The body of death anatomized. A brief essay concerning the sorrows and the desires of the regenerate, upon their sense of indwelling sin; delivered at the lecture in Boston. 12 d. 7 m. 1706. / By Nehemiah Walter, Pastor of the church in Roxbury. ; [Four lines of quotations in Latin]

The Body of DEATH Anatomized, ROM. VII. 24.

O wretched Man that I am: who ſhall deliver me from the body of this Death?

THESE Words are the doleful outcry of one of the moſt holy Men that ever lived: It is no leſs a Perſon than the Apoſtle Paul, that Great and Excellent Servant of Chriſt, who is here bitterly bemoaning himſelf. In this his Self-lamentation Obſerve.

1. The Matter of his Lamentation, or that which he complains of, Namely, The Body of Death in him: that's the Gravamen, the burden of his holy Soul. By the Body of Death is meant Inherent Corruption, which he ſometimes calls Sin, Indwelling Sin, a Law of Sin. — 'Tis called a Body, partly, becauſe it overſpreads the whole Body of Man. Original Sin eats into the Body, & diffuſes it ſelf thro' every Member thereof, and employs them as inſtruments to act by. Partly, becauſe it conſiſts of many Members or Parts. A Body is made up of many Members united one to another. Thus Original Sin has a great many Members and Branches: 'tis a Maſs of Corruption, a Collection of Luſts. The Members of this Body of Sin are far more numerous than the Members of our Humane Bodies: for there are many Luſts that have Poſſeſſion of, and act by, each ſingle Member of the Body. There is but One Tongue in the Body, yet the Sins of the Tongue are numberleſs.

Tis called a Body of Death, Partly, becauſe it makes men Dead unto and in Spiritual Duties. As for Natural men it makes them altogether Dead unto Spiritural Duties; either they perform them not at all, or they diſcharge them in a manner wholly Dead and Lifeleſs. As for the Regenerate, Indwelling Sin cauſes in them a great deal of Averſeneſs to and Deadneſs in Religious Duties; they do not diſcharge Duties with that Life, Vigour and Activity which they ought to do; and this is from the deadning Influence of Indwelling Sin.

Again, It is called a Body of Death, becauſe it tends to and iſſues in Death. Original Sin is a Deadly Principle. As for the Godly, it brings Temporal Death upon them: Becauſe they have Sin in them, they have the Seed of Death in them. As for the Unregenerate, this Indwelling Sin does bring upon them Eternal Death: It ceaſes not till it has accompliſhed their Everlaſting Deſtruction. 'Tis this Body of Death whereof the Apoſtle complains, which is the firſt thing Obſervable.

2. His complaint concerning it, O Wretched Man that I am: He cryes out and complains of himſelf as Wretched on the account of this Body of Death. Wretched, does not ſignify Curſed or Unhappy, but Weary and Tired: like a man that had fought till ſpent, and ready to ſink, unleſs ſome One come in to his help and ſupport.

3. His earneſt Deſire of Deliverance from it, Who ſhall deliver me from the Body of this Death? This is not the Voice of one Doubting of Deliverance, or at a loſs where to go for Deliverance; for he was ſure of Deliverance in due time, and knew from whom his Deliverance would come; as the next Verſe ſhows, I thank God through Jeſus Chriſt our Lord. It is therefore the Voice of one that longs for, that breathes and pants after Deliverance.

DOCT. Indwelling Sin is one matter of a Godly Man's Lamentation, and what he much longs to be Delivered from.

This Doctrine may be ſpoken to under three Propoſitions.

PROP. I. Every Godly Man has Sin dwelling in him. All men have a corrupt Nature handed down to them from our firſt Parents. They are Conceived in Sin and brought forth in Iniquity, Pſal. 51.5. This Sin of mans Nature is not perfectly removed in the Work of Regeneration and Sanctification: The beſt of Men have the Remainders of Corruption in them as long as they continue in this World. The Apoſtle Paul, was, it may be, inferior to no meer man as to holineſs of Heart and Life, and yet he does in our Text and Context confeſs that he had Sin dwelling and ſtirring in him. It is Self-Deluſion to think or ſay, That we have no Sin, 1 Joh. 1.8. There is no Sinleſs Perſon on this ſide Heaven: and therefore the Mortification of Sin, is a work wherein Saints are to be engaged, all the dayes of their Lives.

