith, as to this truth, that they who so do (as is express'd) shall so live, as is declared.

First, it must be so, because otherwise the spirit's work in us should be lost, the spirit's helping and assisting us against our sins, should be in vain, to what purpose should the spirit of the Lord enable us in this work, if we being help'd should not live, but dye at last? Therefore shall we live, for the spirit's almighty special work cannot be lost, our working alone might well be, and would be in vain and disowned by God, but that which we do through the powerful assistance and effectual workings of the [Page 167]Holy Ghost, will surely be owned by the Father, for the spirit's sake, and his own sake who sent it to strengthen us, and Christ's sake also who obtained it for us.

Secondly, The Spirit is the Spirit of life, it's he that quickneth, Joh. 6.63, it is the living water the Scripture speaks of, and if we mortifie our sins through it, it hath quickned us, we begin already to live through it, and it dwelleth in us, therefore we shall live, more and more, till we come to live the life of perfection and glory, Rom. 8.11. If the Spirit of him that raised up Jesus from the dead dwel in you, he that hath raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit, that dwelleth in you; and in the mean time it will be quickning our immortal souls as to that death whereto by sin they are obnoxious or lyable.

Thirdly, Having the Spirit of Christ we are in him, we are one with him, and this is a sure evi­dence, and infallible testimony that Christ hath dyed for us, he hath so taken our sins upon him, that he hath taken them away, he hath so born them, that he hath born them away for ever from us; he hath satisfied divine justice as to all our iniquities, and fulfilled the law, and now appears in the pre­sence of God for us. Rom. 8.3, 4. God sent Christ, that the righteousness of the law might be fulfilled in us (in our nature for us) who walk not after the slesh, but after the Spirit, and it's sure we do walk after the Spirit, if we mortifie our sins through the Spirit.

Fourthly, the Apostle gives us another Argument, in the words next following my Text, Rom. 8.14. for (saith he, As many as are led by the Spirit of God, they are the Sons of God, for, that is, for this reason it must be so, that if we through the Spirit, [Page 168]mortifie the deeds of the body, we shall live, because, we so doing are led by the Spirit, which ever lead­eth souls led by it to life, (as Satan leads souls that walk after him to death) and our being led by the Spirit, proves that we are the Children of the living God, whose Children shall surely live; the foun­tain of life will give life, the best, all life to his Children; and those whom he makes his Children, are therefore so made by him, that they might live in him, to him, and with him for ever. As Christ faith, God is not the God of the dead, but of the living, so he is not the Father of the dead, but of the living, only of such to whom he doth and will give life, all his Children shall have life from him, he will be their life.

Fifthly, Either we shall dye or live, there is no middle between death and life, but if we through the Spirit put sin to death, if we mortifie it, then we shall not dye, because none dye but it is by sin, as by the guilt, so by the power of sin, sin kills all who perish, but if sin be killed in us, we shall not be killed or destroyed by it. He that slayeth his enemies, shall not be slain by them. He that mor­tifieth the diseases that seize on his body, shall not by them be mortified in his body.

It may be said, if we could mortifie sin, so as ne­ver to sin more, then no doubt we should live, but, Alas, whatever we do against sin, still we sin, yea, even continually one way or other. A. But it shall not be alway so, the day will come when you shall sin no more, and in the mean time there is a party in you that sinneth not, the Spirit sinneth not, nor doth the seed of God in you, the new man, the new creature, and if you through the Spirit do seek and are set upon a hearty endeavouring the death of sin, then the sin that comes from you, is rather to be [Page 169]look'd upon, as from corruption remaining, than from you, because you have a contrary principle, and the sin that flows from you is against your will. as it is not the Palsey man that shakes his head, or hand, but the Palsey, Rom. 7.16. If then I do that which I would not, it is no more I that do it, but sin that dwelleth in me, should any one take your hand and smite another therewith against your will, would you not say, you did not smite him? so your sin (whose hearts are in truth bent against it) is not accounted to you, that it should prejudice you, and hinder your attaining life, but you shall live, as surely, as if you were wholly freed from sin, and did never sin at all. I know that speech of the Apo­stle may be, hath been, and is (no doubt) much abused, by such who understand it not, or use it to harden themselves, to stop the mouth of conscience, and of such who justly reprove them, as it was wrested and misused by that Antinomian Maid, who being ask'd how stolen Cloaths came to be in her Chest, answered, it was not I, but sin that dwelleth in me. But if that Scripture be rightly understood, and applyed, it is of great good use, and it doth establish and confirm the pre­sent truth.

Sixthly, The Apostle saith, if God be for us, who can be against us, but if we through the Spirit make war to purpose against our sin, then God is for us, we are on God's side; who is on my side, who? (said Jehu) whereupon one looking out at a win­dow he bid him throw Jezabel down, who was his enemy, whereby that man shewed himself to be on Jehu's side; so when we heartily seek to throw out and break the neck of that Jezabel, sin that is with­in us, (which is enmity to God) then are we on God's side, and God is on our side, he is for us, [Page 170]if we are for him. As he is cursed who helps not the Lord against the mighty, so he is blessed that doth go forth against his sin, that may be applyed to sin which is spoken of Babylon, Ps. 137. 2 last. O corruption, O lust which art to be destroyed, happy shall he be who rewardeth thee, as thou hast served us, happy shall he be that taketh and dasheth thy little ones against the stones, who seeks thy utter destruction!

In a word, sin hath not dominion over those, who mortifie it through the Spirit, therefore they are under grace, therefore they shall live through grace; they are in the covenant of grace, which is a covenant of life, therefore they shall have life according to, and by the covenant.