says he, "Do men gather grapes from thorns?" Matt. vii. 16. But suppose a thorn be well pruned and cut, and have pains taken with him? "Yea, but he will never bear figs," verses 17, 18; it cannot be but every tree will bring forth fruit according to its own kind. What is then to be done, he tells us, Matt. xii. 33, "Make the tree good, and his fruit will be good." The root must be dealt with, the nature of the tree changed, or no good fruit will be brought forth.

This is that I aim at: unless a man be regenerate, unless he be a believer, all attempts that he can make for mortification, be they never so specious and promising,-all means he can use, let him follow them with never so much diligence, earnestness, watchfulness, and intention of mind and spirit,-are to no purpose. In vain shall he use many remedies; he shall not be healed. Yea, there are sundry desperate evils attending an endeavour in convinced persons, that are no more but so, to perform this duty:

(1.) The mind and soul is taken up about that which is not the man's proper business, and so he is diverted from that which is so. God lays hold by his word and judgments on some sin in him, galls his conscience, disquiets his heart, deprives him of his rest; now other diversions will not serve his turn; he must apply himself to the work before him. The business in hand being to awake the whole man unto a consideration of the state and condition wherein he is, that he might be brought home to God, instead hereof he sets himself to mortify the sin that galls him,—which is a pure issue of selflove, to be freed from his trouble, and not at all to the work he is called unto, and so is diverted from it. Thus God tells us of Ephraim, when he "spread his net upon them, and brought them down as the fowls of heaven, and chastised them," Hos. vii. 12, caught them, entangled them, convinced them that they could not escape; saith he of them, "They return, but not to the Most High;"-they set themselves to a relinquishment of sin, but not in that manner, by universal conversion, as God called for it. Thus are men diverted from coming unto God by the most glorious ways that they can fix upon to come to him by. And this is one of the most common deceits whereby men ruin their own souls. I wish that some whose trade it is to daub with untempered mortar in the things of God did not teach this deceit, and cause the people to err by their ignorance. What do men do, what ofttimes are they directed unto, when their consciences are galled by sin and disquietment from the Lord, who hath laid hold upon them? Is not a relinquishment of the sin, as to practice, that they are, in some fruits of it, perplexed withal, and making head against it, the sum of what they apply themselves unto? and is not the gospel end of their convictions lost thereby? Here men abide and perish.

(2.) This duty being a thing good in itself, in its proper place, a duty evidencing sincerity, bringing home peace to the conscience; a man finding himself really engaged in it, his mind and heart set against this or that sin, with purpose and resolution to have no more to do with it, he is ready to conclude that his state and condition is good, and so to delude his own soul. For,

[1] When his conscience hath been made sick with sin, and he could find no rest, when he should go to the great Physician of souls, and get healing in his blood, the man by this engagement against sin pacifies and quiets his conscience, and sits down without going to Christ at all. Ah! how many poor souls are thus deluded to eternity! "When Ephraim saw his sickness, he sent to king Jareb," Hos. v. 13; which kept him off from God. The whole bundle of the popish religion is made up of designs and contrivances to pacify conscience without Christ; all described by the apostle, Rom. x. 3.

[2] By this means men satisfy themselves that their state and condition is good, seeing they do that which is a work good in itself, and they do not do it to be seen. They know they would have the work done in sincerity, and so are hardened in a kind of self-righte

ousness.

(3.) When a man hath thus for a season been deluded, and hath deceived his own soul, and finds in a long course of life that indeed his sin is not mortified, or if he hath changed one he hath gotten another, he begins at length to think that all contending is in vain, -he shall never be able to prevail; he is making a dam against water that increaseth on him. Hereupon he gives over, as one despairing of any success, and yields up himself to the power of sin and that habit of formality that he hath gotten.

And this is the usual issue with persons attempting the mortification of sin without an interest in Christ first obtained. It deludes them, hardens them,-destroys them. And therefore we see that there are not usually more vile and desperate sinners in the world. than such as, having by conviction been put on this course, have found it fruitless, and deserted it without a discovery of Christ. And this is the substance of the religion and godliness of the choicest formalists in the world, and of all those who in the Roman synagogue are drawn to mortification, as they drive Indians to baptism or cattle to water. I say, then, that mortification is the work of believers, and believers only. To kill sin is the work of living men; where men are dead (as all unbelievers, the best of them, are dead), sin is alive, and will live.

2. It is the work of faith, the peculiar work of faith. Now, if there be a work to be done that will be effected by one only instrument, it is the greatest madness for any to attempt the doing of it

that hath not that instrument. Now, it is faith that purifies the heart, Acts xv. 9; or, as Peter speaks, we "purify our souls in obeying the truth through the Spirit," 1 Pet. i. 22; and without it, it will not be done.

What hath been spoken I suppose is sufficient to make good my first general rule:-Be sure to get an interest in Christ; if you intend to mortify any sin without it, it will never be done.

Obj. You will say, "What, then, would you have unregenerate men that are convinced of the evil of sin do? Shall they cease striving against sin, live dissolutely, give their lusts their swing, and be as bad as the worst of men? This were a way to set the whole world into confusion, to bring all things into darkness, to set open the flood-gates of lust, and lay the reins upon the necks of men to rush into all sin with delight and greediness, like the horse into the battle." Ans. 1. God forbid! It is to be looked on as a great issue of the wisdom, goodness, and love of God, that by manifold ways and means he is pleased to restrain the sons of men from running forth into that compass of excess and riot which the depravedness of their nature would carry them out unto with violence. By what way soever this is done, it is an issue of the care, kindness, and goodness of God, without which the whole earth would be a hell of sin and confusion.