PROP. II. This Indwelling Sin is One matter of a Godly Man's Lamentation. The renewed Soul of the Apoſtle does in the Text Sigh & Groan over the remainders of Sin in him▪ Herein he is a Pattern of all true Believers; every holy man is like him in this point.

Two things may here be Enquired into.

Q. 1. How do the Godly Lament Indwelling Sin?

A. 1. Principally. The Body of Death is the Chief Matter of their Lamentation. There is nothing which a Godly Man does more bitterly bewail than this Plague of his own Heart.

1. He Laments this more than any Outward Affliction. Corruption within cauſes more heavineſs and ſorrow in his Spirit, than all Troubles Without. This we may ſee Verifyed in the Apoſtle Paul: He was a man exerciſed with as various & great Calamities as moſt men. Scarce any, if any, did ſuffer more than he did in his time: he himſelf gives us a Summary account of his many & grievous ſufferings, 2 Cor. 11.23, 24, 25, 26, 27. Now tho' he was a Man of ſuch Sufferings, yet we do not find that he complained under them: he never cryed out of his ſharp Afflictions bemoaning himſelf on the account of them. No, inſtead of lamenting them he Rejoyced and Gloried in them; they were 〈◊〉 matter of his Triumph, not of his Sorrow. • now, when he gives us an account of the Body of Death and Sin in him, he cryes out, O wretched man that I am! The Body of Death is a Saint's greateſt Burden: He groans more under the weight of that, than of any burden of Affliction. Hence it is that he is willing that God ſhould lay any Afflictions upon him which may mortify his Corruptions: He is content God ſhould uſe the ſharpeſt Remedies that may kill his Luſts. Let God take away the Health and Strength of his Body, let God do any thing with him, If it may ſlay Sin, he is ſatisfyed.

2. He Laments this more than any Actual Sin. Acts of Sin are to be bewailed, but the Principle of Sin much more; And a Godly Man is in bitterneſs of Spirit for his Actual Iniquities, but more for Original Sin. He grieves that he has committed any Sin, but he grieves more that there is ſuch a corrupt heart in him which carryes him to ſuch Sins. Indwelling Sin is much worſe than any Actual Sin. The Luſts of the heart are greater Evils than the Sins of the Life, as ſhall preſently be proved. There is therefore more cauſe to bewail Sin in us, than Sin acted by us. Accordingly a Godly Man, is by his Actual Sins led up to the Conſideration of Original Sin, and he Principally Mourns over that. When David had been guilty of Murder and Adultery, he bitterly bewailed thoſe horrid Sins; but his Penitent Eye did eſpecially look to, and weep over that Vile Heart from whence they proceeded, Pſal. 51.5. Behold, I was ſhapen in Iniquity, and in Sin did my Mother conceive me. Behold! Says he. He points his finger to, and takes ſpecial notice of, his Natural Corruption: and tis as if he ſhould have ſaid, Ah Lord! What a Curſed and Sinful Nature have I that is prone to ſuch Monſtrous Abominations? The vileneſs of his Heart was that which moſtly abaſed him. Thus the Apoſtle in the context makes a Penitent mention of the many Actings of Sin whereof he was guilty, but at length his moſt bitter complaints are made againſt the body of Death, O wretched man that I am: who ſhall deliver me from the Body of this Death? The ſtrength of his Sorrow is ſpent on this: He ſtops not till he comes to the Fountain head, and there he lyes down and weeps.

2. The Godly do Lament Indwelling Sin Continually. This Body of Death lyes down with them, riſes up with them, and accompanies them all the day long, and ſo is an occaſion of their conſtant Lamentation. 'Tis as a Loathſome Corps chained to them, which is the perpetual burden and abhorrence of their Souls. Every day they find it inclining and prompting them to Sin, deadning and indiſpoſing them to duty, and ſo is a daily grief of Heart to them: by reaſon of this, they go Mourning to their Graves.

So much for the firſt Enquiry.

Queſt. 2. Why do the Godly make Indwelling Sin the Matter of their Lamentation?

Anſw. They have abundant Reaſon ſo to do.

