may go aside, and spend our seventy years in the bitterness of our soul, and account it marvellous loving kindness, if we shall obtain hope in our end. It is without all debate, that the general and universal evil of our days is, that Christians are so little in the exercise of this precious grace of mortification: we think, we take a greater degree of latitude in our way to heaven, than that cloud of witnesses which went before us, did adventure to take. And it is certain, that if one from the dead were admitted to write commentaries upon the disadvantages of satisfying the lusts of the flesh, they would point out marvellous hurt and infinite loss in exercising any of those. As likewise, if any from above were admitted to write upon the advantages of crucifying the flesh, with the affections and lusts thereof, what precious commendation might they give to those that are exercised in those low, but exalting works of mortification? Believe me, this is most certain, that it is easier to mortify your lusts, than to satisfy them: for we conceive, that one who is spending his precious time in the satisfying of his lusts, doth spend his time betwixt those three: 1st, The impatiency of his lusts, which still cry out, Give, give. 2dly, The impotency and weakness of the means he hath to satisfy such lusts. And, 3dly, The conviction of the impossibility of satisfying the insatiable desires, and infinite lusts of sin. Anxiety and sorrow are the constant attendants of a man that is not studying to crucify his lusts and affections: and certainly, if we may allude to that word, Jer. xlviii. 10, Cursed be he that keepeth back his sword from blood, he is cursed that doth not endeavour to crucify and bring low the seven abominations of his heart, that we may, with Napthali and Zebulun, jeopard our lives unto death in the highest places of the field. that there might be none of our lusts to cry out within us, The bitterness of death is past, but may endeavour to cut them in pieces before the Lord. We conceive this work of mortification is the most pleasant exercise of a Christian, if not in its own nature, yet in its fruits and effects.

Now, before we shall speak any thing unto those things which we proposed to speak of at the last occasion, we shall speak a little to this what is the reason that Christians' resolutions and purposes to quit such a predominant lust, and to forsake such an idol, do ofttimes evanish without any fruit? All these cords of divine resolution by which they bind themselves, are but as tow and flax before the fire of temptation, they decreeing many things which are not established: and we confess, this is so incident an evil to God's own, that sometimes they are resolved in nothing so much as this, to resolve no more; they (in a manner) give over the duty of resolution, because they are short-coming in the duty of performance; and we conceive, that this is occasioned either through this, that Christians do not resolve upon the strength of a Mediator; or, if they do resolve upon his strength, they are not much in the improvement of it for the bringing low of such iniquity: and we conceive, this was the ground that Peter's resolutions were brought so low, and were blasted; and this was somewhat pointed at, Isa. xl. 30, 31, where it is said, Even the youths shall faint and be weary, and the young men shall utterly fail. The greatest natural abilities, which might help

men to run, and not to be weary, and the most promising evidences from themselves shall fail and be blasted, But (as it is in verse 31) they that wait upon the Lord shall renew their strength; even those who are denied to their own strength. And we conceive, that there are these two great mysteries of Christianity, 1st, To resolve so, as being convinced of this, that we are not able, as of ourselves, to think one good thought. And, 2dly, which is a little more mysterious to believe, that Christ's strength, laid hold on by faith, is as effectual for the crucifying of such a lust, as if it were our own proper strength and excellency. Certainly one that hath once swallowed this camel of Christianity, needs not strain at the lowest gnat of it. We would only say this by the way, study to flee comparative resolutions; for ordinarily these are much blasted, as was clear in Peter, Though all should forsake thee, yet I will not. Study to be positive in your resolutions, but beware of comparisons.

This is likewise occasioned through this, that ordinarily they determined the mortifying of such a lust, rather with their light than with their affections: as it is sometimes the exercise of a Christian, when he goeth to prayer for the mortifying of such a lust, his light prayeth more than his affections; and sometimes it falls out, that when light and judgment are praying for the mortifying of such an idol, affection, as it were, entereth a protestation against the granting of such a desire, and (in a manner) saith, "Lord, mortify not such a lust." This, we conceive, was the case and practice of those who are made mention of in Ezek. xiv. 4. 5, who come to enquire of the Lord, having their idols in their heart. We may put our idols from our mind, but have our idols in our heart, when we come to seek the mortification of them. And we would only say this unto you, when ye begin to resolve, study to have your souls under a divine impression of the sinfulness of such a lust. We conceive, that the ordinary time of a Christian's resolution is, when he is blessed with the dew of heaven, and is admitted to taste of its sweetness; and oftentimes the resolutions of Christians are rather according to their present frame, than according to that which probably will be their frame ere long: and this is the occasion that Christians who are big in their resolutions, are often short and defective in their performances; or else we esteem it to be occasioned through a Christian's being too much given to slothfulness, and that woeful idol of self-indulgency. Men resolve fair, but do not accomplish their vows: this is clearly pointed at, not only in Prov. xiii. 4, where it is said, The sluggard desireth, but he hath nothing; but more clearly, Prov. xxi. 25, The desire of the sluggard slayeth him. And the reason is subjoined, because his hands refuse to labour. It is most certain, that except a Christian be diligent, he can never be a mortified Christian. Mortification is not attained with ease, we must travail in pain, and have the pangs of the new birth, before Christ be formed in us.

