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A Lent-Sermon. ROM. VIII. Ver. 13. If you walk after the flesh, ye shall die;
A Lent-Sermon. ROM. VIII. Ver. 13. If you walk After the Flesh, you shall die;
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but if you through the Spirit do mortifie the deeds of the body, you shall live.
but if you through the Spirit do mortify the Deeds of the body, you shall live.
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IT was the Apostles design in most part of this Epistle, both for his Converts at Rome, to whom it was immediately written,
IT was the Apostles Design in most part of this Epistle, both for his Converts At Room, to whom it was immediately written,
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and for all other Christians that should come to read it in after times, to draw them off from a carnal and sensual course of life, to that which is most agreeable to our Christian profession.
and for all other Christians that should come to read it in After times, to draw them off from a carnal and sensual course of life, to that which is most agreeable to our Christian profession.
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In order to this, he lays the foundation of his Discourse in a discovery of a two-fold principle in man, that strongly enclines him the one way or the other:
In order to this, he lays the Foundation of his Discourse in a discovery of a twofold principle in man, that strongly inclines him the one Way or the other:
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he shews the certain tendency of both these ways;
he shows the certain tendency of both these ways;
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the one exposing us to the just wrath and indignation of God, which must end first or last in our ruine and destruction;
the one exposing us to the just wrath and Indignation of God, which must end First or last in our ruin and destruction;
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the other pleasing to God, and beneficial to our selves, full of inward peace and comfort in this life, sure of endless joy and happiness in the future.
the other pleasing to God, and beneficial to our selves, full of inward peace and Comfort in this life, sure of endless joy and happiness in the future.
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These two opposite principles in my Text, so much spoken of in the beginning of this Chapter, are the same which our Saviour formerly mentioned in that discourse, St. John •. 6. where he shews what they are, and whence they proceed.
These two opposite principles in my Text, so much spoken of in the beginning of this Chapter, Are the same which our Saviour formerly mentioned in that discourse, Saint John •. 6. where he shows what they Are, and whence they proceed.
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There is a principle of Flesh (as he calls it) in every man that is born into this world;
There is a principle of Flesh (as he calls it) in every man that is born into this world;
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it descends to us from the parents of our flesh, in that taint of our nature which we call Original Sin; and this addicts us to all Carnal and Sensual things,
it descends to us from the Parents of our Flesh, in that taint of our nature which we call Original since; and this addicts us to all Carnal and Sensual things,
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but more strongly to those which are evil and forbidden.
but more strongly to those which Are evil and forbidden.
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There is also another principle in every Christian, the Grace which we receive at our New Birth in Holy Baptism:
There is also Another principle in every Christian, the Grace which we receive At our New Birth in Holy Baptism:
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This our Saviour calls Spirit, for 'tis infus'd into us by the operation of the Spirit of God.
This our Saviour calls Spirit, for it's infused into us by the operation of the Spirit of God.
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This inclines (and inables those that will be led by it) to those things which are spiritual and eternal.
This inclines (and inables those that will be led by it) to those things which Are spiritual and Eternal.
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The opposition between these two principles in us, and the consequence of each to them that are led by it, is thus described by the Apostle in my Text, If ye, &c.
The opposition between these two principles in us, and the consequence of each to them that Are led by it, is thus described by the Apostle in my Text, If you, etc.
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That is, in other words, If you lead your life according to the Carnal Principle,
That is, in other words, If you led your life according to the Carnal Principle,
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and be not chang'd and renew'd by the Spirit, i. e. until you repent and be converted, you are spiritually dead in this life,
and be not changed and renewed by the Spirit, i. e. until you Repent and be converted, you Are spiritually dead in this life,
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and are to look for nothing but eternal death in the future.
and Are to look for nothing but Eternal death in the future.
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But if the Spiritual Principle have power in you, so as to subdue the irregular inclinations of the flesh, you shall live, i. e.
But if the Spiritual Principle have power in you, so as to subdue the irregular inclinations of the Flesh, you shall live, i. e.
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being quicken'd and renew'd by the Spirit, you shall have that spiritual life here which shall be consummated hereafter in life everlasting.
being quickened and renewed by the Spirit, you shall have that spiritual life Here which shall be consummated hereafter in life everlasting.
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In the last words which are my subject at this time, I shall consider these four particulars. 1. What are here call'd the deeds of the flesh. 2. How these are to be mortifi'd. 3. How we are to do it by the Spirit. 4. How thus doing we shall live.
In the last words which Are my Subject At this time, I shall Consider these four particulars. 1. What Are Here called the Deeds of the Flesh. 2. How these Are to be mortified. 3. How we Are to do it by the Spirit. 4. How thus doing we shall live.
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All these parts I shall consider with a twofold respect. To them that have spiritual life, and to them that are destitute of it;
All these parts I shall Consider with a twofold respect. To them that have spiritual life, and to them that Are destitute of it;
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for those of both sorts have an interest in my Text, and a capacity to receive benefit by it.
for those of both sorts have an Interest in my Text, and a capacity to receive benefit by it.
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You that have Spiritual Life in you, if you mortifie the deeds of the flesh, you shall continue the life of Grace here,
You that have Spiritual Life in you, if you mortify the Deeds of the Flesh, you shall continue the life of Grace Here,
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and shall attain to the life of Glory hereafter.
and shall attain to the life of Glory hereafter.
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And even you that are spiritually dead, you are not so dead but that you also may live;
And even you that Are spiritually dead, you Are not so dead but that you also may live;
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if you by the spirit mortifie the deeds of the flesh; if you by the Spirit mortify the Deeds of the Flesh;
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you shall thereby come to the life of Grace here, and so you also shall attain the life of Glory hereafter.
you shall thereby come to the life of Grace Here, and so you also shall attain the life of Glory hereafter.
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To proceed in the method which I have propounded, I am first to consider what are the Deeds of the flesh. And if the flesh be,
To proceed in the method which I have propounded, I am First to Consider what Are the deeds of the Flesh. And if the Flesh be,
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as is said, our original Concupiscence, then the deeds or actings of it must be actual sins.
as is said, our original Concupiscence, then the Deeds or actings of it must be actual Sins.
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So that look how many sorts of such sins are in the world, so many sorts we may reckon of the Deeds of the flesh: Our Apostle gives us a black Catalogue of them, Gal. 5. 19. where he says, The works of the flesh are manifest,
So that look how many sorts of such Sins Are in the world, so many sorts we may reckon of the deeds of the Flesh: Our Apostle gives us a black Catalogue of them, Gal. 5. 19. where he Says, The works of the Flesh Are manifest,
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and they are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wraths, Strifes, Seditions, Heresies, Envying, Murders, Drunkenness, Revellings and such like;
and they Are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wraths, Strifes, Seditions, Heresies, Envying, Murders, drunkenness, Revellings and such like;
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which whoso does, shall not inherit the Kingdom of God. which whoso does, shall not inherit the Kingdom of God.
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And lest our Apostle's calling them Works in that Text, and Deeds in this, should make any one think, he means only outward actions, and no other;
And lest our Apostle's calling them Works in that Text, and deeds in this, should make any one think, he means only outward actions, and no other;
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I must desire you to remember, that God sees not as man sees, nor judges as man judges.
I must desire you to Remember, that God sees not as man sees, nor judges as man judges.
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Man can see no more but the outward action, God looks chiefly, if not only at the heart;
Man can see no more but the outward actium, God looks chiefly, if not only At the heart;
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man can judge of no sin till he sees it acted, with God it is acted as soon as it is conceiv'd.
man can judge of no since till he sees it acted, with God it is acted as soon as it is conceived.
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When lust hath conceiv'd, it brings forth sin; When lust hath conceived, it brings forth since;
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and sin when it is finish'd, brings forth death, James 1. 15. 'Tis conceiv'd as soon as ever it is thought of with consent;and sin when it is finished, brings forth death, James 1. 15. It's conceived as soon as ever it is Thought of with consent;
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as we proceed to delight in the speculation, it ripens; when we resolve to commit it, then 'tis finish'd;
as we proceed to delight in the speculation, it ripens; when we resolve to commit it, then it's finished;
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for then the heart has done as much as it can do. Though we never proceed to action, 'tis perfect sin.
for then the heart has done as much as it can do. Though we never proceed to actium, it's perfect since.