For,

1. Indwelling Sin directly oppoſes the whole Law of God. It is contrary not only to Some of Gods Commands, but to Every One of them. It is an Univerſal contrariety to the holy Law of God: It conſiſts in an Averſation to Every thing that God requires, and an Inclination to Every thing that God forbids. There is an abſence of All Good, and a fulneſs of All Evil in Original Sin. There are as many Luſts in Indwelling Sin, as there are Laws in the Word of God: To every Law there is an oppoſite Luſt. Does God require Faith? Oppoſite to this is the Luſt of Unbelief. Does He require Humility? Oppoſite to this is the Luſt of Pride. Does he require Hope in His Mercy, mutual Forgiveneſs, Patience under Trials, &c? Oppoſite to theſe are the Luſts of Deſpair, Revenge, Impatience, &c. So that Original Sin is as extenſive as the holy Law of God: It is then directly contrary to the whole Law of God in every part of it. In this reſpect it is far worſe than any Actual Sin: for Actual Sins are directly contrary to ſome particular Commands only. But Indwelling Sin is an Entire Body of Luſts, which is contrary to the Entire Body of Divine Laws. There is no Law, which Original Sin, does not in one branch or other, ſtand in a direct Oppoſition unto. It is therefore called a Law of Sin, partly, becauſe it lyes in a parallel Oppoſition to the Divine Law.

Indwelling Sin is then a juſt Matter of Lamentation. O how worthy is that Sin to be bewailed which is ſo Exceeding broad? If we are deeply to be humbled for every Act of Sin which tranſgreſſes the Law of God in ſome ſingle point, how much more for that Sin which tranſgreſſes the Law of God in all points? The more Laws are broken by a Sin, the more 〈◊〉 • hould be Lamented.

2. Indwelling Sin is a principle of Curſed Enmity againſt God. The Mind as far as it is Carnal or Corrupt, is not only an Enemy to God, but alſo Enmity againſt God, Rom. 8.7. Nothing worſe than this can be ſaid of it. Hereby is pointed out to us that extream Antipathy againſt God which there is in Original Sin. An Enemy may be reconciled to God, but Enmity can never be reconciled to Him: It is totally and implacably oppoſite to the bleſſed God. Indwelling Sin ſets it ſelf againſt GOD to Aſtoniſhment: The dreadful Malignity of it againſt GOD we may ſee in that power which it has over many Ungodly men; it makes them to be Haters of God, Fighters againſt God, Denyers of God: This Sin within, would, if it could, pull GOD from His Throne; yea, deprive GOD of His very Being: The Saints and Servants of God have that within them which would do all this. And they do oftentimes experience in ſome degree, the workings of this horrid Enmity againſt God in themſelves: There are moſt Wicked, Blaſphemous, Atheiſtical thoughts which do ſometimes ariſe in their Hearts. They find Indwelling Sin many times prompting them to offer unto God the moſt vile Affronts imaginable. Do they not ſometimes queſtion whether there be a GOD? whether the Scriptures be true? whether there be a divine Providence, and whether there be Future Rewards or Puniſhments? Thus does Indwelling Sin act in oppoſition to the Being, Word and Providence of God: And is not ſuch a vile Principle to be abhorred?

3. Indwelling Sin is the Root of all Actual Sins. All the Sins of our Lives proceed from the Sin of our Nature. The Corruption of the Heart, is the riſe and ſpring of all Sinful Thoughts, Words and Deeds, Mat. 15.18, 19. Out of the Heart, as corrupt, proceed Evil Thoughts, Murders, Adulteries, &c. 'Tis Luſt within that conceives and brings forth Sin, Jam. 1.14, 15. For this cauſe all Sinful Deeds are called the Deeds of the Fleſh, Gal. 5.19, 20, 21. Neither God, nor the Devil, nor the World, are the Authors of our Sins; but our own Corrupt Hearts: theſe are the next and immediate cauſes of every iniquity committed by us. This Indwelling Sin is then the radical Sin, the Root of Bitterneſs upon which all Sin grows; Tis the Sin of Sins, the Mother and Nurſe of all Sins, ſeminally containing in it every ſort and kind of Sins; it is therefore more evil than all Actual Sins; for there is more of Evil in the Cauſe, than in the Effect; more Poiſon in the Fountain, than in all its Streams; It is but Some degree of the Venome and Malignity of Original Sin that is diffuſed into all Actual Sins. Surely, ſuch a principle as this, which is productive of all manner of Evils, is to be greatly lamented.

