VeR. 13.] SERMONS UPON KOMiVNS VIII. 59
sia ; the reign of it is broken, that it cannot with such strength bring forth the deeds of the body. (2.) By the continual and renewed influence of his grace. He doth more and more weaken the power of sin : Mic. vii. 19, ' He will have compassion on us, and subdue our iniquities.' It is G-od's work ; alas ! without this, if we be left to ourselves, the more we resist sin, the more it is irritated and increased in us. (3.) God doth it by his word, which is the great instrument which he iiseth to convey the power of his grace, John xvii. 17. There we see the evil of sin, and the danger of it ; are stirred up to resolve, cry, and pray against it, and are told of the great remedy, which is Christ's death. (4.) He mortifietli us by his providence, as he taketh away the fuel and provision of our lusts, and awakeneth us to a more earnest conflict with sin. Out of love to our souls he crosseth our humours : John xv. 2, ' Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.' The vine-dresser cutteth and pareth off the luxuriant and superfluous branches : Isa. xxvii. 9, ' By this therefore shall the iniquity of Jacob be purged ; and this is all the fruit, to take away his sin.' Now all this is passive mortification, necessary to be observed by us, that we may submit to God's work, and improve the impressions of his word, Spirit, and providence.
[2.] Active mortification is the constant endeavour of a renewed soul to subdue sin dwelling in us, that we may be more at liberty to serve, please, and glorify God. It is a constant endeavour ; for in a leaking ship there is a continual use of the pump. Sin is a continual burden and clog to the new nature, and it is every day's business to get rid of it ; we groan inider it, Kom. vii. 24 ; and we must strive as well as groan. The spirit or new nature lusteth against the flesh. Gal. v. 17, not only by a disliking thought which may check actual motions of the flesh, but also by a constant use of all holy means, that we may get the mastery of it. They are bound to die unto sin, therefore will not let it reign, Kom. vi. 11, 12 ; and the end of mortification is vivification, or liberty towards God, which the soul aspireth after, more and more ; for we grow dead to sin, that we may be alive to righteousness. In short, this work must be continued till we have gotten some power against our corruption, and it be weakened, though not subdued totally.
There is a general and particular mortification. The general morti- fication is, ' The putting off the whole body of the sins of the flesh,' Col. ii. 11. The particular mortification is, when we subdue or weaken this or that particular lust : Ps. xviii. 23, ' I was also upright before him, and kept myself from mine iniquity.' Now the rule is, that the general mortification must go before the particular ; otherwise all that we do, is but stopping a hole in a ruinous fabric that is ready to drop down upon our heads ; or to make much ado about a cut finger, when we have a mortal disease upon us. Besides, particular mortification dependeth on the general ; for till we be renewed by God, how can we mortify sin ? Col. iii. 8, ' Put off all these, anger, wrath, malice, blas- phemy, filthy communication out of your mouths, seeing ye have put off the old man with his deeds.' Seeing you have put off all corruption, allow yourselves to live in no one sin. Alas, to set against a particular sin, before w€ set upon the whole body of sin, it is but to put a new
60 SERMONS UPON ROMANS VIII. [SeR. XVIII.
patch upon a torn garment, and so make the rent the worse ; or to cnt off a hrancli or two, while the root or trunk remaineth in full life and vigour, and so sprouteth the more for cutting. First look after the general woik, that sin he stabhed at the heart, and then the particular branches and limbs of it die by degrees.
[3.] There is a double way of mortification, privative and positive. The one standeth in the cutting off the fuel and provisions of the flesh, or those things by which sinful and corrupt nature is kept alive ; the other lieth in resistance and active endeavours against it ; as fire is put out, either by withdrawing wood or combustible matter, or pouring on water ; or an enemy is destroyed by starving or battle, as Antigonus answered tna captain, that kept a garrison in a city subject to rebellions and mutinyings, that ' he should not only fasten the clog, but starve the dog ; ' meaning thereby, that he should strengthen the garrison, and weaken the city. Both these ways must christians go to work ia the business of mortification.
The one by shunning the occasions of sin, and cutting off the pro- visions which feed the distemper in our souls: Eoni. xiii. 14, 'Make no provision for the flesh, to fulfil the lusts thereof.' When men enter- tain themselves with all sensual delights, as if their business were to hearten the enemy, to keep the flesh alive, after they have undertaken its death in baptism. The other is using the means which tend to the subduing of it ; such as prayer : 2 Cor. xii. 8, ' For this thing I sought the Lord thrice.' Hearing the word : John xv. 3, ' Now are ye clean, through the word which I have spoken to you ; ' — and such like. As on the one side we must not provide oil to feed the flame ; so on the other, there must be striving, praying, exercising ourselves unto godli- ness, that grace may be strengthened in war against sin.