CHAP. III.

The second general Principle of the Means of Mortification proposed to Confirmation. The Spirit the onely Author of this work. Vanity of Popish Mortification discovered. Many means of it used by them not appointed of God. Those appointed by him abused. The mistakes of others in this business. The Spirit is promised Believers for this work. Ezek. 11.19. Chap. 36.26. All that we receive from Christ is by the Spirit. How the Spirit Mortifies sin, Gal. 5.19, 20, 21, 22, 23. The several wayes of his Operations to this end proposed. How his Work, and our Duty.

THE next Principle relates to the great Sovereign Cause of the Mortification treated of, which, in the words layd for the Foundation of this Discourse, is said to be the Spirit, that is, the Holy Ghost, as was evinced.

He only is sufficient for this work. All wayes and means without him are as a thing of nought; and He is the great Efficient of it, He works in us, as he pleases.

1. In vain do men seek other remedies, they shall not be healed by them. What several

wayes have been prescribed for this, to have sin mortified, is known. The greatest part of Popish Religion, of that which looks most like Religion in their Profession, consists in mistaken Wayes and Means of Mortification. This is the pretence of their rough garments, whereby they deceive. Their Vows, Orders, Fastings, Penances, are all built on this ground, they are all for the mortifying of Sin. Their Preachings, Sermons, and Books of Devotion, they look all this way. Hence those who interpret the Locusts that came out of the bottomless pit, Rev. 9.2. To be the Friers of the Romish Church, who are said to torment men, so that they should seek death and not find it, vers. 6. think, that they did it by their stinging Sermons, whereby they convinced them of Sin, but being not able to discover the Remedy for the healing and Mortifying of it, they kept them in perpetual Anguish and Terrour, and such trouble in their Consciences, that they desired to dye. This I say is the substance and Glory of their Religion: but what with their labouring to mortifie dead Creatures, ignorant of the Nature and End of the work, what with the Poyson they mixt with it, in their perswasion of its Merit, yea Supererogation, (as they style their unnecessary merit, with a proud barbarous title) their glory is their shame; but of

them and their Mortification, more afterwards: chap. 8.

That the Wayes and Means to be used for the Mortification of sin, invented by them, are still insisted on and prescribed for the same end by some, who should have more light and Knowledge of the Gospel, is known. Such Directions to this purpose have of late been given by some, and are greedily catch'd at by others professing themselves Protestants, as might have become Popish Devotionists three or four hundred years ago. Such outside Endeavours, such bodily Exercises, such self-performances, such meerly Legal Duties, without the least mention of Christ, or his Spirit, are varnished over with swelling words of vanity, for the onely Means and Expedients for the Mortification of sin, as discover a deep rooted unacquaintedness with the power of God, and Mystery of the Gospel. The consideration hereof, was one Motive to the publishing of this plain Discourse.

Now the Reasons why the Papists can never with all their Endeavours truely mortifie any one sin, amongst others, are,

1. Because many of the Wayes and Means they use and insist upon for this End, were never appointed of God for that purpose. Now there is nothing in Religion that hath any Efficacy for compassing an End, but it hath

it from Gods Appointment of it to that purpose. Such as these are, their rough Garments, their Vows, Penances, Disciplines, their Course of Monastical Life, and the like, concerning all which God will say, Who hath required these things at your hands? and In vain do you worship me, teaching for Doctrines the Traditions of men. Of the same Nature are sundry self-vexations, insisted on by others.

2. Because those things that are appointed of God as Means, are not used by them in their due Place and Order: such as are Praying, Fasting, Watching, Meditation, and the like; these have their use in the business in hand. But whereas they are all to be looked on as streams, they look on them as the fountain. Whereas they effect and accomplish the End as Means onely subordinate to the Spirit and Faith, they look on them to do it by virtue of the work wrought. If they fast so much, and pray so much, and keep their hours and times, the work is done: As the Apostle sayes of some in another case, they are alwayes learning, never coming to the knowledge of the Truth; so they are alwayes mortifying, but never come to any sound Mortification. In a a word, they have sundry Means to mortifie the Natural man, as to the Natural life here we lead, none to mortifie Lust or Corruption.

This is the general mistake of men ignorant of the Gospel, about this thing; and it lyes at the bottom of very much of that Superstition and Will-worship that hath been brought into the world; what horrible self-macerations were practised by some of the ancient Authors of Monastical Devotion? what violence did they offer to Nature? what extremity of sufferings did they put themselves upon? search their wayes and Principles to the bottom, and you will find, that it had no other root but this mistake, namely, that attempting rigid Mortification, they fell upon the natural man, instead of the corrupt old man; upon the body wherein we live, instead of the Body of Death.

Neither will the natural Popery that is in others doe it. Men are gall'd with the Guilt of a Sin, that hath prevailed over them: they instantly promise to themselves and God, that they will do so no more; they watch over themselves, and pray, for a season, untill this heat waxes cold, and the sense of Sin is worn off, and so Mortification goes also, and Sin returns to its former Dominion: Duties are excellent food for an healthy Soul; they are no physick for a sick Soul. He that turns his meat into his medicine, must expect no great operation. Spiritually sick men cannot sweat out their distemper with working. But this is the

way of men that deceive their own Souls; as we shall see afterwards.

That none of these wayes are sufficient, is evident from the Nature of the work it self that is to be done; it is a work that requires so many concurrent actings in it, as no self-Endeavour can reach unto; and is of that kind, that an Almighty Energy is necessary for its accomplishment, as shall be afterwards manifested.