And there is this, lastly, which doth occasion it, Christians do not propose to themselves a sublime and divine end in mortifying of their lusts. And certainly, we conceive, this is the most ordinary and incident case unto his own--we either propose this end in the

mortifying of our lusts, that we may have somewhat whereof to glory, and to make mention of our righteousness, even of ours only; or else we propose this carnal end of studying, to have a name continually amongst the living in Jerusalem, lest that inward mystery of iniquity that is written within us, be engraven on our foreheads : and I think certainly that name may be engraven upon many professors in this age, which Jude giveth them in the 12th verse of his epistle; he calleth them, Twice dead, that is, not only dead in reality, but that through the deceitfulness of sin, they had even lost any name of living they likewise had; so that it was also evanished and gone away. I am persuaded, that were we known one to another, as we are known to him who hath the seven eyes that run to and fro through the whole earth, no doubt we should wonder at the boldness of our hope, and laugh at the strength of our delusions.

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Now, that which first we proposed to speak of from the words, was this, the advantages which a Christian hath by the mortifying of his lusts, and being continually exercised in this precious warfare; and (as we cleared at the last occasion) the advantage of a mortifying Christian was this,-ordinarily such a Christian doth live under the impression of his interest in God, and is admitted to read his name written in the book of life: now this is clear from Rev. ii. 17, where he saith, To him that overcometh, who is in the way of overcoming, will I give a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it: as likewise from Rev. ii. 11, He that overcometh shall not be hurt of the second death as also from 2 Tim. iv. 8, where these two are sweetly conjoined and linked together. And it must certainly be so, that a mortifying Christian is one that liveth under the divine impression of his interest in God, not only because of this, that one who is not mortifying his lusts, as it were, doth darken his hope, and obscure his evidence; but every day's intermission of mortification being, as it were, a score drawn through the extract of our peace with God; so that, in process of time, that precious extract of peace becometh illegible unto us. And we shall say this, that a Christian, who can keep the faith of his interest without the exercise of mortification, may suspect the reality of such assurance. Mortification and assurance die and live together, are weak and strong together: but likewise it must be so, because of this, that ordinarily God rewardeth a mortified Christian with the intimation of his peace, he takes him into the eternal purposes of his heart, and the secrets of his counsel, and lets him see his name written in the records of heaven, lest he should faint in the day of his adversity, and so prove his strength to be small: did ye never know what such a thing as this meant, that when ye were most serious in the exercise of mortifica. tion, ye were admitted to behold that excellent and precious hope?

There is this second advantage that a Christian hath by being continually exercised in this blessed warfare, namely, mortification is that grace, which keeps all the graces of the spirit in action and exercise: it is that superior wheel, at the motion of which all the inferior wheels do move; and (if we may so speak) mortification is this, it is all the graces of the Spirit combined in one, and exercis

ing themselves in one divine act: faith is exercised by a mortified Christian, not only in this, in drawing furniture from Jesus Chrirt, who is our head; but likewise, in that it is the defensive piece of armour, it being called, The shield of faith, by which we quench the fiery darts of the devil. This war will not proceed with much advantage, if faith be out of the field. So also, the grace of hope is exercised by a mortifying Christian, for this is its exercise in this blessed warfare, to hold up the crown of immortal glory in its right hand, with that motto engraven upon it, He that persevereth to the end, shall be saved, and obtain this crown of life; which is the great encouragement of a Christian in this exercise. Likewise the grace

