/Chapter 11: Chapter 11 .
The third direction proposed: Load your [Auto-modernized] conscience with the guilt of the perplexing distemper -- The ways and means through which [Auto-modernized] that may be done -- The fourth direction: Vehement desire for deliverance -- The fifth: Some distempers rooted deeply in men's natural tempers -- Considerations of such distempers; ways of dealing with them -- The sixth direction: Occasions and advantages of sin to be prevented -- The seventh direction: The first actings of sin vigorously to be opposed.
This is my third direction, --
Load your [Auto-modernized] conscience with the guilt of it. Not only consider that it has [Auto-modernized] a guilt, but load your [Auto-modernized] conscience with the guilt of its actual eruptions and disturbances.
For the right improvement of this rule I shall give some particular directions:
1. Take God's method in it, and begin with generals, and so descend to particulars:
(1.) Charge your [Auto-modernized] conscience with that guilt which appears in it from the rectitude and holiness of the law. Bring the holy law of God into your [Auto-modernized] conscience, lay your [Auto-modernized] corruption to it, pray that you [Auto-modernized] may [Auto-modernized] be affected with it. Consider the holiness, spirituality, fiery severity, inwardness, absoluteness of the law, and see how you [Auto-modernized] can [Auto-modernized] stand before it. Be much, I say, in affecting your [Auto-modernized] conscience with the terror of the Lord in the law, and how righteous it is that every one of your [Auto-modernized] transgressions should receive a recompense of reward. Perhaps your [Auto-modernized] conscience will invent shifts and evasions to keep off the power of this consideration; -- as, that the condemning power of the law does [Auto-modernized] not belong to you [Auto-modernized] , you [Auto-modernized] are [Auto-modernized] set free from it, and the like; and so, though you [Auto-modernized] be not conformable to it, yet you [Auto-modernized] need [Auto-modernized] not to be so much troubled at it. But, --
[1.] Tell your [Auto-modernized] conscience that it cannot manage any evidence to the purpose that you [Auto-modernized] are [Auto-modernized] free from the condemning power of sin, while [Auto-modernized] your [Auto-modernized] unmortified lust lies in your [Auto-modernized] heart; so that, perhaps, the law may make good its plea against you [Auto-modernized] for a full dominion, and then you [Auto-modernized] are [Auto-modernized] a lost creature. Therefore [Auto-modernized] it is best to ponder to the utmost what it has [Auto-modernized] to say.
Assuredly, he that pleads in the most secret reserve of his heart that he is freed from the condemning power of the law, thereby secretly to countenance himself in giving the least allowance to [Auto-modernized] any sin or lust, is not able, on gospel grounds, to manage any evidence, to [Auto-modernized] any tolerable spiritual security, that indeed he is in a due manner freed from what he so pretends himself to be delivered.
[2.] Whatever be the issue, yet the law has [Auto-modernized] commission from God to seize upon transgressors wherever it find them, and so bring them before his throne, where they are to plead for themselves. This is your [Auto-modernized] present case; the law has [Auto-modernized] found you [Auto-modernized] out, and before God it will bring you [Auto-modernized] . If you [Auto-modernized] can [Auto-modernized] plead a pardon, well and good; if not, the law will do its work.
[3.] However, this is the proper work of the law, to discover sin in the guilt of it, to awake and humble the soul for it, to be a glass to represent sin in its colours; and if you [Auto-modernized] deniest to deal with it on this account, it is not through faith, but through the hardness of your [Auto-modernized] heart and the deceitfulness of sin.
This is a door that too many professors have gone out at to [Auto-modernized] open apostasy. Such a deliverance from the law they have pretended, as that they would consult its guidance and direction no more; they would measure their sin by it no more. By little and little this principle has [Auto-modernized] insensibly, from the notion of it, proceeded to influence their practical understandings, and, having taken possession there, has [Auto-modernized] turned the will and affections loose to all manner of abominations.