It is then the work of the Spirit. For,

1. He is Promised of God to be given unto us, to do this work; the taking away of the stony heart, that is, the stubborn, proud, rebellious, unbelieving Heart, is in general the work of Mortification that we treat of. Now this is still promised to be done by the Spirit: Ezek. 11.19. Chap. 36.26. I will give my Spirit, and take away the stony heart: and by the Spirit of God is this work wrought, when all Means fail. Isa. 57.17, 18.

2. We have all our Mortification from the Gift of Christ, and all the Gifts of Christ are communicated to us, and given us by the Spirit of Christ. Without Christ we can do nothing, Joh. 15.5. All communications of Supplyes and Relief in the beginnings, increasings, actings of any Grace whatever from him, are by the Spirit, by whom he alone works in and upon Believers. From him we have our Mortification:

He is exalted and made a Prince and a Saviour, to give Repentance unto us: Act. 5.31. and of our Repentance our Mortification is no small Portion. How doth he doe it? having received the Promise of the Holy Ghost, he sends him abroad for that end: Act. 2.33. You know the manifold Promises he made of sending the Spirit, as Tertullian speaks, vicariam navare operam, to do the Works that he had to accomplish in us.

The Resolution of one or two Questions will now lead me nearer to what I principally intend.

The first is,

Q. How doth the Spirit mortifie Sin?

I Answer, in general three wayes.

A. 1. By causing our hearts to abound in Grace, and the Fruits that are contrary to the Flesh, and the Fruits thereof, and Principles of them. So the Apostle opposes the Fruits of the Flesh, and of the Spirit: The Fruits of the Flesh (says he) are so and so, Gal. 5.19, 20. but sayes he, the Fruits of the Spirit are quite contrary, quite of another sort, v. 22, 23. Yea, but what if these are in us, and do abound, may not the other abound also? No, sayes he, v. 24. They that are Christ's have crucified the flesh, with the affections and lusts: But how? Why, v. 25. by living in the Spirit, and walking after

the Spirit: That is, by the abounding of these Graces of the Spirit in us, and walking according to them. For, saith the Apostle, these are contrary one to another, v. 17. so that they cannot both be in the same subject, in any intense or high degree. This Renewing of us by the Holy Ghost, as it is called, Tit. 3.5. is one great way of Mortification: He causes us to grow, thrive, flourish, and abound in those Graces which are contrary, opposite, and destructive to all the fruits of the Flesh, and to the quiet, or thriving of indwelling sin it self.

2. By a real, physical Efficiency on the Root and Habit of Sin, for the weakning, destroying and taking it away. Hence he is called a Spirit of Judgement and Burning, Isa. 4.4. really consuming and destroying our Lusts. He takes away the stony heart by an Almighty Efficiency; for as he begins the work as to its kind, so he carries it on as to its degrees. He is the Fire which burns up the very root of Lust.

3. He brings the cross of Christ into the Heart of a Sinner by Faith, and gives us Communion with Christ in his Death, and Fellowship in his sufferings; of the manner whereof more afterwards.

Q. If this be the work of the Spirit alone, how is it, that we are exhorted to it? Seeing the Spirit of God only can doe it, let the work be left wholly to him.

A. 1. It is no otherwise the work of the Spirit, but as all Graces and good Works which are in us, are his: He works in us to will and to doe of his own good pleasure, Phil. 2.13. He works all our works in us, Isa. 26.12. the work of Faith with power; 2 Thess. 1.11. Col. 2.12. He causes us to pray, and is a Spirit of Supplication, Rom. 8.26. Zach. 12.10. and yet we are exh[gap]rted, and are to be exhorted to all these.

2. He doth not so work our Mortification in us, as not to keep it still an Act of our Obedience. The Holy Ghost works in us, and upon us, as we are fit to be wrought in, and upon, that is, so as to preserve our own liberty, and free Obedience. He works upon our Ʋnderstandings, Wills, Consciences, and Affections, agreeably to their own Natures; He works in us, and with us, not against us, or without us; so that his Assistance is an Encouragement, as to the facilitating of the Work, and no Occasion of neglect as to the work it self. And indeed I might here bewail the endless foolish labour of poor Souls, who being convinced of sin, and not able to stand against the Power of their Convictions, do set themselves by innumerab[gap] perplexing Wayes and Duties to keep down sin, but being strangers to the Spirit of God, all in vain. They combat without Victory, have War without Peace, and

are in slavery all their dayes. They spend their strength for that which is not bread, and their labour for that which prositeth not.

This is the saddest warfare that any poor Creature can be engaged in; A Soul under the power of Conviction from the Law, is pressed to fight against Sin, but hath no strength for the Combat. They cannot but fight, and they can never conquer, they are like men thrust on the Sword of Enemies, on purpose to be slain. The Law drives them on, and Sin beats them back. Sometimes they think indeed that they have foyled sin; when they have onely raised a dust, that they see it not; that is, they distemper their natural Affections of Fear, Sorrow, and Anguish, which makes them believe that sin is conquered, when it is not touched. By that time they are cold, they must to the battail again; and the Lust which they thought to be slain, appears to have had no wound.

And if the Case be so sad with them who do labour and strive, and yet enter not into the Kingdom; what is their Condition who despise all this? Who are perpetually under the Power and Dominion of Sin, and love to have it so: and are troubled at nothing but that they cannot make sufficient provision for the Flesh, to fulfill the Lusts thereof.