4. Indwelling Sin is more ſet upon Sin becauſe God forbids it. Such is the mad fury and rage of Luſt, as it makes the Command and Prohibition of God, the very Reaſon why it urges to Evil, and diſſwades from Good. The more God forbids a thing the more eager it is after it, and therefore will do it becauſe God forbids it. The more God requires a thing the more backward tis to it, and Therefore will not do it Becauſe God requires it: It takes occaſion from the Commandment to work all manner of Iniquity, and thereby diſcovers it ſelf to be Out of meaſure Sinful, Rom. 7.11, 13. Were not a thing Forbidden it could be content to let it alone, and were not a thing Commanded it could be content to do it. Luſt is Irritated and exaſperated by the Law of God: It delights to croſs God in His Will; Its Working thus in a ſpiteful oppoſition to the Command of God, is daily to be ſeen in the Lives of men. When God would have had the Iſraelites go into Canaan, then they were for returning into Egypt; and when God would not have them go into Canaan, then they were ſet upon going in, Numb. 14.4, 40. &c. Indwelling Sin is a principle of contradiction to the Law of God; it is ſet upon Sin for Sin's ſake: And is not ſuch a Malicious Principle as this a juſt matter of Lamentation? Should it not make our Souls bleed to find that there is ſuch an heart in us; ſo full of malignity againſt the Authority of the Supreme Lord?

5. Indwelling Sin does alwayes Sollicite to Sin, It is a principle that is ever ſtirring and working toward Sin: it is Never Idle, but Always Active, and its Perpetual Tendency is to Sin. Sometimes it prompts to Sins of Omiſſion, endeavouring to draw us off from that duty which God requires of us; and if it cannot prevail to a neglect of duty, it labours to make us Careleſs, Slighty and Formal in the diſcharge of it: and if it cannot work us up to this frame, it endeavours to Obſtruct and Diſtract us in the duty as much as it can, Rom. 7.21. I find then a Law, that when I would do good, evil is preſent with me. He experimentally found the ſtirrings of Corruption in the very time of his diſcharging Duties, that he could not do them as well as he would. At other times it prompts us to Sins of Commiſſion, endeavouring to draw us to the doing of that which is evil. And if it cannot prevail upon us Outwardly to act it, then it ſeeks to bring us to Inward Pleaſing Thoughts of it. Thus it is evermore following us with Secret Solicitations to Sin, Jam. 1.14. Sin within, is a more reſtleſs and conſtant tempter, than Satan without: And ſhould it not afflict us to find and feel ſuch an Unwearied Solicitour to Sin in our very boſomes? How can we chuſe but cry out and complain of it?

6. Indwelling Sin is an Enemy to Grace. Corruption is a principle directly contrary to Grace. It is every way oppoſite unto it, in its original, operations and tendency. Indwelling Sin wages a Continual War with Inherent Grace, Rom. 7.23. Gal. 5.17. It ſtrives to hinder the actings of Grace; it endeavours to weaken and ruine the principle of Grace. If the good Spirit of God excites any Good Motions in the Soul, Indwelling Sin labours to kill them in their Birth, as Pharaoh the Male Seed of Iſrael. Sin and Grace, like Eſau and Jacob, ſtruggle and contend in the ſame Womb. And ſhould we not loathe that Enemy of all Righteouſneſs that is in us? That principle which ſeeks to deſtroy the Divine Nature that we partake of?

7. Indwelling Sin is that which does the Saints moſt Hurt. It is an enemy to their Good, it Wars againſt their Souls, 1 Pet. 2.11. Nor is there any thing which does ſo much hurt unto them as that Sin which is in them. The Devil and the World never do them any harm but by the improvement of this vile Principle in them: all our miſchiefs are from our Luſts; therefore they are called Hurtful Luſts, 1 Tim. 6.9. Tis Sin within that Wounds our Conſciences, breaks our Peace, darkens our Evidences, robs us of our Comfort, defiles and brings guilt upon our Souls. Indwelling Sin is our Greateſt Troubler, the Scorce of all our Calamities. Were it not for our Luſts, we might be eaſy in all Conditions. Well may a Believer cry out and complain of ſuch an hurtful principle.