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I cannot say it is more sin if we do bring it to action. Only then 'tis the more dangerous, and approaches more to habit;
I cannot say it is more since if we do bring it to actium. Only then it's the more dangerous, and Approaches more to habit;
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for the purpose continues all the while we commit it, and is confirmed by the pleasure we have in committing it.
for the purpose continues all the while we commit it, and is confirmed by the pleasure we have in committing it.
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Therefore 'tis the great mercy of God when he restrains us, when he hinders us,
Therefore it's the great mercy of God when he restrains us, when he hinders us,
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when he takes away the power and opportunity from us, that we cannot put an ill purpose in execution:
when he Takes away the power and opportunity from us, that we cannot put an ill purpose in execution:
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though we are nevertheless guilty of the sin, having gone as far as we can go in it,
though we Are nevertheless guilty of the since, having gone as Far as we can go in it,
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when it is fully resolv'd and purpos'd in the heart.
when it is Fully resolved and purposed in the heart.
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Mat, 15. 19. says our Saviour, Out of the heart proceed evil thoughts, Murders, Adulteries, Fornications, Thefts, false Witness, Blasphemy. Mathew, 15. 19. Says our Saviour, Out of the heart proceed evil thoughts, Murders, Adulteries, Fornications, Thefts, false Witness, Blasphemy.
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They could not proceed out of the heart, but that first they were in the heart.
They could not proceed out of the heart, but that First they were in the heart.
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And many sins may be in the heart, that are never brought forth into action.
And many Sins may be in the heart, that Are never brought forth into actium.
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All the sins that I have mentioned may lie within in the heart, and only those come abroad that see their occasion;
All the Sins that I have mentioned may lie within in the heart, and only those come abroad that see their occasion;
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but whether outward or inward, they are the works of the flesh, they are the same sins whether purposed and committed,
but whither outward or inward, they Are the works of the Flesh, they Are the same Sins whither purposed and committed,
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or whether never committed, but only purpos'd and determin'd in the heart. These we are to mortifie, says my Text:
or whither never committed, but only purposed and determined in the heart. These we Are to mortify, Says my Text:
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To mortifie, that is, to kill them, to put them to death; or, which is equivalent, yea much better, to keep them from ever coming to life.
To mortify, that is, to kill them, to put them to death; or, which is equivalent, yea much better, to keep them from ever coming to life.
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This mortifying of sin, is the proper work and business of Repentance: now Repentance (ye know) runs throughout the whole course of ones life:
This mortifying of since, is the proper work and business of Repentance: now Repentance (you know) runs throughout the Whole course of ones life:
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every day of our life has need of repentance, for no day is free from the pollution of sin.
every day of our life has need of Repentance, for no day is free from the pollution of since.
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But through Gods mercy in Christ, sin shall not be imputed to them in whom it is mortified or subdued and kept under, in whom the power of it is conquered and kill'd,
But through God's mercy in christ, since shall not be imputed to them in whom it is mortified or subdued and kept under, in whom the power of it is conquered and killed,
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or in whom 'tis kept from coming to life.
or in whom it's kept from coming to life.
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I endeavour to use so many several terms, as may reach the several states of men, which I have to consider.
I endeavour to use so many several terms, as may reach the several states of men, which I have to Consider.
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The first state is of them that are not yet grown up to years of discretion, that cannot yet fully distinguish between good and evil;
The First state is of them that Are not yet grown up to Years of discretion, that cannot yet Fully distinguish between good and evil;
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they are to mortifie sin, (I cannot properly call it repentance) that have not yet soil'd the white robe of Innocence which they put on through Gods Grace in the Sacrament of Baptism.
they Are to mortify since, (I cannot properly call it Repentance) that have not yet soiled the white robe of Innocence which they put on through God's Grace in the Sacrament of Baptism.
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The second state is of them who having broke their Baptismal profession, and having fallen into sin, through ignorance and frailty, have not yet proceeded so far as to have defil'd themselves by any wilful or deliberate sin.
The second state is of them who having broke their Baptismal profession, and having fallen into since, through ignorance and frailty, have not yet proceeded so Far as to have defiled themselves by any wilful or deliberate since.
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The third state is of them who have thus transgressed, and yet not gone to that height of enormity,
The third state is of them who have thus transgressed, and yet not gone to that height of enormity,
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as to commit any sin against the light of nature, such as God has particularly threatned with excision;
as to commit any since against the Light of nature, such as God has particularly threatened with excision;
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and have not yet contracted any habitual custom of those sins into which they have fallen.
and have not yet contracted any habitual custom of those Sins into which they have fallen.
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The fourth state is of them who having done thus are therefore said to be spiritually dead The Question is, what men in each of these states have to do in the work of Repentance? how in each of these states they are to mortifie the deeds of the flesh?
The fourth state is of them who having done thus Are Therefore said to be spiritually dead The Question is, what men in each of these states have to do in the work of Repentance? how in each of these states they Are to mortify the Deeds of the Flesh?
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First of them that are not yet grown up to years of discretion, children that can scarce distinguish between good and evil;
First of them that Are not yet grown up to Years of discretion, children that can scarce distinguish between good and evil;
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the question is, what they have to do in this work? sure there is much to be done by their Parents and Governours.
the question is, what they have to do in this work? sure there is much to be done by their Parents and Governors.
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'Tis their duty to forwarn them of sin; to make them know their danger of it, and by it;
It's their duty to forwarn them of since; to make them know their danger of it, and by it;
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to teach them, as they are able to learn, what solemn Vows and Professions were made for them in Baptism.
to teach them, as they Are able to Learn, what solemn Vows and Professions were made for them in Baptism.
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The first promise then made for them was, that they should forsake the Devil and all his works, the pomps and vanities of this world,
The First promise then made for them was, that they should forsake the devil and all his works, the pomps and vanities of this world,
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and all the sinful lusts of the flesh. Children should be taught what these things are;and all the sinful Lustiest of the Flesh. Children should be taught what these things Are;
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how hard it is to forsake them, through the naughtiness of our natural disposition;
how hard it is to forsake them, through the naughtiness of our natural disposition;
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and yet how necessary 'tis to forsake them, and how possible through the Grace and Goodness of God.
and yet how necessary it's to forsake them, and how possible through the Grace and goodness of God.
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Children should be taught in their daily prayers, to acknowledge what they find of their ignorance and frailty, to ask pardon for what has been amiss in their little time past,
Children should be taught in their daily Prayers, to acknowledge what they find of their ignorance and frailty, to ask pardon for what has been amiss in their little time passed,
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and to beg the assistance of Gods Grace for the future.
and to beg the assistance of God's Grace for the future.
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Whensoever they do fall into actual sin, as soon as ever it comes to the knowledge of their friends, 'tis their duty to admonish them,
Whensoever they do fallen into actual since, as soon as ever it comes to the knowledge of their Friends, it's their duty to admonish them,
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and to make them sensible of it; to make them ashamed of it, and sorry for it;
and to make them sensible of it; to make them ashamed of it, and sorry for it;
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To bring them, if it be possible, to hate and detest it;
To bring them, if it be possible, to hate and detest it;
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To see that they Confess it to God, and ask his pardon for that sin and all other;
To see that they Confess it to God, and ask his pardon for that since and all other;
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that they resolve by promise to forsake it, and beseech God for his Grace to enable them to fulfil that good resolution.
that they resolve by promise to forsake it, and beseech God for his Grace to enable them to fulfil that good resolution.
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In the whole course of our life after Infancy, being obnoxious to many and manifold sins;
In the Whole course of our life After Infancy, being obnoxious to many and manifold Sins;
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some of Ignorance, some of Weakness, and some of Wilfulness and Presumption; and none of these being to be forgiven without Repentance;
Some of Ignorance, Some of Weakness, and Some of Wilfulness and Presumption; and none of these being to be forgiven without Repentance;
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we ought, as far as we know and are able, to suit our Repentance to our Sins.
we ought, as Far as we know and Are able, to suit our Repentance to our Sins.
