TISE NATURE ANIS CAUSES 0P I1'. 3`li in the figments and imaginations of the heart, which is the first way whereby the lusts of the old man do act themselves. And therefore, of those that are under the power or dominion of sin, it is said, thatevery figment, or iozagbaatimt of their hearts, are evil continually, Gen. vi. 5. For they have no other principle whereby they are acted but that of sin; and therefore all the figments of their hearts must be necessarily evil. And with re- spect hereunto, our Saviour aflìrms, that all actual sins proceed out of the heart, Matti). xv. 19. because there is their root, and there are they first formed and framed. 2. External, in actual sins, such as those enumerated by our apostle, Col. iii. 5. Gal. v. -19, 20, 21. _'All these things together make up the complete object of this duty of mortification. The old man, the body of death, with its members, and the works of the flesh, or the habit, operations, and effects of sin, are all of them intended, and to be respected herein. Sect. 7. -4. This principle, its operations, and ef- fects, are opposed and directly contrary unto the prin- ciple, operations, and fruits of holiness, as wrought in us by the Spirit of God, which we have before describ- ed: (I.) They are opposed in their principle; for the it flesh lusteth against the Spirit, and the Spirit lusteth " against the flesh, and these are contrary the one .to " the other," Gal v; 17. These are those two adverse principles, which maintain such a conflict in the souls ofbelievers, whilst they are in this world, and which is 'se graphically- described by our apostle, Rom. vii. so the old and new man are opposed and contrary. (2.) In their actings; thelusting of the flesh, and the lasting or desires of the Spirit, walking after the flesh, and walking after the Spirit, living after the flesh, and liv- ing in the Spirit are opposed also. This is the opposi- tion that is between the body of sin with its members, and the life of grace, "-who walk not after the flesh, but after the Spirit," Rom. viii. 1, 4, 5. " We are " debtors not to the flesh, to live after the flesh: for if "ye live after the flesh, ye shall die;. but if ye, by the "Spirit, do mortify the deeds ofthe flesh, ye shall live," ver. 11, 12, 13. By this walking after the flesh, I un- derstand not, at least not principally, the committing ofactual sins, but a compliance with the principle or habit of sin prevailing in depraved unsanctified nature, allowing it a predominancy in the hearts and affections. It is when men are disposed to act according to the in- clinations, Instings, motions, wills, and desires ofit; or, it is to bend that way habitually in our course and con- versation, which the flesh inclines and leads unto. This principle loth not indeed equally bring forth actual sins in all, but hath various degrees of its efficacy, as it is advantaged by temptations, controlled by light, or hampered by convictions. Hence, all that are under the power of sin, are not all equally vicious and sinful. But after the flesh goes the bent of the soul, and the generalityof its actings. To walk after the Spirit, con- sists in our being given up to rule and conduct, or walk- ing according to the dispositions and inclinations of the Spirit, thai which is born of the Spirit, namely, a prin- ciple of grace implanted in as by the Holy Ghost, which hash been at large insisted on before. And, (3.' Theexternal fruits and effects of these two principle. are contrary also, as our apostle expressly and at large declares, Gal. v.19, 20, 21, 22, 23, 24. For, whereas in the enumerationof the works of the flesh, he reckons up actual sins, as adultery, fornication, and the like, in 'the account he givesof the fruits of the Spirit, he in- sists on habitual graces, as love, joy, peace, he expres- seth them both metonymically. In the former, he hath respect unto the vicious habits of those actual sins; and, in the latter, unto the actual effects and duties of those habitual graces. Sect. 8.-5. There being this universal contrariety, opposition, contending, and warfare between grace and sin, the Spirit and the flesh, in their inward principles, powers, operations, and outward effects; the work and duty of mortification consists in a constant taking part with grace, in its principle, actings, and fruits, against the principle, actings, and fruits ofsin. For the resi- dence of these contrary principles being in, and their actings being by the same faculties of the soul, as the one is increased, strengthened, and improved, the other must of necessity be weakened and decay. Wherefore the mortification of sin must consist in these three things: (1.) The cherishing and improving of theprin- ciple of grace and holiness, which is implanted in us,by the Holy Ghost, by all the ways and means which God hath appointed thereunto, which wehave spoken unto before- This is that which alone can undermine and ruin the power of sin, without which all attempts to- weaken it are vain and fruitless. Let men take never so much pains to mortify, crucify, or subdue their sins,.
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