2. There is a peculiar convincing power in the word, which God is oftentimes pleased to put forth, to the wounding, amazing, and, in some sort, humbling of sinners, though they are never converted. And the word is to be preached though it hath this end, yet not with this end. Let, then, the word be preached, and the sins of men [will be] rebuked, lust will be restrained, and some oppositions will be made against sin; though that be not the effect aimed at.

3. Though this be the work of the word and Spirit, and it be good in itself, yet it is not profitable nor available as to the main end in them in whom it is wrought; they are still in the gall of bitterness, and under the power of darkness.

4. Let men know it is their duty, but in its proper place; I take not men from mortification, but put them upon conversion. He that shall call a man from mending a hole in the wall of his house, to quench a fire that is consuming the whole building, is not his enemy. Poor soul! it is not thy sore finger but thy hectic fever that thou art to apply thyself to the consideration of. Thou settest thyself against a particular sin, and dost not consider that thou art nothing but sin.

Let me add this to them who are preachers of the word, or intend, through the good hand of God, that employment: It is their duty to plead with men about their sins, to lay load on particular sins, but always remember that it be done with that which is the proper end of law and gospel;-that is, that they make use of the sin they speak

against to the discovery of the state and condition wherein the sinner is; otherwise, haply, they may work men to formality and hypocrisy, but little of the true end of preaching the gospel will be brought about. It will not avail to beat a man off from his drunkenness into a sober formality. A skilful master of the assemblies lays his axe at the root, drives still at the heart. To inveigh against particular sins. of ignorant, unregenerate persons, such as the land is full of, is a good work; but yet, though it may be done with great efficacy, vigour, and success, if this be all the effect of it, that they are set upon the most sedulous endeavours of mortifying their sins preached down, all that is done is but like the beating of an enemy in an open field, and driving him into an impregnable castle, not to be prevailed against. Get you at any time a sinner at the advantage, on the account of any one sin whatever? have you any thing to take hold of him by?— bring it to his state and condition, drive it up to the head, and there deal with him. To break men off particular sins, and not to break their hearts, is to deprive ourselves of advantages of dealing with ⚫ them.

And herein is the Roman mortification grievously peccant; they drive all sorts of persons to it, without the least consideration whether they have a principle for it or no. Yea, they are so far from calling on men to believe, that they may be able to mortify their lusts, that they call men to mortification instead of believing. The truth is, they neither know what it is to believe nor what mortification itself intends. Faith with them is but a general assent to the doctrine taught in their church; and mortification the betaking of a man by a vow to some certain course of life, wherein he denies himself something of the use of the things of this world, not without a considerable compensation. Such men know neither the Scriptures nor the power of God. Their boasting of their mortification is but their glorying in their shame. Some casuists among ourselves, who, overlooking the necessity of regeneration, do avowedly give this for a direction to all sorts of persons that complain of any sin or lust, that they should vow against it, at least for a season, a month or so, seem to have a scantling of light in the mystery of the gospel, much like that of Nicodemus when he came first to Christ. They bid men vow to abstain from their sin for a season. This commonly makes their lust more impetuous. Perhaps with great perplexity they keep their word; perhaps not, which increases their guilt and torment. Is their sin at all mortified hereby? Do they find a conquest over it? Is their condition changed, though they attain a relinquishment of it? Are they not still in the gall of bitterness? Is not this to put men to make brick, if not without straw, yet, which is worse, without strength? What promise hath any unregenerate man to countenance him in

this work? what assistance for the performance of it? Can sin be killed without an interest in the death of Christ, or mortified without the Spirit? If such directions should prevail to change men's lives, as seldom they do, yet they never reach to the change of their hearts or conditions. They may make men self-justiciaries or hypocrites, not Christians. It grieves me ofttimes to see poor souls, that have a zeal for God and a desire of eternal welfare, kept by such directors and directions under a hard, burdensome, outside worship and service of God, with many specious endeavours for mortification, in an utter ignorance of the righteousness of Christ, and unacquaintedness with his Spirit, all their days. Persons and things of this kind I know too many. If ever God shine into their hearts, to give them the knowledge of his glory in the face of his Son Jesus Christ, they will see the folly of their present way.

CHAPTER VIII.

The second general rule proposed-Without universal sincerity for the mortifying of every lust, no lust will be mortified-Partial mortification always from a corrupt principle-Perplexity of temptation from a lust oftentimes a chastening for other negligences.

I shall propose is

2. THE second principle which to this purpose I shall this:

Without sincerity and diligence in a universality of obedience, there is no mortification of any one perplexing lust to be obtained. The other was to the person; this to the thing itself. I shall a little explain this position.

A man finds any lust to bring him into the condition formerly described; it is powerful, strong, tumultuating, leads captive, vexes, disquiets, takes away peace; he is not able to bear it; wherefore he sets himself against it, prays against it, groans under it, sighs to be delivered: but in the meantime, perhaps, in other duties,-in constant communion with God,—in reading, prayer, and meditation,—in other ways that are not of the same kind with the lust wherewith he is troubled, he is loose and negligent. Let not that man think that ever he shall arrive to the mortification of the lust he is perplexed withal. This is a condition that not seldom befalls men in their pilgrimage. The Israelites, under a sense of their sin, drew nigh to God with much diligence and earnestness, with fasting and prayer, Isa. lviii.: many expressions are made of their earnestness in the work, verse 2 "They