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For sins of Ignorance, and of daily Incursion, I conceive a general Repentance may suffice: for sins of Wilfulness and Presumption, there ought to be a particular Repentance.
For Sins of Ignorance, and of daily Incursion, I conceive a general Repentance may suffice: for Sins of Wilfulness and Presumption, there ought to be a particular Repentance.
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First, for sins of Weakness and daily Incursion, I say, 'tis necessary there should be a general Repentance.
First, for Sins of Weakness and daily Incursion, I say, it's necessary there should be a general Repentance.
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Every one that has the use of knowledge and reason, should make such a daily Confession in his Prayers,
Every one that has the use of knowledge and reason, should make such a daily Confessi in his Prayers,
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as David did in that Psalm 19, 12. Cleanse me Lord from my secret sins. This our Church has taught us to do in our publick Prayers;
as David did in that Psalm 19, 12. Cleanse me Lord from my secret Sins. This our Church has taught us to do in our public Prayers;
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and we should do it as oft as we repeat that Confession, Almighty and most merciful Father, we have offended against thy holy Laws, doing those things which we ought not to have done,
and we should do it as oft as we repeat that Confessi, Almighty and most merciful Father, we have offended against thy holy Laws, doing those things which we ought not to have done,
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and not doing those things which we ought to have done. and not doing those things which we ought to have done.
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In this and such like offices, we sum up together our sins of Ignorance and daily Incursion;
In this and such like Offices, we sum up together our Sins of Ignorance and daily Incursion;
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we cast our selves, with them, before the Tribunal of God;
we cast our selves, with them, before the Tribunal of God;
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imploring that Mercy, which according to the terms of the Gospel, we are sure he will grant to them that confess in the general those sins which they know not in particular.
imploring that Mercy, which according to the terms of the Gospel, we Are sure he will grant to them that confess in the general those Sins which they know not in particular.
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In this sense I conceive those words may be understood, 1 John 1. 9. We, says the Apostle of himself,
In this sense I conceive those words may be understood, 1 John 1. 9. We, Says the Apostle of himself,
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and such as he was, cannot say that we have no sin: We have sins of Ignorance, and of daily incursion;
and such as he was, cannot say that we have no since: We have Sins of Ignorance, and of daily incursion;
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but blessed be God, if we confess our sins, he is faithful and will forgive us, according to the terms of the Gospel.
but blessed be God, if we confess our Sins, he is faithful and will forgive us, according to the terms of the Gospel.
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As for those sins which need a particular Repentance, of them, says the same Apostle, he that abides in God, sinneth not, 1 John 3. 6. and ver. 9. He does not commit sin, he does not fall into wilful and deliberate sin.
As for those Sins which need a particular Repentance, of them, Says the same Apostle, he that abides in God, Sinneth not, 1 John 3. 6. and for. 9. He does not commit since, he does not fallen into wilful and deliberate since.
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If he does, there is a breach, and he must speedily make it up by particular repentance for that particular sin.
If he does, there is a breach, and he must speedily make it up by particular Repentance for that particular since.
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Good God! how many such sins do many of us commit, and pass them by without particular notice,
Good God! how many such Sins do many of us commit, and pass them by without particular notice,
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and therefore without particular Repentance? they do not remember themselves, and are as quiet as if God had forgotten them.
and Therefore without particular Repentance? they do not Remember themselves, and Are as quiet as if God had forgotten them.
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Because this happens too oft, and cannot be helpt when 'tis past;
Because this happens too oft, and cannot be helped when it's past;
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I must mind them that are sensible of it, how much they are oblig'd to special and solemn acts of Repentance.
I must mind them that Are sensible of it, how much they Are obliged to special and solemn acts of Repentance.
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This God will surely expect, and less will not be accepted at their hands;
This God will surely expect, and less will not be accepted At their hands;
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that they should set apart some special times for their spiritual accompt, and especially when they would prepare to receive the Lords Supper.
that they should Set apart Some special times for their spiritual account, and especially when they would prepare to receive the lords Supper.
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All Christians are oblig'd to receive at Easter, according to the ancient Laws yet in force.
All Christians Are obliged to receive At Easter, according to the ancient Laws yet in force.
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When those Laws were first made in the Primitive Church, care was taken there should be a time of preparation:
When those Laws were First made in the Primitive Church, care was taken there should be a time of preparation:
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and (I suppose for this purpose) it was wisely ordain'd, that there should be not only a whole Lent of Abstinence, but a Week of Fasting;
and (I suppose for this purpose) it was wisely ordained, that there should be not only a Whole Lent of Abstinence, but a Week of Fasting;
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the Passion Week, in which men, as it were, with one common consent, not to interrupt and hinder one another, might set themselvs to examine the state of their Conscience, to mortifie their Lusts,
the Passion Week, in which men, as it were, with one Common consent, not to interrupt and hinder one Another, might Set themselves to examine the state of their Conscience, to mortify their Lustiest,
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and correct their evil Habits, to purge out the old Leaven before they come to the Feast of that Sacrament.
and correct their evil Habits, to purge out the old Leaven before they come to the Feast of that Sacrament.
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What care the Church has taken for this, we ought our selves to take for all our other preparations;
What care the Church has taken for this, we ought our selves to take for all our other preparations;
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to set apartSufficient time for the cleansing of the Conscience.
to Set apartSufficient time for the cleansing of the Conscience.
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To say how much is Sufficient, I shall not undertake, for the measures are various according to mens several circumstances:
To say how much is Sufficient, I shall not undertake, for the measures Are various according to men's several Circumstances:
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Of them that have much time, much will be requir'd; and less will be sufficient for them that have less:
Of them that have much time, much will be required; and less will be sufficient for them that have less:
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But I beseech you let the thing be effectually done.
But I beseech you let the thing be effectually done.
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Call your self into your Chamber or Closet, and there, as the Psalmist says, Commune with your own heart and be still.
Call your self into your Chamber or Closet, and there, as the Psalmist Says, Commune with your own heart and be still.
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Examine your self wherein you have transgress'd, and wherein you have been most apt to transgress, especially in those things which are your foulest transgressions.
Examine your self wherein you have transgressed, and wherein you have been most apt to transgress, especially in those things which Are your Foulest transgressions.
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Search as far as you are able into the very particulars of them: where you have forgot the particulars, yet at least, to remember the kinds of them.
Search as Far as you Are able into the very particulars of them: where you have forgotten the particulars, yet At least, to Remember the Kinds of them.
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The kinds of every ones sins are known to himself:
The Kinds of every ones Sins Are known to himself:
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The kinds wherein men may sin are infinite, and yet these may be reduc'd under certain Heads;
The Kinds wherein men may sin Are infinite, and yet these may be reduced under certain Heads;
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and are so in some Books to which you may have recourse, in this duty of Self-examination.
and Are so in Some Books to which you may have recourse, in this duty of Self-examination.
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If you have not such a Catalogue of Heads (which were well worth the having and considering at such a time) you may do well to think deliberately with your selves what you know that God has commanded in Scripture,
If you have not such a Catalogue of Heads (which were well worth the having and considering At such a time) you may do well to think deliberately with your selves what you know that God has commanded in Scripture,
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and what you know that God has forbidden in Scripture;
and what you know that God has forbidden in Scripture;
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and examine your self how you have done those things which God has commanded, and avoided what God has forbidden. Especially
and examine your self how you have done those things which God has commanded, and avoided what God has forbidden. Especially
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If you know any Catalogue in Scripture, either of Commands and Duties, or of Prohibitions and Sins;
If you know any Catalogue in Scripture, either of Commands and Duties, or of Prohibitions and Sins;
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you may do well to examine your self by that Catalogue, and to consider what the state of your soul is as to every Particular.
you may do well to examine your self by that Catalogue, and to Consider what the state of your soul is as to every Particular.
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For example, you know the Ten Commandments of the Moral Law; you may take a particular account of your obedience to those Commands.