By such ways, I say, then, as these, persuade your [Auto-modernized] conscience to hearken diligently to what the law speaks, in the name of the Lord, to [Auto-modernized] you [Auto-modernized] about your [Auto-modernized] lust and corruption. Oh! if your [Auto-modernized] ears be open, it will speak with a voice that shall make you [Auto-modernized] tremble, that shall cast you [Auto-modernized] to the ground, and fill you [Auto-modernized] with astonishment. If ever you [Auto-modernized] will [Auto-modernized] mortify your [Auto-modernized] corruptions, you [Auto-modernized] must tie up your [Auto-modernized] conscience to the law, shut it from all shifts and exceptions, until it owns its guilt with a clear and thorough apprehension; so that thence, as David speaks, your [Auto-modernized] "iniquity may ever be before you [Auto-modernized] ."
(2.) Bring your [Auto-modernized] lust to the gospel, -- not for relief, but for farther conviction of its guilt; look on Him whom you [Auto-modernized] have [Auto-modernized] pierced, and be in bitterness. Say to your [Auto-modernized] soul, "What have I done? What love, what mercy, what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit has [Auto-modernized] chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust's sake I have scarce left him any room in my heart? How shall I escape if I neglect so great salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation, -- I have despised them all, and esteemed them as a thing of nought, that I might harbour a lust in my heart. Have I obtained a view of God's fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavour to disappoint the end of the death of Christ? Shall I daily grieve that Spirit through which [Auto-modernized] I am sealed to the day of redemption?" Entertain your [Auto-modernized] conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure and melt, I fear your [Auto-modernized] case is dangerous.
2. Descend to particulars. As under the general head of the gospel all the benefits of it are to be considered, as redemption, justification, and the like; so, in particular, consider the management of the love of them towards your [Auto-modernized] own soul, for the aggravation of the guilt of your [Auto-modernized] corruption. As, --
(1.) Consider the infinite patience and forbearance of God towards you [Auto-modernized] in particular. Consider what advantages he might have taken against you [Auto-modernized] , to have made you [Auto-modernized] a shame and a reproach in this world, and an object of wrath for ever; how you [Auto-modernized] have [Auto-modernized] dealt treacherously and falsely with him from time to time, flattered him with your [Auto-modernized] lips, but broken all promises and engagements, and that by the means of that sin you [Auto-modernized] are [Auto-modernized] now in pursuit of; and yet he has [Auto-modernized] spared you [Auto-modernized] from time to time, although you [Auto-modernized] seemest boldly to have put it to the trial how long he could hold out. And will [Auto-modernized] you [Auto-modernized] yet sin against him? will [Auto-modernized] you [Auto-modernized] yet weary him, and make him to serve with your [Auto-modernized] corruptions?
Have [Auto-modernized] you [Auto-modernized] not often been ready to conclude yourself [Auto-modernized] , that it was utterly impossible that he should bear any longer with you [Auto-modernized] ; that he would cast you [Auto-modernized] off, and be gracious no more; that all his forbearance was exhausted, and hell and wrath was even ready prepared for you [Auto-modernized] ? and yet, above all your [Auto-modernized] expectation, he has [Auto-modernized] returned with visitations of love. And will [Auto-modernized] you [Auto-modernized] yet abide in the provocation of the eyes of his glory?
(2.) How often have [Auto-modernized] you [Auto-modernized] been at the door of being hardened by the deceitfulness of sin, and by the infinite rich grace of God have [Auto-modernized] been recovered to communion with him again?
Have [Auto-modernized] you [Auto-modernized] not found grace decaying; delight in duties, ordinances, prayer and meditation, vanishing; inclinations to loose careless walking, thriving; and they who before were entangled, almost beyond recovery? Have [Auto-modernized] you [Auto-modernized] not found yourself [Auto-modernized] engaged in such ways, societies, companies, and that with delight, as God abhors? And will [Auto-modernized] you [Auto-modernized] venture any more to the brink of hardness?
(3.) All God's gracious dealings with you [Auto-modernized] , in providential dispensations, deliverances, afflictions, mercies, enjoyments, all ought here to take place. By these, I say, and the like means, load your [Auto-modernized] conscience; and leave it not until it be thoroughly affected with the guilt of your [Auto-modernized] indwelling corruption, until it is sensible of its wound, and lie in the dust before the Lord. Unless this be done to the purpose, all other endeavours are to no purpose. While [Auto-modernized] the conscience has [Auto-modernized] any means to alleviate the guilt of sin, the soul will never vigorously attempt its mortification.
