The Mortification of Sin

Christian Reader,

I shall in a few words acquaint thee with the Reasons that obtained my consent to the publishing of the ensuing Discourse. The consideration of the present State and Condition of the Generality of Professors, the visible Evidences of the Frame of their Hearts and Spirits, manifesting a great Disability of dealing with the Temptations, wherewith from the Peace they have in the World, and the Divisions that they have among themselves, they are encompassed, holds the chief place amongst them. This I am assured is of so great importance, that if hereby I only occasion others to press more effectually on the Consciences of men, the work of considering their Wayes, and to give more clear Direction for the compassing of the End proposed, I shall well esteem of my Lot in this undertaking. This was seconded by an Observation of some mens dangerous Mistakes, who of late dayes have taken upon them to give Directions for the Mortification of Sin, who being unacquainted with the Mystery of the Gospel, and the Efficacy of the Death of Christ, have anew imposed the Yoke of a self-wrought-out Mortification on the Necks of their Disciples, which neither they nor their Forefathers were ever able to bear. A Mortification they cry up and press, suitable to that of the Gospel neither in respect of Nature, Subject, Causes, Means, nor Effects; which constantly produces the deplorable Issues of Superstition, self-righteousness and Anxiety of Conscience, in them who take up the burthen which is so bound for them.

What is here proposed in weakness, I humbly hope will answer the Spirit and Letter of the Gospel, with the Experiences of them who know what it is to walk with God according to the Tenour of the Covenant of Grace. So that if not this, yet certainly something of this kind, is very necessary at this season, for the pro◊◊◊◊on and furtherance of this work 〈…〉 Mortification in the Hearts of Believers, and their Direction in Paths safe, and wherein they may find Rest to their Souls. Something I have to adde, as to what in particular relates unto my self. Having preached on this subject, unto some comfortable success, through the Grace of him that administred seed to the Sower, I was pressed by sundry persons, in whose hearts are the Wayes of God, thus to publish what I had delivered, with such Additions and Alterations as I should judge necessary. Vnder the inducement of their Desires, I called to remembrance the Debt wherein I have now for some Years stood engaged unto sundry N◊ble and worthy Christian Friends, as to a Treatise of Communion with God, some while since promised to them; and thereon apprehended, that if I could not hereby compound for the greater Debt, [Since the first E • ition of this Treatise, that other also is published.] yet I might possibly tender them this Discourse of Variance with themselves, as Interest for their forbearance of that of Peace and Communion with God. Besides, I considered that I had been providentially engaged in the publick Debate of sundry Controversies in Religion, which might seem to claim something in another kind of more General Vse, as a Fruit of Choice, not Necessity: On these and the like accounts, is this short Discourse brought forth to publick view, and now presented unto thee. I hope I may own in sincerity, that my hearts desire unto God, and the chief Design of my Life in the station wherein the good Providence of God hath placed me, are, that Mortification and universal Holiness may be promoted in my own and in the Hearts and Wayes of others, to the Glory of God, that so the Gospel of our Lord and Saviour Jesus Christ may be adorned in all things; for the compassing of which End, if this little Discourse (of the publishing whereof this is the summe of the account I shall give) may in any thing be usefull to the least of the Saints, it will be looked on as a Return of the weak Prayers wherewith it is attended by its unworthy Author,

The Foundation of the whole ensuing Discourse laid in Rom. 8.13. The words of the Apostle opened. The certain connexion between true Mortification and Salvation. Mortification the work of Believers. The Spirit the principal efficient Cause of it. What meant by the [Body] in the words of the Apostle. What by the [Deeds of the Body.] Life in what sence promised to this Duty.

THat what I have of Direction to contribute to the carrying on of the work of Mortification in Believers, may receive order and perspicuity, I shall lay the foundation of it in those words of the Apostle, Rom. 8.13. If ye by the Spirit do mortifie the deeds of the flesh, ye shall live; and reduce the whole to an Improvement of the great Evangelical Truth and Mystery contained in them.

The Apostle having made a Recapitulation of his Doctrine of Justification by Faith, and the blessed Estate and Condition of them who p. 2are made by Grace partakers thereof, vers. 1, 2, 3. of this Chapter, proceeds to improve it, to the Holiness and Consolation of Believers.

Among his Arguments and Motives unto Holiness, the Verse mentioned containeth one, from the contrary Events and Effects of Holiness and Sin. If ye live after the flesh, ye shall dye. What it is to live after the flesh, and what it is to dye, that being not my present aym and business, I shall no otherwise explain, than as they will fall in with the sence of the latter words of the verse, as before proposed.

In the words peculiarly designed for the Foundation of the ensuing Discourse, there is

1. A Duty prescribed; Mortifie the deeds of the body.

2. The Persons are denoted to whom it is prescribed; Ye; if Ye Mortifie.

3. There is in them a Promise annexed to that Duty, Ye shall Live.

4. The Cause or Means of the Performance of this Duty, the Spirit; If ye through the Spirit.

5. The Conditionality of the whole Proposition, wherein Duty, Means, and Promise, are contained, If ye, &c.

The first thing occurring in the words, as they lye in the entire Proposition, is the conditional p. 3Note; 〈non-Latin alphabet〉, but if. Conditionals in such Propositions may denote two things.

p. 31. The uncertainty of the Event, or thing promised in respect of them to whom the duty is prescribed. And this takes place where the condition is absolutely necessary unto the Issue, and depends not its self on any determinate Cause, known to him to whom 'tis prescribed. So we say, If we live we will do such a thing. This cannot be the Intendment of the conditional Expression in this place. Of the Persons to whom these words are spoken, it is said vers. 1. of the same Chapter, there is no condemnation to them.

2. The Certainty of the coherence and Connexion that is between the things spoken of. As we say to a sick man, If you will take such a potion, or use such a remedy, you will be well. The thing we solely intend to express, is the certainty of the Connexion that is between the potion or remedy, and health. And this is the use of it here. The certain Connexion that is between the mortifying of the deeds of the Body, and living, is intimated in this conditional particle.

Now the connexion and coherence of things being manifold, as of Cause and Effect, of Way and Means, and the End; this between Mortification and Life, is not of Cause and Effect properly and strictly, for Eternal Life p. 4is the gift of God through Jesus Christ, Rom. 6.23. But of Means and End: God hath appointed this Means, for the attaining that End, which he hath freely promised. Means though necessary have a fair subordination to an End of free Promise. A Gift, and a procuring Cause in him to whom it is given, are inconsistent. The intendment then of this Proposition as conditional, is, That there is a certain infallible connexion and coherence between true Mortification and Eternal Life: if you use this Means, you shall obtain that End: If you do mortifie, you shall live. And herein lyes the main motive unto, and Enforcement of the Duty prescribed.

2. The next thing we meet withall in the words, is the persons to whom this Duty is prescribed; and that is expressed in the word Ye, in the Original included in the Verb 〈non-Latin alphabet〉, if ye mortifie: that is, ye Believers; ye to whom there is no Condemnation, vers. 1. ye that are not in the Flesh, but in the Spirit; vers. 5. who are quickened by the Spirit of Christ, vers. 10.11. to you is this Duty prescribed. The pressing of this Duty immediately on any other, is a notable Fruit of that Superstition and self-Righteousness that the world is full of▪ the great work and design of devout men, ignorant of the Gospel, Rom. 10.3, 4. Joh. 15.5. Now this description of the Persons, in conjunction p. 5with the prescription of the duty, is the main Foundation of the ensuing Discourse, as it lyes in this Thesis or Proposition.