For Exampl, you know the Ten commandments of the Moral Law; you may take a particular account of your Obedience to those Commands.
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You know the three Theological Virtues, Faith, Hope, and Charity; examine the state of your soul as to these three Graces and Virtues.
You know the three Theological Virtues, Faith, Hope, and Charity; examine the state of your soul as to these three Graces and Virtues.
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You may possibly have observ'd sundry Catalogues of sins;
You may possibly have observed sundry Catalogues of Sins;
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I quoted you one in Gal. 5. 19. you find there how God threatens all them that are guilty of such sins, you may do well to ask your selves with the Apostles, Is it I? and see what answer you can make upon each of those Particulars.
I quoted you one in Gal. 5. 19. you find there how God threatens all them that Are guilty of such Sins, you may do well to ask your selves with the Apostles, Is it I? and see what answer you can make upon each of those Particulars.
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To do just as I advise in this matter, I know is not so absolutely necessary;
To do just as I Advice in this matter, I know is not so absolutely necessary;
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for the same thing may be effected sundry ways:
for the same thing may be effected sundry ways:
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but this way is the best that I am able to advise, and I am sure the thing might be profitably done:
but this Way is the best that I am able to Advice, and I am sure the thing might be profitably done:
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I question how faithful they are to themselves that leave it undone.
I question how faithful they Are to themselves that leave it undone.
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The use of this advice is, as far as 'tis possible, to find out the particulars;
The use of this Advice is, as Far as it's possible, to find out the particulars;
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at least to find out the kinds of your sins. That having found you may mortifie them;
At least to find out the Kinds of your Sins. That having found you may mortify them;
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bring them forth one by one in Confession, and recount them to God in the bitterness of your soul;
bring them forth one by one in Confessi, and recount them to God in the bitterness of your soul;
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and take up strong resolutions against them, beseeching God by his Grace, to enable you to fulfil those resolutions.
and take up strong resolutions against them, beseeching God by his Grace, to enable you to fulfil those resolutions.
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Yet when all this is done, I cannot say you have mortified your sin, till you have truly forsaken it,
Yet when all this is done, I cannot say you have mortified your since, till you have truly forsaken it,
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and at least broke the Habit of it. This is true Mortification, when the sin is cast off and forsaken;
and At least broke the Habit of it. This is true Mortification, when the since is cast off and forsaken;
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when the lust, the parent of it is so conquer'd and subdued, that though still it dwell in us (we cannot help that) yet it hath no more dominion over us.
when the lust, the parent of it is so conquered and subdued, that though still it dwell in us (we cannot help that) yet it hath no more dominion over us.
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But what shall we say when the sin is not forsaken, when lust is in full dominion,
But what shall we say when the since is not forsaken, when lust is in full dominion,
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when Religion and the fear of God is so abandon'd and lost, that one does not stick at those Sins which the Gentiles, that have onely the Light of Nature, would have detested and abhorr'd? Or when one allows himself in the Habitual Practise of that which he knows to be Sin,
when Religion and the Fear of God is so abandoned and lost, that one does not stick At those Sins which the Gentiles, that have only the Light of Nature, would have detested and abhorred? Or when one allows himself in the Habitual practice of that which he knows to be since,
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or might know, if he would but consider it? In this Case, the Person being spiritually dead, (which is the fourth and last State) I am to show how such an one may yet mortifie the Deeds of the Flesh, (that is) may recover from this Death, and so scape Eternal Death;
or might know, if he would but Consider it? In this Case, the Person being spiritually dead, (which is the fourth and last State) I am to show how such an one may yet mortify the deeds of the Flesh, (that is) may recover from this Death, and so escape Eternal Death;
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which is the next thing that falls under consideration. And surely this Estate being extraordinary bad, is not to be remedied without extraordinary Care.
which is the next thing that falls under consideration. And surely this Estate being extraordinary bad, is not to be remedied without extraordinary Care.
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Lust, where it has got an Head, where it has the Dominion, is like that Unclean Spirit, Mat. xvii. 21. that was not to be cast out without Prayer and Fasting. Without Prayer there is nothing to be done in any spiritual Business;
Lust, where it has god an Head, where it has the Dominion, is like that Unclean Spirit, Mathew xvii. 21. that was not to be cast out without Prayer and Fasting. Without Prayer there is nothing to be done in any spiritual Business;
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especially in this, there is need of most intent and most vehement Prayer.
especially in this, there is need of most intent and most vehement Prayer.
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And there is need of Fasting too, that is, of much Severity to be exercised upon our selves:
And there is need of Fasting too, that is, of much Severity to be exercised upon our selves:
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and that not onely in Abstinence from Meats, which of it self, St. Paul says, profits little, 1 Tim. iv. 8. but we are chiefly to abstain from the satisfying of our Lusts in those things which are more to us than Meat and Drink.
and that not only in Abstinence from Meats, which of it self, Saint Paul Says, profits little, 1 Tim. iv. 8. but we Are chiefly to abstain from the satisfying of our Lustiest in those things which Are more to us than Meat and Drink.
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This being as much the hardest, as most needful Severity;
This being as much the Hardest, as most needful Severity;
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our Saviour calls it, The plucking out of the Right Eye, the cutting off a Limb, Mat. v. 30. St. Paul calls it, The Circumcision of the Heart, Rom. ii. 19. and Gal. v. 24. The crueifying of the Flesh, with its Affections and Lusts.
our Saviour calls it, The plucking out of the Right Eye, the cutting off a Limb, Mathew v. 30. Saint Paul calls it, The Circumcision of the Heart, Rom. ii. 19. and Gal. v. 24. The crueifying of the Flesh, with its Affections and Lusts.
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I know 'tis in vain to proceed upon this Subject, to show how a Man spiritually dead, should mortifie fin;
I know it's in vain to proceed upon this Subject, to show how a Man spiritually dead, should mortify fin;
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how one dead in any kind, should do any act of life in that kind; much more, to excite you with great Cost and Pains to endeavour it;
how one dead in any kind, should do any act of life in that kind; much more, to excite you with great Cost and Pains to endeavour it;
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unless first I show that you are capable to do it:
unless First I show that you Are capable to do it:
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for no Man that thinks what he does, will set about, much less be at great cost to do, that which he thinks impossible to be done.
for no Man that thinks what he does, will Set about, much less be At great cost to do, that which he thinks impossible to be done.
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Therefore, ere I go any farther, I shall endeavour to show, how he that is spiritually dead may mortifie Sin,
Therefore, ere I go any farther, I shall endeavour to show, how he that is spiritually dead may mortify since,
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and what is to be done on his part towards the mortifying of it. I trust you understand what is most certainly true;
and what is to be done on his part towards the mortifying of it. I trust you understand what is most Certainly true;
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that as there is no Man wholly free from Lust, so there is no Man entirely under the Dominion of it.
that as there is no Man wholly free from Lust, so there is no Man entirely under the Dominion of it.
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That Devil is not so great in any Man living, that he can quite put out the Eyes,
That devil is not so great in any Man living, that he can quite put out the Eyes,
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or stop the Mouth of his Conscience: Nay, he cannot hinder it from observing, and speaking out, and interrupting him between whiles.
or stop the Mouth of his Conscience: Nay, he cannot hinder it from observing, and speaking out, and interrupting him between while.
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No Habit is so deeply radicated in us, so entirely possest of us, but that it may be broken off, it may be alter'd by degrees,
No Habit is so deeply radicated in us, so entirely possessed of us, but that it may be broken off, it may be altered by Degrees,
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and turn'd quite into the contrary, as we may order the matter. That ill Habits may be alter'd we know, and by what Causes; as by Diet and Physick; by Education and Converse;
and turned quite into the contrary, as we may order the matter. That ill Habits may be altered we know, and by what Causes; as by Diet and Physic; by Education and Converse;
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by diligent Exercise, whether for ones Moral Improvement, or whether out of any other Design. We know Men may be extremely changed, for we see by experience they are so.
by diligent Exercise, whither for ones Moral Improvement, or whither out of any other Design. We know Men may be extremely changed, for we see by experience they Are so.
