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The Second general Rule proposed. Without universal Sincerity for the mortifying of every Lust, no Lust will be Mortified. Par∣tial Mortification alwayes from a corrupt Principle. Perplexity of Temptation from a Lust, oft-times a chastening for other Negligences.
THE Second Principle, which to this pur∣pose I shall propose, is this, Without Sincerity and Diligence in an Ʋniversality of Obedience, there is no Mortification of any one perplexing Lust to be obtained. The other
was to the Person, this to the thing it self. I shall a little explain this Position.
A man finds any Lust to bring him into the Condition formerly described, it is power∣full, strong, tumultuating, leads captive, vexes, disquiets, takes away peace; He is not able to bear it, wherefore he sets himself against it, prayes against it, groans under it, sighs to be delivered, but in the mean time, perhaps in other Duties, in constant Communion with God, in Reading, Prayer and Meditation, in other wayes that are not of the same kind with the Lust wherewith he is troubled, he is loose and negligent. Let not that man think that ever he shall arrive to the Mortification of the Lust he is perplexed withall. This is a Condi∣tion that not seldom befalls men in their Pil∣grimage. The Israelites under a sense of their Sin, drew nigh to God with much diligence and earnestness, with Fasting and Prayer. Isa. 58. many Expressions are made of their Ear∣nestness in the work, v. 2. They seek me daily, and delight to know my Wayes, they ask of me the Ordinances of Justice, they delight in ap∣proaching unto God. But God rejects all; their Fast i•• a Remedy that will not heal them, and the Reason given of it, v. 5, 6, 7. is, because they were particular in this Duty. They attended diligently to that, but in others were negligent and careless. He that hath a
running sore (it is the Scripture Expression) upon him, arising from an ill habit of Body contracted by Intemperance and ill Dyet; let him apply himself with what diligence and skill he can, to the cure of his sore, if he leave the general habit of his body under Distem∣pers, his labour and travail will be in vain. So will his attempts be, that shall endeavour to stop a bloody issue of Sin, and filth in his Soul, and is not equally carefull of his univer∣sal spiritual temperature, and Constitution. For,
1. This kind of Endeavour for Morti∣fication, proceeds from a corrupt Principle, Ground and Foundation, so that it will never proceed to a good Issue. The true and accep∣table Principles of Mortification shall be after∣ward insisted on. Hatred of Sin as Sin, not only as galling or disquieting, sence of the Love of Christ in the Cross lyes at the bottome of all true spiritual Mortification. Now it is cer∣tain, that that which I speak of proceeds from self-love. Thou settest thy self with all dili∣gence and earnestness to mortifie such a Lust or Sin; what is the Reason of it? It disquiets thee, it hath taken away thy peace, it fills thy heart with sorrow and trouble, and fear, thou hast no rest because of it; Yea but Friend, thou hast neglected Prayer or Reading, thou hast been vain and lo••se in thy Conversation in
other things that have not been of the same na∣ture with that lust wherewith thou art perplex∣ed; These are no less sins and evils, than those under which thou groanest; Jesus Christ bled for Them also; Why dost thou not set thy self against them also? If thou hatedst sin as Sin, every evil way, thou wouldst be no less watch∣full against every thing that grieves and disqui∣ets the Spirit of God, than against that which grieves and disquiets thine own Soul. It is evi∣dent that thou contendest against sin, meerly because of thy own trouble by it. Would thy Conscience be quiet under it, thou would'st let it alone. Did it not disquiet thee, it should not be disquieted by thee. Now, canst thou think that God will set in with such hy∣pocritical Endeavours; that ever his Spirit will bear witness to the treachery and Falshood of thy Spirit? Dost thou think he will ease thee of that which perplexeth Thee, that thou mayst be at liberty to that which no less grieves Him? No, (sayes God,) here is one▪ if he could be rid of this Lust I should never hear of him more, let him wrestle with this, or he is lost. Let not any man think to do his own work, that will not do God's. God's work consists in universal Obedience; To be freed of the present perplexity is their own only. Hence is that of the Apostle, 2 Cor. 7.1. Cleanse your selves from all pollution of Flesh
and Spirit, perfecting holiness in the fear of the Lord. If we will do any thing, we must do all things. So then, not onely an intense Opposition to this or that peculiar lust, but it is an universal humble Frame and Temper of Heart, with watchfulness over every Evil, and for the performance of every Duty, that is ac∣cepted.
2. How know'st thou but that God hath suffered the Lust wherewith thou hast been perplexed to get strength in thee, and power over thee, to chasten thee for thy other Negli∣gences, and common Lukewarmness in walk∣ing before him; at least to awaken thee to the consideration of thy wayes, that thou mayst make a through work and change in thy course of walking with him. The Rage and predominancy of a particular Lust, is com∣monly the fruit and issue of a careless, negli∣gent course in general; and that upon a double account.
(1) As its natural Effect, if I may so say. Lust (as I shewed) in general, lyes in the Heart of every one, even the best, whilest he lives; and think not that the Scripture speaks in vain, that it is subtle, cunning, crafty; that it seduces, entices, fights, ••ebells. Whilest a man keeps a diligent Watch over his Heart, its Root and Fountain; whilest above all keep∣ings, he keeps his Heart, whence are the issues
of Life and Death, Lust withers and dyes in it. But if through Negligence it makes an Erupti∣on any particular way, gets a passage to the Thoughts by the Affections, and from them, and by them, perhaps breaks out into open sin in the Conversation, the strength of it bears that way it hath found out, and that way mainly it urgeth, untill having got a passage, it then vexes and disquiets, and is not easily to be restrained; Thus perhaps a man may be put to wrestle all his dayes in sorrow, with that, which by a strict universal Watch might easily have been prevented.
(2) As I said, God often-times suffers it to chasten our other Negligences; for as with Wicked men, he gives them up to one Sin as the Judgement of ano∣ther,* 1.1 a greater for the punishment of a less, or one that will hold them more firm∣ly and securely, for that which they might have possibly obtained a Deliverance from: So even with his own, he may, he doth leave them sometimes to some vexatious distempers, either to prevent or cure some other Evil: So was the Messenger of Satan let loose on Paul,* 1.2 that he might not be lifted up through the abundance of spiritual Revelations. Was it not a Cor∣rection to Peters vain Confidence, that he was left to deny his Master? Now if this be the
state and Condition of Lust in its prevalency, that God often-times suffers it so to prevail, at least to admonish us, and to humble us, perhaps to chasten and correct us, for our general loose and careless walking, is it possible that the effect should be removed, and the cause con∣tinued; that the particular Lust should be mortified, and the general Course be unre∣formed? He then that would really, throughly, and acceptably mortifie any disquieting Lust, let him take care to be equally diligent in All parts of Obedience; and know that every Lust, every Omission of Duty, is burden∣some to God,* 1.3 though but one is so to Him. Whilest there abides a Treachery in the Heart to indulge to any Neg∣ligence in not pressing Universally to all Per∣fection in Obedience, the Soul is weak, as not giving Faith its whole work; and selfish, as considering more the Trouble of Sin, than the Filth and Guilt of it; and lives under a constant provocation of God, so that it may not expect any comfortable Issue in any spiritual Duty that it doth undertake, much less in this un∣der Consideration, which requires another Principle, and Frame of Spirit for its Accom∣plishment.
Rom. 1.26.
2 Cor. 12.7.
Isa. 43.24.