PROP. III. As a Godly Man greatly bewailes, ſo he much longs to be delivered from Indwelling Sin. He is ſo wearied with it, as that his very Soul deſires to be delivered from it. Now there are three things reſpecting Indwelling Sin which he longs to be delivered from.

1. He deſires to be Delivered from the Prevailing Power of Indwelling Sin. It is moſt certain that a true Believer is Delivered from the Reigning Power of Indwelling Sin: It does not Lord it over him, ſo that he ſhould willingly, readily and chearfully obey it, as he did in his State of Unregeneracy. A Convert ceaſes to be a Servant of Sin, and is freed from its abſolute rule, Rom. 6.17, 18. And Sin Within ſhall never more have a plenary Dominion over them, Verſe 14. Nevertheleſs Sin within is capable of Prevailing over Believers, and oftentimes does actually Prevail: It carryes them away to great and Scandalous Sins, as the Scriptures do teſtify in many inſtances. Now the truely Godly do earneſtly deſire that they may be Saved from Sins prevalency. And hence they are much in Prayer to God for preſervation from the Power of Luſt, Pſal. 19.13. and 119.133. And hence it is that they exerciſe themſelves in endeavours to Keep under the Body of Sin, 1 Cor. 9.27. A Godly Man is one that has heartily renounced Subjection to the Law of Sin, and deſires that it may never more over-power him.

2. He deſires to be Delivered from the Terrifying Power of Indwelling Sin. This Sin is many times a principle of Terrour to the truly Godly: It ſo darkens their Minds, ſo deadens their Hearts and Affections, ſo ſtirs and works in them, as that it fills them with perplexing doubts and fears. It many times lays them unto diſmal apprehenſions about themſelves: they are made to Fear whether God be their reconciled Father and Friend, whether they have any intereſt in Chriſt and His Grace, whether they have any title to or well-grounded Hopes of Heaven. They are ready to account themſelves Hypocrites, and to Deſpair of Salvation thro' the horrid workings of Inherent Corruption. Now that which Delivers them from theſe Terrours, is the ſence and aſſurance of Gods Love; and therefore they do earneſtly deſire that the Lord would lift up the light of his Countenance upon them, Give to them the Joy of his Salvation, and make them to hear the Voice of Gladneſs, Pſal. 51.8, 12. They cry to God for thoſe freſh gales of the Spirit, which may ſcatter thoſe Fogs and Miſts, which Indwelling Sin has covered their Souls withal.

3. He deſires to be Delivered from the very Being of Indwelling Sin. Nothing ſhort of Compleat Deliverance will content a Godly man. The Body of Death is ſuch an Annoyance to an holy man, as that he would fain be perfectly and eternally rid of it.

Now 'tis only in Glorification that a Believer comes to be fully ſet at liberty from this troubleſome inmate: In this Life it will be and abide in us, but when we leave this World and go to Glory, then we ſhall be altogether Sinleſs; Sin ſhall no more have a Being in us; for this cauſe a Godly man deſires and pants after Heaven, 2 Cor. 5.2, 4. Their being Buraned with Indwelling Sin, makes them Groan for that future State, wherein they ſhall have all the remainders of Indwelling Sin quite done away. One great thing which makes Heaven deſireable to a Saint, is, That Perfect Innocency of Nature which he ſhall there be reſtored to: Heaven is not ſo much deſired by an holy Man, becauſe he ſhall there be freed from All Sufferings, as becauſe he ſhall be freed from All Sin.

APPLICATION.

USE. I.

We may hence ſee what Glorious Power is put forth in the Converſion of a Sinner. The Doctrine before us gives a clear demonſtration of the Almighty Grace of God exerted in the Work of Regeneration. When a Man is truly Converted, he bitterly bewailes Indwelling Sin, he cryes out of it as an intolerable burden, and Groans in Spirit for a full deliverance from it. How wonderful is the Change wrought in ſuch an Heart! Man naturally Loves his Luſts with a Boundleſs Love; they are the very delight of his Soul, the Elements in which he loves to move; they are dearer to him than GOD Himſelf: he Idolizes them and puts them in the Place of GOD, Phil. 3.19. Yea, he exalts them Above GOD in his affections, 2 Tim. 3.4. Lovers of Pleaſures more than Lovers of God: The very Life and all of a Sinner is bound up in his Luſts; he is never more at eaſe, nor in the enjoyment of greater Satisfaction, than when he is fulfilling the deſires of the fleſh. But now, when he is Converted, his Love to Luſt, like Amnons to Tamar, is turned into the greateſt Hatred: He ſayes to his beloved Luſts, Ariſe, be gone; and he calls upon God to put them out from him and to bolt the door of his Heart after them. O Strange Alteration! How comes it about that all on a ſudden the Inclination, bent, frame and whole poſture of the Soul is thus turned another way? Surely, 'tis God that does this; an Almighty Hand muſt needs effect it. None has ſuch power over the Heart, but that God in whoſe hands the Hearts of all Men are, and who turns them which way ſoever it pleaſeth him. 'Tis the Almighty GOD that diſſolves the Cloſe Union, which there is between the Soul and Sin.