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It were no hard thing to shew by Examples, some that have been in their time Lavish, Riotous, Spendthrifts,
It were no hard thing to show by Examples, Some that have been in their time Lavish, Riotous, Spendthrifts,
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and come after to be Greedy, Sordid, Penurious Wretches.
and come After to be Greedy, Sordid, Penurious Wretches.
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Some that were Dissolute and Loose, without appearance of any Sense of Religion, have in time come to be Superstitious, Schismatical, and Factious.
some that were Dissolute and Lose, without appearance of any Sense of Religion, have in time come to be Superstitious, Schismatical, and Factious.
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Such as have been factious in their Sect of Religion, having afterward found that to be a Cheat,
Such as have been factious in their Sect of Religion, having afterwards found that to be a Cheat,
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and judging all Religion to be so, have turn'd Ranters, and run out into all manner of Licentiousness.
and judging all Religion to be so, have turned Ranters, and run out into all manner of Licentiousness.
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Some that have much valu'd Themselves by their Cloaths, and taken a Pride to out - do others that way, becoming Quakers have put off that Pride,
some that have much valued Themselves by their Clothes, and taken a Pride to out - do Others that Way, becoming Quakers have put off that Pride,
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and put on Spiritual Pride in the stead. 'Tis Lust governs them still, though it has shifted it self;
and put on Spiritual Pride in the stead. It's Lust governs them still, though it has shifted it self;
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it hath alter'd its Habit, it hath quitted its Place, and put on other Circumstances; 'tis no other than Satan that has cast out Satan.
it hath altered its Habit, it hath quit its Place, and put on other circumstances; it's no other than Satan that has cast out Satan.
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However this sufficiently shows how possible it is for a Habit to be broken and left off, and turn'd into the contrary.
However this sufficiently shows how possible it is for a Habit to be broken and left off, and turned into the contrary.
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Being sure then it is possible, we are to see how this may be done to good purpose in the way of Mortification.
Being sure then it is possible, we Are to see how this may be done to good purpose in the Way of Mortification.
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It may be done Morally, as I intimated before:
It may be done Morally, as I intimated before:
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So Heathens have done it, and so the Spiritually Dead may do it, Morally, by attending to the Dictates of Natural Reason.
So heathens have done it, and so the Spiritually Dead may do it, Morally, by attending to the Dictates of Natural Reason.
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Common Reason will tell you what a weakness it is to give the Reins to your Lust, to let your Beast carry you whither he pleases;
Common Reason will tell you what a weakness it is to give the Reins to your Lust, to let your Beast carry you whither he Pleases;
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to run out of your Estate, your Credit, your Health, in pursuit of an unsatisfying momentany Pleasure:
to run out of your Estate, your Credit, your Health, in pursuit of an unsatisfying momentany Pleasure:
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and will therefore tell you how unwise they are that give themselves to Drunkenness, to Riot, and Uncleanness.
and will Therefore tell you how unwise they Are that give themselves to drunkenness, to Riot, and Uncleanness.
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Common Reason will tell you what a vain thing it is to Pride your selves in that which is not yours,
Common Reason will tell you what a vain thing it is to Pride your selves in that which is not yours,
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or in that which soon may be anothers, (for all things here are subject to Time and Chance.) Common Reason will tell you what a madness it is to run into a Needless Quarrel,
or in that which soon may be another's, (for all things Here Are Subject to Time and Chance.) Common Reason will tell you what a madness it is to run into a Needless Quarrel,
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and then, as the fashion is, to stake all you have upon the issue of it;
and then, as the fashion is, to stake all you have upon the issue of it;
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to put it in the power of every worthless man to make you go to Cross and Pile with him for your Life.
to put it in the power of every worthless man to make you go to Cross and Pile with him for your Life.
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Common Reason will tell you what a vexatious, endless thing it is to set your heart upon uncertain Riches;
Common Reason will tell you what a vexatious, endless thing it is to Set your heart upon uncertain Riches;
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to live Poor, that you may die Rich; to wrong others, and be never the better for't your self, but much the worse,
to live Poor, that you may die Rich; to wrong Others, and be never the better fored your self, but much the Worse,
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when all accounts are cast up. These and many things more, common Reason will tell you, if you attentively heed it.
when all accounts Are cast up. These and many things more, Common Reason will tell you, if you attentively heed it.
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You may learn much from Reason, and 'tis well if you do that;
You may Learn much from Reason, and it's well if you do that;
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But let me tell you, Reason will not do this business in my Text. It will not convince you of all Sins, it cannot cope with all Lusts, it corrects but few Habits, and not any sufficiently:
But let me tell you, Reason will not do this business in my Text. It will not convince you of all Sins, it cannot cope with all Lustiest, it corrects but few Habits, and not any sufficiently:
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for it does not purifie the Fountain, it cleanses not the Heart; it does not place it upon God, the right Object;
for it does not purify the Fountain, it cleanses not the Heart; it does not place it upon God, the right Object;
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it does not season it with Grace, the right Principle;
it does not season it with Grace, the right Principle;
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without which all that you do otherwise is light and defective, 'twill not hold weight in the Scales of the Sanctuary of God.
without which all that you do otherwise is Light and defective, it'll not hold weight in the Scales of the Sanctuary of God.
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This it is which the Apostle supposes in this Work, saying, If you through the Spirit mortifie the Deeds of the Flesh:
This it is which the Apostle supposes in this Work, saying, If you through the Spirit mortify the deeds of the Flesh:
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You must do it, but not you; you of your selves, so you cannot; but you through the Spirit, so you may, and so you ought to do it.
You must do it, but not you; you of your selves, so you cannot; but you through the Spirit, so you may, and so you ought to do it.
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The Spirit in this Text is taken by Interpreters for either the Spirit of God, or the Spirit of Man;
The Spirit in this Text is taken by Interpreters for either the Spirit of God, or the Spirit of Man;
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both these, in their several ways and degrees, have to do in the Work of Mortification.
both these, in their several ways and Degrees, have to do in the Work of Mortification.
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First Actively, onely the Spirit of God: and that either outwardly, by means; or inwardly, working on our Spirit.
First Actively, only the Spirit of God: and that either outwardly, by means; or inwardly, working on our Spirit.
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Outwardly God has given us means of Mortification, both to them in whom it succeeds, and to them in whom it succeeds not:
Outwardly God has given us means of Mortification, both to them in whom it succeeds, and to them in whom it succeeds not:
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Those Means are both his Word and his Works.
Those Means Are both his Word and his Works.
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First, Gods Word is generally propounded in Scripture, where whoso reads and lists to observe cannot but see how God forbids and dissuades from all manner of Sin,
First, God's Word is generally propounded in Scripture, where whoso reads and lists to observe cannot but see how God forbids and dissuades from all manner of since,
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how he invites and exhorts us to Repentance and Newness of Life. He cannot but see how God seconds his Commands with exceeding rich and precious Promises:
how he invites and exhorts us to Repentance and Newness of Life. He cannot but see how God seconds his Commands with exceeding rich and precious Promises:
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He cannot but see how his Prohibitions are prest with Threatnings of Judgments both in this Life and the future. Of his Works:
He cannot but see how his Prohibitions Are pressed with Threatenings of Judgments both in this Life and the future. Of his Works:
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We have an account of His Wonders of old, in all the Historical Part of Scripture;
We have an account of His Wonders of old, in all the Historical Part of Scripture;
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of the Mercies which he shewed to them that did Repent, and of the Judgments which he executed upon hardened and impenitent Sinners.
of the mercies which he showed to them that did repent, and of the Judgments which he executed upon hardened and impenitent Sinners.
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We cannot but see in our own daily Experience the Works of Gods ordinary Providence, both his Judgments and his Mercies in this Life.
We cannot but see in our own daily Experience the Works of God's ordinary Providence, both his Judgments and his mercies in this Life.
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We see daily enough to convince us, if we please to observe, that as the Psalmist says, Verily there is a Reward for the Righteous, verily there is a God that judgeth even here in the Earth.
We see daily enough to convince us, if we please to observe, that as the Psalmist Says, Verily there is a Reward for the Righteous, verily there is a God that Judgeth even Here in the Earth.