Fourthly. Being thus affected with your [Auto-modernized] sin, in the next place get a constant longing, breathing after deliverance from the power of it. Suffer not your [Auto-modernized] heart one moment to be contented with your [Auto-modernized] present frame and condition. Longing desires after any thing, in things natural and civil, are of no value or consideration, any farther but as they incite and stir up the person in whom they are to a diligent use of means for the bringing about the thing aimed at. In spiritual things it is otherwise. Longing, breathing, and panting after deliverance is a grace in itself, that has [Auto-modernized] a mighty power to conform the soul into the likeness of the thing longed after. Hence the apostle, describing the repentance and godly sorrow of the Corinthians, reckons this as one eminent grace that was then set on work, "Vehement desire," 2 Corinthians 7:11 And in this case of indwelling sin and the power of it, what frame does [Auto-modernized] he express himself to be in? Romans 7:24 His heart breaks out with longings into a most passionate expression of desire of deliverance. Now, if this be the frame of saints upon the general consideration of indwelling sin, how is it to be heightened and increased when to that [Auto-modernized] is added the perplexing rage and power of any particular lust and corruption! Assure yourself [Auto-modernized] , unless you [Auto-modernized] longest for deliverance you [Auto-modernized] shalt not have it.
This will make the heart watchful for all opportunities of advantage against its enemy, and ready to close with any assistances that are afforded for its destruction. Strong desires are the very life of that "praying always" which is enjoined us in all conditions, and in none is more necessary than in this; they set faith and hope on work, and are the soul's moving after the Lord.
Get your [Auto-modernized] heart, then, into a panting and breathing frame; long, sigh, cry out. You know the example of David; I shall not need to insist on it.
The fifth direction is, --
Consider whether the distemper with which you [Auto-modernized] are [Auto-modernized] perplexed be not rooted in your [Auto-modernized] nature, and cherished, fomented, and heightened from your [Auto-modernized] constitution. A proneness to some sins may doubtless lie in the natural temper and disposition of men. In this case consider, --
1. This is not in the least an extenuation of the guilt of your [Auto-modernized] sin. Some, with an open profaneness, will ascribe gross enormities to their temper and disposition; and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration, I know not. It is from the fall, from the original depravation of our natures, that the fomes and nourishment of any sin abides in our natural temper. David reckons his being shapen in iniquity and conception in sin [15] as an aggravation of his following sin, not a lessening or extenuation of it. That you [Auto-modernized] are [Auto-modernized] peculiarly inclined to [Auto-modernized] any sinful distemper is but a peculiar breaking out of original lust in your [Auto-modernized] nature, which should peculiarly abase and humble you [Auto-modernized] .
2. That you [Auto-modernized] have [Auto-modernized] to fix upon on this account, in reference to your [Auto-modernized] walking with God, is, that so great an advantage is given to sin, as also to Satan, by this your [Auto-modernized] temper and disposition, that without extraordinary watchfulness, care, and diligence, they will assuredly prevail against your [Auto-modernized] soul. Thousands have been on this account hurried headlong to hell, who otherwise, at least, might have gone at a more gentle, less provoking, less mischievous rate.
3. For the mortification of any distemper so rooted in the nature of a man, to [Auto-modernized] all other ways and means already named or farther to be insisted on, there is one expedient peculiarly suited; this is that of the apostle, 1 Corinthians 9:27, "I keep under my body, and bring it into subjection." The bringing of the very body into subjection is an ordinance of God tending to the mortification of sin. This gives check to [Auto-modernized] the natural root of the distemper, and withers it by taking away its fatness of soil. Perhaps, because the Papists, men ignorant of the righteousness of Christ, the work of his Spirit, and whole business in hand, have laid the whole weight and stress of mortification in voluntary services and penances, leading to the subjection of the body, knowing indeed the true nature neither of sin nor mortification, it may, on the other side, be a temptation to some to neglect some means of humiliation which by God himself are owned and appointed. The bringing of the body into subjection in the case insisted on, by cutting short the natural appetite, by fasting, watching, and the like, is doubtless acceptable to God, so it be done with the ensuing limitations:
(1.) That the outward weakening and impairing of the body be not looked upon as a thing good in itself, or that any mortification does [Auto-modernized] consist in that [Auto-modernized] , -- which were again to bring us under carnal ordinances; but only as a means for the end proposed, -- the weakening of any distemper in its natural root and seat. A man may have leanness of body and soul together.