USE. II.

We hence learn that thoſe are Not Godly Perſons who do not make Indwelling Sin the matter of their Lamentation. There is the higheſt reaſon to bewail it, and all that are truly Godly do greatly bewail it; Such therefore as bewail it not, are not Godly. The not Mourning over Indwelling Sin, is a ſure ſign of an Unregenerate man; he is a perfect Stranger to Grace, who is a Stranger to Grief and Sorrow for inherent Corruption. And if ſo, then ſeveral Perſons may from hence be convinced of their being in a State of Unregeneracy.

As,

1. Thoſe who Bleſs themſelves in the Goodneſs of their Natures. Tho' the Word of God declares that the Heart of Fallen man, is Deceitful above all things and Deſperately wicked, Jer. 17.9. Yet there are ſome who will not believe or own any ſuch thing concerning themſelves: for ought they can diſcern their Hearts are as Good as they need be; they find them to be well-inclined, well-diſpoſed, well-meaning; they do not perceive that there are ſwarms of Luſts and Vile Affections in them: they wonder to hear Perſons crying out of the vileneſs of their hearts; they ſee no cauſe of ſuch complaints concerning themſelves. As for ſuch Perſons as theſe, there is no Spiritual Light in them, their eyes are cloſed to this day, and through the Darkneſs that is upon their Minds, they ſee not thoſe monſtrous Corruptions that are in them, Rev. 3.17, 18. 'Tis poſſible ſuch Perſons may lead Lives that are Civil, Orderly and Blameleſs as to men, [Phil. 3.6.] yet all this while they are far from being in Sanctified Eſtate. No man was ever Converted, who was not Convinced of the Sinfulneſs and Wretchedneſs of his Nature. He never was Holy, that has not ſeen himſelf to be Exceeding Vile. He never was in a State of Salvation, that has not been ſenſible of his being in a Loſt and Sinful State by Nature.

2. Thoſe who make the Sin of their Nature an Excuſe for their Actual Sins. Tho' there be nothing that can Excuſe Sin, yet Sinners ſeek to Find Excuſes: And one thing which they are ready to uſe as an Excuſe, is the Inclination of Nature to Sin: Tis Natural, ſay they, to Sin. All mens hearts are Inclined to Evil. Nature will have its courſe. Such as theſe never did unfeignedly Mourn for the Corruption of their Nature▪ if they had, they would ſee this to be an Aggravation of their Sin, and in no ſort an Extenuation of it. They would ſee Adultery, Theft, Revenge, &c. to be ſo much the worſe, becauſe they proceed from an Adulterers, Thieviſh, Revengful heart. Were Indwelling Sin the matter of their Lamentation, they would not plead it for the Juſtifying themſelves in acts of Iniquity.

3. Thoſe who Cheriſh and Indulge any Luſt. If there be any Particular Corruption whereof Perſons are tender, and wherein they do inwardly and cuſtomarily delight, ſuch Perſons are not afflicted in Soul for the Pollution of their Hearts. Tho' Perſons Reſtrain their Luſts and ſuffer them not to break out, yet if they allow them to act and work in their Souls, they are Lovers of their Luſts, and not Mourners for them. Thus if Perſons allow themſelves in a courſe of Unclean, Covetous, Revengful Thoughts, they do not bewail Indwelling Sin: Were it Really Lamented, men would engage in the Univerſal Mortification of it. They would not Cheriſh any Member of that vile Body of Sin, but would labour to keep under and ſubdue the whole Body.

USE. III. Of Exhortation.