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Nay, if we collect from Experience, we need go no farther than our selves.
Nay, if we collect from Experience, we need go no farther than our selves.
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We are forgetful and ungrateful, if we observe not in our selves that God has been merciful to us, that he has not taken us at advantage;
We Are forgetful and ungrateful, if we observe not in our selves that God has been merciful to us, that he has not taken us At advantage;
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that he has spar'd us when he might have punish'd us, and punish'd us Gently when he might have consumed us:
that he has spared us when he might have punished us, and punished us Gently when he might have consumed us:
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We cannot but see how he has forborn us, and warn'd us;
We cannot but see how he has forborn us, and warned us;
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how he has sometime come near and threatned us, and as it were walk'd off to see what we would do:
how he has sometime come near and threatened us, and as it were walked off to see what we would do:
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We cannot but see what he has done to others before our Eyes, how he has made quick work with them,
We cannot but see what he has done to Others before our Eyes, how he has made quick work with them,
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and cut them off in his wrath;
and Cut them off in his wrath;
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whilst we have been the Objects of his Patience and Long-suffering, treated with all the Means,
while we have been the Objects of his Patience and Long-suffering, treated with all the Means,
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and invited with great Opportunities, (for what end?) to bring us to Repentance.
and invited with great Opportunities, (for what end?) to bring us to Repentance.
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If that be his end, as we are certain it is, where is the fault all this while, that You have not yet mortify'd the Deeds of the Flesh, O ye that are dead in Trespasses and Sins?
If that be his end, as we Are certain it is, where is the fault all this while, that You have not yet mortified the deeds of the Flesh, Oh you that Are dead in Trespasses and Sins?
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What is it because you are dead? So some may conceive; we being dead there is nothing for us to do;
What is it Because you Are dead? So Some may conceive; we being dead there is nothing for us to do;
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yes, there is much for you to do, much that you may do;
yes, there is much for you to do, much that you may do;
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so much, that as you cannot but confess 'tis your fault that you are spiritually dead,
so much, that as you cannot but confess it's your fault that you Are spiritually dead,
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so it is ten thousand times more your fault if you continue so.
so it is ten thousand times more your fault if you continue so.
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For though you are so far dead that you cannot be rightly active, you are to be more than meerly passive in the Work of Mortification.
For though you Are so Far dead that you cannot be rightly active, you Are to be more than merely passive in the Work of Mortification.
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I mean, you are not Stocks and Stones, you are not tied to a necessity of lying still.
I mean, you Are not Stocks and Stones, you Are not tied to a necessity of lying still.
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Though you are so dead, that you cannot help your selves; you can do that which being done, God will assuredly help you.
Though you Are so dead, that you cannot help your selves; you can do that which being done, God will assuredly help you.
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God will help you if you earnestly apply your selves unto him; if you use those Means which he has prescribed;
God will help you if you earnestly apply your selves unto him; if you use those Means which he has prescribed;
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if you bewail that which has so deaded and disabled you;
if you bewail that which has so deadened and disabled you;
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if you earnestly sue to him for his Grace to enable you, and for his Mercy to spare you,
if you earnestly sue to him for his Grace to enable you, and for his Mercy to spare you,
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so long time that this Work may yet be brought to Perfection. Prayer to God should have the first place, if it has any in this matter;
so long time that this Work may yet be brought to Perfection. Prayer to God should have the First place, if it has any in this matter;
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and that it has, St. Peter teaches in his Advice to Simon Magus, Acts viii. 22, 23. Thou art (says he) in the Gall of Bitterness,
and that it has, Saint Peter Teaches in his advice to Simon Magus, Acts viii. 22, 23. Thou art (Says he) in the Gall of Bitterness,
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and in the Bond of Iniquity; yet pray unto God, if perhaps thy Wickedness may be forgiven thee. and in the Bound of Iniquity; yet pray unto God, if perhaps thy Wickedness may be forgiven thee.
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Doubtless a wicked mans Prayer is abomination to the Lord, while he resolves to continue such;
Doubtless a wicked men Prayer is abomination to the Lord, while he resolves to continue such;
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but we are as sure he can never be otherwise without daily and earnest Prayer unto God.
but we Are as sure he can never be otherwise without daily and earnest Prayer unto God.
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But then Praying is not all, ye must also do what ye can. Ye can choose whether you will go to the House of Prayer at Prayer-time;
But then Praying is not all, you must also do what you can. You can choose whither you will go to the House of Prayer At Prayer-time;
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or whether you will sit at home, or visit, or walk the Fields:
or whither you will fit At home, or visit, or walk the Fields:
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at home you can choose whether you will pray, or read a Book that may profit you;
At home you can choose whither you will pray, or read a Book that may profit you;
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or whether you will do that which may hurt, or which cannot profit you. You can choose whether you will give your mind to what you read or hear;
or whither you will do that which may hurt, or which cannot profit you. You can choose whither you will give your mind to what you read or hear;
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or whether you will divide it between Sleep and Talk, and other matters. You can, if you please, lay up what you learn;
or whither you will divide it between Sleep and Talk, and other matters. You can, if you please, lay up what you Learn;
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you can think of it again in due time, and so apply it, that it may make some impression:
you can think of it again in due time, and so apply it, that it may make Some impression:
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I do not say you can have Faith when you please; but St. Paul says, Faith comes by hearing the Word of God;
I do not say you can have Faith when you please; but Saint Paul Says, Faith comes by hearing the Word of God;
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and you may hear it when you please;
and you may hear it when you please;
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and Gods Blessing is ready to go along with his Word, it is your own fault if you do not partake of that Blessing.
and God's Blessing is ready to go along with his Word, it is your own fault if you do not partake of that Blessing.
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If you are sick, and a Physician comes to you, and offers you that which he says,
If you Are sick, and a physician comes to you, and offers you that which he Says,
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and you believe, will certainly cure you; if you take his Physick, and observe his Rules, and so doing recover your Health;
and you believe, will Certainly cure you; if you take his Physic, and observe his Rules, and so doing recover your Health;
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it is he that has cur'd you, you have not cur'd your self.
it is he that has cured you, you have not cured your self.
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And yet thus much you have done towards it, you have done all as he directed you, you have been willingly passive, which was more than he could compel you to be.
And yet thus much you have done towards it, you have done all as he directed you, you have been willingly passive, which was more than he could compel you to be.
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Now this is all that God requires in the Work of our Conversion; He could compel us, but he will not;
Now this is all that God requires in the Work of our Conversion; He could compel us, but he will not;
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for he expects we should be willingly passive: he would have us take his Physick, and observe his Rules.
for he expects we should be willingly passive: he would have us take his Physic, and observe his Rules.
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God expects we should apply our Hearts to Spiritual Knowledge, with a full resolution to live accordingly.
God expects we should apply our Hearts to Spiritual Knowledge, with a full resolution to live accordingly.
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God expects we should abstain from ill Diet, that is, from the satisfying of our Lusts, which (I have shown you) upon a Moral Account we are able to abstain from, if we please.
God expects we should abstain from ill Diet, that is, from the satisfying of our Lustiest, which (I have shown you) upon a Moral Account we Are able to abstain from, if we please.
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God expects we should be conversant in his Word, and that we should observe him in his Works.
God expects we should be conversant in his Word, and that we should observe him in his Works.
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For his Word, he expects you should read or hear it often, and diligently;
For his Word, he expects you should read or hear it often, and diligently;
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that what you read or hear, you should lay to heart, so as to make some impression;
that what you read or hear, you should lay to heart, so as to make Some impression;
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that you should heed it with the same concernment, and with at least as much effect,
that you should heed it with the same concernment, and with At least as much Effect,
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as you would do if your Lawyer should tell you of something which endanger'd your whole Estate;
as you would do if your Lawyer should tell you of something which endangered your Whole Estate;
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or if your Physician should warn you of some Disease, that, if not prevented, would shorten your Life.
or if your physician should warn you of Some Disease, that, if not prevented, would shorten your Life.
