, (Sdly.) It is the Holy Spirit which dh^ects us unto, and helps I us in, the performance of those duties, which are appointed of God I unto this end, that they may be means of the mortification of sin. • Unto the right use of those duties (for such there are), two things are required: — \\stl\ That we know them aright in their nature and use, as also that they are appointed of God unto this end; and then, [2cZ^7/.] That ^\e perform them in a due manner. And both these we must have from the Spirit of God. He is given to believers "to lead them into all truth;" he teach eth and instructs them by the word, not only what duties are incumbent on them, but also how to per- form them, and with respect unto what ends: —
\lst^ It is required that we know them aright, in their nature, use, and ends. For want hereof, or through the neglect of looking after it, all sorts of men have wandered after foolish imaginations about this work, either as to the nature of the work itself, or as to the means whereby it may be effected ; for it being a grace and duty of the gospel, thence only is it truly to be learned, and that by the teachings of the Spirit of God. And it may not be amiss to give some instances of the darkness of men's minds and their mistakes herein.
CHAP. VIII. j THE NATURE AND CAUSES OF IT. 555
First, A general apprehension that somewhat of this nature is ne- cessary, arising from the observation of the disorder of our j^assions, and the exorbitancy of the lives of most in the world, is suited even to the light of nature, and was from thence variously improved by tire jihilosophers of old. To this purpose did they give many instructions about denying and subduing the disorderly affections of the mind, conquering passions, moderating desires, and the like. But whilst their discoveries of sin rose no higher than the actual disorder they found in the affections and passions of the mind, — whilst they knew nothing of the depravation of the mind itself, and had nothing to oppose unto what they did discover but moral considerations, and those most of them notoriously influenced by vain-glory and ap- plause,— they never attained unto any thing of the same kind with the due mortification of sin.
Secondly, We may look into the Papacy, and take a view of the great appearance of this duty which is therein, and we shall find it all disappointed ; because they are not led unto nor taught the duties whereby it may be brought about by the Spirit of God. They have, by the light of the Scripture, a far clearer discovery of the nature and power of sin than had the philosophers of old. The command- ment, also, being variously brought and applied unto their consciences, they may be, and doubtless are and have been, many of them, made deeply sensible of the actings and tendency of indwelling sin. Hereon ensues a terror of death and eternal judgment. Things being so stated, persons who were not profligate nor had their consciences seared could not refrain from contriving ways and means how sin might be mortified and destroyed. But whereas they had lost a true apprehension of the only way whereby this might be effected, they betook themselves unto innumerable false ones of their own. This was the spring of all the austerities, disciplines, fastings, self-macera- tions, and the like, which are exercised or in use among them : for although they are now in practice turned mostly to the benefit of the priests, and an indulgence unto sin in the penitents, yet they were invented and set on foot at first with a design to use them as engines for the mortification of sin ; and they have a great appear- ance in the flesh unto that end and purpose. But yet, when all was done, they found by experience that they were insufficient hereunto : sin was not destroyed, nor conscience pacified by them. This made them betake themselves to purgatoiy. Here they have hopes all will be set right when they are gone out of this Avorld ; from whence none could come back to complain of their disappointments. These things are not spoken to condemn even external severities and aus- terities, in fastings, watchings, and abstinences, in their proper place. Our nature is apt to run into extremes. Because we see the vanity
556 MORTIFICATION OF SIX, [COOK IV.
of the Papists in placing mortification of sin in an outward shadow and appearance of it, in that bodily exercise which profiteth not, we are apt to think that all things of that nature are utterly needless, and cannot be subordinate unto spiritual ends. But the truth is, I shall much suspect their internal mortification (pretend what they will) who always pamper the flesh, indulge to their sensual appetite, conform to the world, and lead their lives in idleness and pleasures; yea, it is high time that professors, by joint consent, should re- trench that course of life, in fulness of diet, bravery of apparel, ex- pense of time in vain conversation, which many are fallen into. But these outward austerities of themselves, I say, will never effect the end aimed at; for as to the most of them, they being such as God never appointed unto any such end or purpose, but being the fruit of men's own contrivances and inventions, let them be insisted on and pursued unto the most imaginable extremities, being not blessed of God thereunto, they will not contribute the least towards the mortification of sin. Neither is there either virtue or efiicacy in the residue of them, but as they are subordinated unto other spiritual duties. So Hierom gives us an honest instance in himself, tell- ing us that whilst he lived in his horrid wilderness in Judea, and lodged in his cave, his mind would be in the sports and revels at Rome !