of watchfulness is exercised in this blessed warfare; for watchfulness (if so we may speak) is the centinel of the Christian, that standeth upon the watch-tower, and giveth warning unto a Christian of the motion of his adversary: watchfulness warneth us when first corruption begins to stir; so the grace of love is much exercised in this blessed warfare; for a Christian, where he beholds that divine and unsearchable compassion of Jesus Christ, which he exerciseth towards love, in upholding it under its straits, so that when the ar、 chers shoot at him, and do grievously wound him, yet his bow should abide in strength; this makes the grace of love to burn and live in a Christian. And, lastly, The grace of prayer is much exercised in this blessed warfare; for when faith begins to die, and hope begins to lose its courage, when watchfulness begins to sleep, and love begins to be remiss, and to wax cold, then prayer, as a flying cherub, doth go to the Captain of our Salvation, and desireth that he may help them in the day of need. Prayer is the sweet correspondent of the Christian betwixt heaven and earth. Prayer stayeth upon the mount with Christ, when faith and watchfulness are in the field with our corruptions and lusts that are in us. we shall only say this by the way, I know not whether a Christian be obliged to Jesus Christ more for justification or for sanctification: but, we conceive, it is better to conjoin these together, than to compare them one with another.

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There is this third advantage that a mortifying Christian hath, such a Christian doth most ordinarily meet with most divine solace, and intimate communion and fellowship with God: such a Christian is admitted to taste of the honey out of the rock, and to be satisfied with the finest of the wheat. Would ye know the reason why you have not been in heaven these many days? It is this, ye have not been fighting these many days. Now this is clear from Rev. ii. 17, where the promise is given to the mortifying Christian, that he shall taste of the hidden manna; which is the sweetness of Jesus Christ as likewise Rom. viii. 13, If ye through the Spirit do mortify the deeds of the body, ye shall live; as also, Rom. vii. 24, compared with verse 25, where wrestling Paul doth receive songs of everlasting praise put in his mouth: Would ye know the person that is admitted to sing one of the songs of Zion, while he is in a strange land? It is the mortifying Christian, for when he is in the pursuit of his enemies, he is then admitted to put out his finger, and taste of the honey, that his eyes may be enlightened. There is a

mortification that is pleaded for by many in these days, whose highest advancement in this precious grace doth not consist in that which it is, in knowing and being convinced of, and mourning over sin ; but this is their mortification, that one should be dead to the sense and conviction of sin: we shall pass no other verdict upon such antinomian mortification as this, but only this, it is indeed the mortification of godliness, it is a crucifying of repentance and holiness, it is a killing of the new man within a Christian; as likewise a quickening of the old man in its lusts and affections. This mortification is no other thing than Satan transformed into an angel of light; and this is a piece of the new gospel, which is so much preached in those days, which if an angel should bring from heaven, we ought not to believe it: this is no new light, but old darkness, covered with the vail of a glistering light. O! study to be much under the impression of the bitterness of sin, that so ye may taste of the consolations of the Holy Ghost.

There is this fourth advantage that a Christian hath by being continually exercised in this warfare, which is, that such a Christian hath distinct and perfect discoveries, not only of the deceitfulness of his own heart, but also of the subtilty of corruption and sin that doth assault him. A mortifying Christian is a most experienced Christian; this is clear, all along, Rom. vii. where wrestling Paul hath so distinct discoveries of himself, as he saith, There being a law in his members rebelling against the law of his mind, and bringing him into subjection, and certainly there is much precious advantage that redounds unto a Christian by being convinced of the deceitfulness of his own heart, and of the mystery of iniquity that is within him, for such a Christian doth attain to the exercise of the grace of humility; for when he beholdeth himself as in a glass, he crieth out, Woes me, I am undone. I think it is in some sense lawful for Christians to practise much of Peter's divinity which he had, Luke v. 8, Depart from me, for I am a sinful man. Not that it was well argued by him, but it spake out the high apprehensions he had of the holiness of God, and the low apprehension he had of himself; as likewise such a Christian is much denied to his own strength, and so is necessitated to go unto one on whom his strength is laid; as likewise, such a Christian is much in the exercise of the grace of watchfulness; he is not ignorant of the devices of Satan, which make him to stand continually upon his guard, lest he be overtaken with the snares of the devil.

There is this fifth advantage that a Christian hath by being much in the exercise of mortification, he doth attain to much divine conformity with God, and is made a partaker of the divine nature of that invisible majesty. This is clear from Rev. iii. where that promise, I will clothe him in white, is in part accomplished to a Christian, even while he is in this valley of tears. And certainly this is the compend and sweet epitome of all Christian advantages, to be made like unto the majesty of God; and it is not a conformity unto him for a day, but such a mortifying Christian is most constant in keeping the divine lineaments and spiritual characters of that precious image undefaced in him, as it is promised, Rev. iii. 12,