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Of his Works, chiefly of his Judgments, God expects you should be a diligent Observer. First, when you see others suffer for their sins, which perhaps are also yours;
Of his Works, chiefly of his Judgments, God expects you should be a diligent Observer. First, when you see Others suffer for their Sins, which perhaps Are also yours;
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You cannot but know that God has made them Examples to you:
You cannot but know that God has made them Examples to you:
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and therefore (whatsoever his end may be towards them) you have much cause to fear, that unless you repent, God will also make you (perhaps you next) an Example to others?
and Therefore (whatsoever his end may be towards them) you have much cause to Fear, that unless you Repent, God will also make you (perhaps you next) an Exampl to Others?
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When any Judgment of God is fallen upon your self, God expects you should consider whence it comes, and wherefore 'tis; to take away your sin:
When any Judgement of God is fallen upon your self, God expects you should Consider whence it comes, and Wherefore it's; to take away your since:
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that you should mind this especially in Sickness, which is the greatest Temporal Mercy, in order to a Spiritual good, the greatest God can show to any hardened and yet not incorrigible Sinner.
that you should mind this especially in Sickness, which is the greatest Temporal Mercy, in order to a Spiritual good, the greatest God can show to any hardened and yet not incorrigible Sinner.
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If ye neglect all these Methods and Means of Conversion, what remains but a sad and fearful Account? An Account that comes Slow, but will be most Sure;
If you neglect all these Methods and Means of Conversion, what remains but a sad and fearful Account? an Account that comes Slow, but will be most Sure;
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First for your Sin, and then for your Impenitence, and then for your neglect of the means of Repentance.
First for your since, and then for your Impenitence, and then for your neglect of the means of Repentance.
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This last will make you quite inexcusable.
This last will make you quite inexcusable.
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When you are in Hell, whither you are going, and must come, without Repentance, it will be another Hell to you to consider;
When you Are in Hell, whither you Are going, and must come, without Repentance, it will be Another Hell to you to Consider;
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how possible it was for you, by repenting in this Life, to have prevented that misery which now you are for ever to endure;
how possible it was for you, by repenting in this Life, to have prevented that misery which now you Are for ever to endure;
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and to have obtain'd that Bliss from which you are now separated for ever.
and to have obtained that Bliss from which you Are now separated for ever.
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Whereas contrary wise, if you lay hold on this Opportunity, if you make use of these Means, that use for which they were intended of God;
Whereas contrary wise, if you lay hold on this Opportunity, if you make use of these Means, that use for which they were intended of God;
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you will soon find a sensible Benefit, in certain Effects which ▪ deserve more time then I have now to consider them.
you will soon find a sensible Benefit, in certain Effects which ▪ deserve more time then I have now to Consider them.
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First, You will find the Means of Grace more effectual by degrees: You will find a Lesson from hence make more impression upon your thoughts:
First, You will find the Means of Grace more effectual by Degrees: You will find a lesson from hence make more impression upon your thoughts:
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You will find both a softning and a strengthning of your Heart. I dare promise you from God an encrease of the Means of Grace;
You will find both a softening and a strengthening of your Heart. I Dare promise you from God an increase of the Means of Grace;
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and perhaps a longer Life to profit by them;
and perhaps a longer Life to profit by them;
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Why not? For God willeth not the Death of a Sinner, but rather that he should be converted, and live.
Why not? For God wills not the Death of a Sinner, but rather that he should be converted, and live.
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If longer Life therefore be needful to compleat your Conversion, God will give it: if not, he will the sooner perfect your Conversion;
If longer Life Therefore be needful to complete your Conversion, God will give it: if not, he will the sooner perfect your Conversion;
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for he has declared in favour of such as you are, that He will not quench the smoaking Flax,
for he has declared in favour of such as you Are, that He will not quench the smoking Flax,
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nor break the bruised Reed, until he has brought forth Iudgment to Victory, till he has given you a full Conquest of your Sins.nor break the Bruised Reed, until he has brought forth Judgement to Victory, till he has given you a full Conquest of your Sins.
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But how? Through his Spirit: That is, the inward Work of it; which comes next to be considered.
But how? Through his Spirit: That is, the inward Work of it; which comes next to be considered.
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God works outwardly, as you have heard, by giving us the Means of our Conversion. God works inwardly by his Grace, which gives efficacy to the Means;
God works outwardly, as you have herd, by giving us the Means of our Conversion. God works inwardly by his Grace, which gives efficacy to the Means;
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or more properly, he gives it to Us;
or more properly, he gives it to Us;
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to a Sinner so humbled, and so contrite, as ye have heard, for his own Promise,
to a Sinner so humbled, and so contrite, as you have herd, for his own Promise,
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for his own Mercy's sake, God gives that Grace which is the Life and Soul of Conversion.
for his own Mercy's sake, God gives that Grace which is the Life and Soul of Conversion.
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And this being infus'd into our Spirits by the Spirit of God, may cause that Doubt among Interpreters,
And this being infused into our Spirits by the Spirit of God, may cause that Doubt among Interpreters,
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as ye have heard, (though it comes all to one) whether our mortifying of Sin be by the Spirit of God,
as you have herd, (though it comes all to one) whither our mortifying of since be by the Spirit of God,
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or by our Spirit enlightened and enabled by his Spirit. Sure enough the Agent or Efficient in our Conversion is the Spirit of God;
or by our Spirit enlightened and enabled by his Spirit. Sure enough the Agent or Efficient in our Conversion is the Spirit of God;
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Our Spirit, which is willingly Passive before and in our Conversion, after this becomes Active, it cooperates with the Spirit of God.
Our Spirit, which is willingly Passive before and in our Conversion, After this becomes Active, it cooperates with the Spirit of God.
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First in our Conversion 'tis the work of Gods Spirit to mortifie our Lusts, to break the power of them in our Hearts, to set our captive and enthralled Affections at liberty.
First in our Conversion it's the work of God's Spirit to mortify our Lustiest, to break the power of them in our Hearts, to Set our captive and enthralled Affections At liberty.
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'Tis the Work of God to change our Spirit or Rational Soul;
It's the Work of God to change our Spirit or Rational Soul;
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having thus broken the Bonds of Death wherein it was held, to quicken it, to give it Spiritual Life:
having thus broken the Bonds of Death wherein it was held, to quicken it, to give it Spiritual Life:
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so to create in us, as it were, a New Heart, and a New Spirit;
so to create in us, as it were, a New Heart, and a New Spirit;
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whence the Soul that repents is said to be a New Creature, made as Adam was at first, after the Image of God.
whence the Soul that repents is said to be a New Creature, made as Adam was At First, After the Image of God.
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Both these Works of Gods Spirit St. Paul requires of us, though our part in them be onely such as you have heard, Ephes. iv. 22, &c. That we put off, concerning the former Conversation, the Old Man, which is corrupt, according to the deceitful Lusts;
Both these Works of God's Spirit Saint Paul requires of us, though our part in them be only such as you have herd, Ephesians iv. 22, etc. That we put off, Concerning the former Conversation, the Old Man, which is corrupt, according to the deceitful Lustiest;
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and be renewed in the Spirit of our Minds;
and be renewed in the Spirit of our Minds;
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and that we put on the New Man, which after God is created in Righteousness and Holiness. and that we put on the New Man, which After God is created in Righteousness and Holiness.
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Our Spirit being thus quickned and renewed, becomes Active, and hath its work upon all the inferiour Faculties, it bestirs it self to fill the room of those Lusts which God has chas'd out of our Hearts;
Our Spirit being thus quickened and renewed, becomes Active, and hath its work upon all the inferior Faculties, it bestirs it self to fill the room of those Lustiest which God has chased out of our Hearts;
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it changes the Work of every Part to an unspeakable Advantage;
it changes the Work of every Part to an unspeakable Advantage;
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it never rests till it has the whole Body to offer up as a living Sacrifice, holy and acceptable to God.
it never rests till it has the Whole Body to offer up as a living Sacrifice, holy and acceptable to God.