(2.) That the means through which [Auto-modernized] this is done, -- namely, by fasting and watching, and the like, -- be not looked on as things that in themselves, and by virtue of their own power, can produce true mortification of any sin; for if they would, sin might be mortified without any help of the Spirit in any unregenerate person in the world. They are to be looked on only as ways through which [Auto-modernized] the Spirit may, and sometimes does [Auto-modernized] , put forth strength for the accomplishing of his own work, especially in the case mentioned. Want of a right understanding and due improvement of these and the like considerations, has [Auto-modernized] raised a mortification among the Papists that may be better applied to horses and other beasts of the field than to believers.
This is the sum of what has [Auto-modernized] been spoken: When the distemper complained of seems to be rooted in the natural temper and constitution, in applying our souls to a participation of the blood and Spirit of Christ, an endeavour is to be used to give check in the way of God to the natural root of that distemper.
The sixth direction is, --
Consider what occasions, what advantages your [Auto-modernized] distemper has [Auto-modernized] taken to exert and put forth itself, and watch against them all.
This is one part of that duty which our blessed Saviour recommends to his disciples under the name of watching: Mark 13:37, "I say to [Auto-modernized] you all, Watch;" which, in Luke 21:34, is, "Take heed lest your hearts be overcharged." Watch against all eruptions of your [Auto-modernized] corruptions. I mean that duty which David professed himself to be exercised to [Auto-modernized] . "I have," says [Auto-modernized] he, "kept myself from mine iniquity." He watched all the ways and workings of his iniquity, to prevent them, to rise up against them. This is that which we are called to [Auto-modernized] under the name of "considering our ways." Consider what ways, what companies, what opportunities, what studies, what businesses, what conditions, have at any time given, or do usually give, advantages to your [Auto-modernized] distempers, and set yourself [Auto-modernized] heedfully against them all. Men will do this with respect to [Auto-modernized] their bodily infirmities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance? Know that he that dares to dally with occasions of sin will dare to sin. He that will venture upon temptations to [Auto-modernized] wickedness will venture upon wickedness. Hazael thought he should not be so wicked as the prophet told him he would be. To convince him, the prophet tells him no more but, "You [Auto-modernized] shalt be king of Syria." If he will venture on temptations to [Auto-modernized] cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convince him that he will venture on such occasions and temptations of them, he will have little ground left for his confidence. Particular directions belonging to this head are many, not now to be insisted on. But because this head is of no less importance than the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.
The seventh direction is, --
Rise mightily against the first actings of your [Auto-modernized] distemper, its first conceptions; suffer it not to get the least ground. Do not say, "Thus far it shall go, and no farther." If it have allowance for one step, it will take another. It is impossible to fix bounds to sin. It is like water in a channel, -- if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore does [Auto-modernized] James give that gradation and process of lust, chap. i. 14, 15, that we may stop at the entrance. Dost you [Auto-modernized] find your [Auto-modernized] corruption to begin to entangle your [Auto-modernized] thoughts? rise up with all your [Auto-modernized] strength against it, with no less indignation than if it had fully accomplished what it aims at. Consider what an unclean thought would have; it would have you [Auto-modernized] roll yourself [Auto-modernized] in folly and filth. Ask envy what it would have; -- murder and destruction is at the end of it. Set yourself [Auto-modernized] against it with no less vigour than if it had utterly debased you [Auto-modernized] to wickedness. Without this course you [Auto-modernized] will [Auto-modernized] not prevail. As sin gets ground in the affections to delight in, it gets also upon the understanding to slight it.
[15] Psalms 51:5