Let all be Exhorted not to reſt till Indwelling Sin become the Matter of their Sorrowful Lamentation. Be not ſatisfyed till you find your ſelves Perſons of a Sorrowful Spirit on the account of Sin in you. If your Hearts are to this day Unaffected with the Corruption of your Natures, reſolve no longer to abide in ſuch a frame. To ſtrengthen you in ſuch reſolutions, I ſhall here lay before you the abſolute neceſſity of Sorrowing on the account of the Body of Sin that is in you.

1. If you have not a Sorrowful ſenſe of Corruption you will not earneſtly Deſire Grace. There will be ho hungrings and thirſtings after Holineſs, where there is not a ſenſible perception of Defilement: how ſhould a man long to be Sanctifyed that is unaffected with his Filthineſs? 'Tis ſenſe of Sin which works deſires of Grace. The reaſon why Nicodemus could not underſtand the doctrine of Regeneration, was becauſe he did not underſtand the doctrine of Original Sin: he did not ſee that that which is born of the Fleſh is Fleſh: he did not ſee that he was born of Parents whoſe Natures were Corrupt, and from whom he had derived a Sinful Corrupt Nature; and hence he did not ſee a neceſſity of having his Nature Renewed by the Spirit of Grace, and conſequently did not deſire nor ſeek after Regenerating Grace. A man will never labour to get out of a State of Nature, who does not ſee and bewail the Sinfulneſs of that Eſtate. If therefore it be neceſſary that you ſhould be Regenerated, 'tis neceſſary that you be touched with a feeling of Corruption. And what is more neceſſary than Regenerating Grace? Our Lord does moſt expreſsly and ſolemnly declare, that Without this a man can never enter into the Kingdom of God, Joh. 3.3, 5. None ſhall partake in Glory hereafter, that do not partake in Grace here. Except a man paſs from Spiritual Death to Spiritual Life, he cannot paſs from Earth to Heaven at the laſt.

2. If you have not a Sorrowful ſenſe of Corruption, you will not ſee the abſolute need you ſtand in of Chriſt. The Lord Jeſus Chriſt will never be Precious until the Heart become Loathſome to itſelf. Thoſe only that ſee themſelves in a Loſt Eſtate will ſeek for a Saviour: Such as think themſelves Whole, will not go to the Phyſician. None will go to Chriſt but ſuch as are Weary & heavy Laden with the burden of Indwelling Sin. The Soul will never cry out to Chriſt for a Cure, till it be pained with the Diſeaſe that is upon it. Chriſt then cannot be a Saviour to us unleſs we are deeply ſenſible of our Sinfulneſs: And what will become of us if we have not an Intereſt in that Saviour? We Periſh Eternally if our Souls be not committed into His Saving Hands.

3. If you have not a Sorrowful ſenſe of your Corruptions, you will never be Willing to part with them. No Sinner will deſire to Putt off the Old man with his Luſts, until it be a thing grievous and hateful to him. Unlamented Luſts will be Retained Luſts. Men muſt Groan under this Spiritual burden, before they will ſtrive to Caſt it off: The heart never thinks of Parting with its Luſts until they Become Bitter to it: It is therefore impoſſible for Men to be Separated from their Luſts till they Sorrow for them. And if Luſts be not parted with, what will the End be? We are told what the Event will be, Matth. • .19, 30. We ſhall be caſt into Hell. Either we muſt part with our Luſts, or part with God, Chriſt and Heaven, and periſh Eternally in the place of Devils. Theſe things do then ſhow the neceſſity of Sorrowing for Indwelling Sin.

If it be now asked, What muſt we do to attain ſuch a Sorrow? Attend theſe Directions.

Direction, I.

Labour for a clear and full Conviction of the Exceeding Sinfulneſs of Indwelling Sin. It is indeed Exceeding Sinful, Rom. 7.13. Sinful above Hyperbole, as the Original ſuggeſts: And if you are once thorowly Convinced hereof, you will ſoon bemoan your ſelves on the account of it; and until your have ſuch a Sight of it, you will never duely Lament it. Now in order hereto two things muſt be done.