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But its chief Work is on the Affections;
But its chief Work is on the Affections;
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which, while they were Servants to the Flesh, commanded under it, and were the Instruments of its Tyranny over the whole Man;
which, while they were Servants to the Flesh, commanded under it, and were the Instruments of its Tyranny over the Whole Man;
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when God has set them at liberty, they are as able to fight on his side,
when God has Set them At liberty, they Are as able to fight on his side,
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and to make them as willing, that is the work of the Spirit.
and to make them as willing, that is the work of the Spirit.
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Between God and the World St. John shews you the opposition, 1 John ii. 15, &c. All that is in the World, says the Apostle, is the Lust of the Flesh, the Lust of the Eye, and the Pride of Life:
Between God and the World Saint John shows you the opposition, 1 John ii. 15, etc. All that is in the World, Says the Apostle, is the Lust of the Flesh, the Lust of the Eye, and the Pride of Life:
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As 'tis the business of our Lusts to engage our Affections to the World;
As it's the business of our Lustiest to engage our Affections to the World;
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so those Lusts being mortified as you have heard, 'tis the work of a renewed Spirit to convert all those Affections to God.
so those Lustiest being mortified as you have herd, it's the work of a renewed Spirit to convert all those Affections to God.
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What is the Pride of Life, but an Affection to worldly Honour and Greatness? The Affection being mortify'd to that, the New Creature exalts to true Honour and Greatness:
What is the Pride of Life, but an Affection to worldly Honour and Greatness? The Affection being mortified to that, the New Creature exalts to true Honour and Greatness:
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No such Honour, no such Greatness as this, to be the Child of God, and to bear the Image of God.
No such Honour, no such Greatness as this, to be the Child of God, and to bear the Image of God.
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To which Image Sin is so contrary, that it is only Reproachful, only worthy of our Scorn and our Disdain.
To which Image since is so contrary, that it is only Reproachful, only worthy of our Scorn and our Disdain.
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The Child of God aims at no other Glory, but that of God, which we advance;
The Child of God aims At no other Glory, but that of God, which we advance;
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and that from God, which we are sure to receive, by Well-doing.
and that from God, which we Are sure to receive, by Welldoing.
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The Lust of the Flesh is the Affection irregularly set on worldly and carnal Mirth and Pleasure.
The Lust of the Flesh is the Affection irregularly Set on worldly and carnal Mirth and Pleasure.
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The Affection being mortifi'd to that, is for Mirth and Pleasure still;
The Affection being mortified to that, is for Mirth and Pleasure still;
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but only such as is worthy of a good Man, and of a true Child of God.
but only such as is worthy of a good Man, and of a true Child of God.
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If this Affection ever hated Melancholy before, 'tis more freed from it than ever, when converted to God:
If this Affection ever hated Melancholy before, it's more freed from it than ever, when converted to God:
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'Tis entertain'd with the continual Feast of a good Conscience, a Feast that consists not of Meat and Drink,
It's entertained with the continual Feast of a good Conscience, a Feast that consists not of Meat and Drink,
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but of Righteousness and Peace and Joy in the Holy Ghost: It has the Love of God, which is infinitely above the Love of Women:
but of Righteousness and Peace and Joy in the Holy Ghost: It has the Love of God, which is infinitely above the Love of Women:
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It has within it self the matter of eternal Thanksgivings, and some Tastings of those Joys of the Blessed, whose work it is to Praise God for Evermore.
It has within it self the matter of Eternal Thanksgivings, and Some Tastings of those Joys of the Blessed, whose work it is to Praise God for Evermore.
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The Lust of the Eyes is an Affection set either on Revenge, or on Covetousness. 'Tis the business of Revenge to see ones Will upon his Enemies:
The Lust of the Eyes is an Affection Set either on Revenge, or on Covetousness. It's the business of Revenge to see ones Will upon his Enemies:
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The Affection being mortify'd to that, has its exercise still, though it has no Enemies: For, as Tertullian says, A Christian is no Mans Enemy:
The Affection being mortified to that, has its exercise still, though it has no Enemies: For, as Tertullian Says, A Christian is no men Enemy:
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But he hates and declares against the Enemies of God; that is, not against Persons, but Sins;
But he hates and declares against the Enemies of God; that is, not against Persons, but Sins;
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against Atheism and Profaness, and whatsoever it be that dishonours God, that affronts his Name, that disgraces his Worship, that defaces his Image, Truth and Holiness, the best Image of God amongst Men.
against Atheism and Profaneness, and whatsoever it be that dishonours God, that affronts his Name, that disgraces his Worship, that defaces his Image, Truth and Holiness, the best Image of God among Men.
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And what is Covetousness but an Affection irregularly set upon worldly Goods, still craving and saving for an uncertain Future? The Affection being mortify'd to that, the renewed Spirit sets before it a certain Future, a lasting Future, that is and will be the same to Eternity:
And what is Covetousness but an Affection irregularly Set upon worldly Goods, still craving and Saving for an uncertain Future? The Affection being mortified to that, the renewed Spirit sets before it a certain Future, a lasting Future, that is and will be the same to Eternity:
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the Affection cannot be too intent upon that, no Provision can be excessive for that, no Care can be too great to preserve it,
the Affection cannot be too intent upon that, no Provision can be excessive for that, no Care can be too great to preserve it,
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nor Watchfulness against him that would rob us of it. There is but one that can rob us of it, that is, Sin;
nor Watchfulness against him that would rob us of it. There is but one that can rob us of it, that is, since;
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the Affection cannot be too watchful against Sin. There is but one Provision will do us good, that is, Good Works;
the Affection cannot be too watchful against Sin. There is but one Provision will do us good, that is, Good Works;
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the Affection cannot be too intent upon Good Works.
the Affection cannot be too intent upon Good Works.
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O wise and happy Covetousness of that true Riches which will neither be lost nor left behind,
O wise and happy Covetousness of that true Riches which will neither be lost nor left behind,
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but will follow us, and be with us for ever! This then is True Mortification of the Deeds of the Flesh:
but will follow us, and be with us for ever! This then is True Mortification of the deeds of the Flesh:
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When a Sinner being Convinc'd of the Evil of his VVay, reflecting on his Guilt, and apprehending his Danger, seeing the Jaws of Destruction open before him;
When a Sinner being Convinced of the Evil of his Way, reflecting on his Gilded, and apprehending his Danger, seeing the Jaws of Destruction open before him;
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applies himself humbly to the Methods of God;
Applies himself humbly to the Methods of God;
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abstains from his Sin, takes all that God prescribes, waits on God for the Effect, in Supplication and Prayer.
abstains from his since, Takes all that God prescribes, waits on God for the Effect, in Supplication and Prayer.
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God is pleased to give him the Conquest of his Lusts, sets him free from the Bonds of Death, creates in him a New Heart and a New Spirit;
God is pleased to give him the Conquest of his Lustiest, sets him free from the Bonds of Death, creates in him a New Heart and a New Spirit;
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which being purged from its Filth, finds a New Current for its Affections, sets them wholly on things Spiritual and Eternal.
which being purged from its Filth, finds a New Current for its Affections, sets them wholly on things Spiritual and Eternal.
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The Whole Man being thus transformed to the Image of God, in Goodness and Holiness and Truth;
The whole Man being thus transformed to the Image of God, in goodness and Holiness and Truth;
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He whose Eternal Delight is in these Lineaments of Himself, delights and dwells in that Man whom he has thus consecrated to Himself by his Spirit.
He whose Eternal Delight is in these Lineaments of Himself, delights and dwells in that Man whom he has thus consecrated to Himself by his Spirit.
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What remains? but that it should be our Care for the future not to Grieve that Good Spirit of God;
What remains? but that it should be our Care for the future not to Grieve that Good Spirit of God;
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but to Rejoyce him with Good Works, that we also may Rejoyce with him and in him;
but to Rejoice him with Good Works, that we also may Rejoice with him and in him;
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Enjoying that Blessed Estate of Spiritual Life here, Preparing and Waiting for the full Possession of Eternal Life hereafter. FINIS.
Enjoying that Blessed Estate of Spiritual Life Here, Preparing and Waiting for the full Possession of Eternal Life hereafter. FINIS.
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