(2.) In constant Jightinr/ and contending against sin. To be able always to be laying load on sin is no small degree of mortification. When sin is strong and vigorous, tlie soul is scarce able to make any
MORTIFICATION IN PARTICULAR DESCRIBED. SI
head against it; it sighs, and groans, and mourns, and is troubled, as David speaks of himself, but seldom has sin in the pursuit. David complains that his sin had " taken fast hold upon him, that he could not look up,'"' Ps. xl. 1 2. How little, then, was he able to fight against it! Now, sundry things are required unto and comprised in this fighting ao-ainst sin : —
[1.] To knoiu that a man hath such an enemy to deal withal, to take notice of it, to consider it as an enemy indeed, and one that is to be destroyed by all means possible, is required hereunto. As I said before, the contest is vigorous and hazardous, — it is about the things of eternity. When, therefore, men have slight and transient thoughts of their lusts, it is no great sign that they are mortified, or that they are in a way for their mortification. This is every man's " knowing the plague of his own heart," J Kings viii. 38, without which no other work can be done. It is to be feared that very many have little knowledge of the main enemy that they carry about with them in their bosoms. This makes them ready to justify themselves, and to be impatient of reproof or admonition, not knowing that they are in any danger, 2 Chron. xvi. 10.
[2.] To labour to be acquainted -with the ways, wiles, methods, ad- vantages, and occasions of its success, is the beginning of this warfare. So do men deal with enemies. They inquire out their counsels and designs, ponder their ends, consider how and by what means they have fonnerly prevailed, that they may be prevented. In this consists the greatest skill in conduct. Take this away, and all waging of war, wherein is the greatest improvement of human wisdom and industry, Vt^ould be brutish. So do they deal with lust who mortify it indeed. Not only when it is actually vexing, enticing, and seducing, but in their retirements they consider, " This is our enemy; this is his way and progress, these are his advantages, thus hath he prevailed, and thus he will do, if not prevented." So David, " My sin is ever be- fore me," Ps. li. 3. And, indeed, one of the choicest and most emi- nent parts of practically spiritual wisdom consists in finding out the subtilties, policies, and depths of any indwelling sin ; to consider and know wherein its greatest strength lies, — what advantage it uses to make of occasions, opportunities, temptations, — what are its pleas, pretences, reasonings, — what its stratagems, colours, excuses; to set the wisdom of the Spirit against the craft of the old man; to trace this serpent in all its turnings and windings ; to be able to say, at its most secret and (to a common frame of heart) imperceptible actings, " This is your old way and course; I know what you aim at ;" — and so to be always in readiness is a good part of our warfare.
[3.] To load it daily with all the things which shall after be men- tioned, that are grievous, killing, and destructive to it, is the height
82 MORTIFICATION OF SIN IN BELIEVERS.
of this contest. Sucli a one never thinks his hist dead because it is quiet, but labours still to give it new wounds, new blows every day. So the apostle, Col. iii. 5.
Now, whilst the soul is in this condition, whilst it is thus dealing, it is certainly uppermost; sin is under the sword and dying.
(3.) In success. Frequent success against any lust is another part and evidence of mortification. By success I understand not a mere disappointment of sin, that it be not brought forth nor accomplished, but a victory over it, and pursuit of it to a complete conquest. For instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfil the lusts thereof, it instantly apprehends sin, and brings it to the law of God and love of Christ, condemns it, follows it with execution to the uttermost.
Now, I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and ac- tions are fewer and weaker than formerly, so that they are not able to hinder his duty nor interrupt his peace, — when he can, in a quiet, sedate frame of spirit, find out and fight against sin, and have suc- cess against it, — then sin is mortified in some considerable measure, and, notwithstanding all its opposition, a man may have peace with God all his days.
Unto these heads, theu, do I refer the Inortification aimed at; that is, of any one perplexing distemper, whereby the general pravity and corruption of our nature attempts to exert and put forth itself: —
First, The weakening of its indwelling disposition, whereby it in- clines, entices, impels to evil, rebels, opposes, fights against God, by the implanting, habitual residence, and cherishing of a principle of grace that stands in direct opposition to it and is destructive of it, is the foundation of it. So, by the implanting and growth of humi- lity is pride weakened, passion by patience, uncleanness by purity of mind and conscience, love of this world by heavenly-mindedness : which are graces of the Spirit, or the same habitual grace variously acting itself by the Holy Ghost, according to the variety or diversity of the objects about which it is exercised ; as the other are several lusts, or the same natural corruption variously acting itself, accord- ing to the various advantages and occasions that it meets withal. — The livomptness, alacrity, vigour of the Spirit, or new man, in con- tending with, cheerful fighting against, the lust spoken of, by aU the ways and with all the means that are appointed thereunto, con- stantly using the succours provided against its motions and actings, is a second thing hereunto required. — Success unto several degrees attends these two. Now this, if the distemper hath not an uncon- querable advantage from its natural situation, may possibly be to