1. Compare your Natures with the Holy Law of God. The Law is a Glaſs wherein you may ſee the true Face of Sin upon your Souls. We are to remember that our Natures ought to be conformed to the Law of God in every point: We ſhould be as Holy and Sinleſs as that Law requires. Our Hearts ought exactly to anſwer that Strict Rule: Now compare your ſelves therewith, and you will ſee your Sinfulneſs. — You ought according to the Law of God to be Alwayes inclined to Good, and Never inclined to Evil: to Hate Sin without the Leaſt Love to it: to Believe in God without the leaſt Diſtruſt: to be Humble without the leaſt Pride: to be Meek without the leaſt Paſſion: to be Sober and Temperate without the leaſt Exceſs: to be Pure and Chaſte without the leaſt Unclean Motion: to Love your Neighbour without bearing him the Leaſt ill Will: to diſcharge all Duties without the Leaſt Defect. Such a One you ought to be according to the Holy Commandment of God: but Conſider whether you are ſo. Oh! how far do you come ſhort of being ſuch a One? Will you not, if you take this courſe, ſoon cry out, Unclean! Unclean! Behold, I am Vile!

2. Beg of God to give you a Spiritual Diſcovery of the Sinfulneſs of Indwelling Sin. By comparing your ſelves with the Law of God, you may attain to ſuch rational Convictions of your Sinfulneſs, as may force from you a Confeſſion of your Vileneſs; but you will never ſo ſee your defilement as to loathe your ſelves for it, unleſs God Open you Eyes: 'Tis He muſt let light into our Souls to ſee aright, the hideous monſtrouſneſs of thoſe Luſts, that lodge in the Secrets of our Hearts. Beg therefore of God to ſhow you that which you ſee not. Go to Jeſus Chriſt for Eyes Salve to anoint you, that you may ſee your ſelves Wretched, and Miſerable, and Poor, and Blind, and Naked, Rev. 3.17, • 8.

Direction, II.

Pray to God for a Spirit of Mourning. 'Tis God only who can give a Soft, Tender Heart, which ſhall be ſuitably ſenſible of its own Hardneſs, Ezek. 36.26. I will take away the Stony Heart out of your Fleſh, and I will give unto you an Heart of Fleſh. Pray then earneſtly unto the Lord to pour out upon you the Spirit of Grace, that you may ſee and bewail your Spiritual Pollution. Give God no reſt till He has made you a Loathing in your own eyes, and Opened a Fountain of Tears in you for your Sin.

USE. IV. Of Conſolation.

To ſuch as Lament Indwelling Sin, and Travail with Deſires of Deliverance from it. Some there are whoſe Sighings and Groanings on this account are Not bid from God: He Hears them bemoaning themſelves, as Ephraim did, for the obſtinacy of their Hearts: He ſees them uſing all holy Endeavours to Subdue Sin, and exceeding Thankful for any degrees of Deliverance from it, and longing for further Deliverance therefrom. Unto ſuch as theſe, Two Words of Comfort may be ſpoken.

1. Your Burdened Souls ſhall never more be brought under Subjection to Indwelling Sin. Sin will ſtrive to regain its Ancient Dominion over you, and to reduce you to former Subjection, but this ſhall never be effected. Ail its Attempts this way ſhall prove Unſucceſsful. You may ſometimes in an Hour of Temptation fear, that Corruption will recover its maſtery over you; but be not afraid: Keep up a Fear of Watchfulneſs, but don't give way to a Fear of Diſpondency: The Almighty and moſt Faithful God has given His Word for it, That Sin ſhall not have Dominion over you, Rom. 6.14. Tho' it may purſue you, as Pharaoh did Iſrael, yet it ſhall never carry you back into Bondage. The Lord that has Begun to Deliver, will Go on to Deliver; He will moſt aſſuredly keep you By His Mighty Power thro' Faith unto Salvation.

2. Your Wearied Souls ſhall ſhortly be At Reſt from Indwelling Sin. It will not be long before your deſires of Deliverance ſhall be fully Satisfyed. That which you Long for ſhall be granted unto you, and that very Quickly. Heaven, tho' it be Afar off as to local diſtance, yet 'tis Near in point of Time. A few days more and you go to that Place, where Nothing that Defileth Entereth in. Hold out a little longer in Striving againſt Sin, and you ſhall never more have any Conflict or Combate with it. Your Warfare ſhall ſpeedily be Accompliſhed, and then ſhall you experimentally Know that which your fain would Know, but never yet Did Know, Namely, What it is to Serve GOD without Sin, and that to all ETERNITY.

FINIS