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. 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]

Table of contents

Title page

The Body of DEATH Anatomized,

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

APPLICATION.

USE. I.

USE. II.

USE. III. Of Exhortation.

Direction, I.

Direction, II.

USE. IV. Of Consolation.

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§

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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.

Antiquo Peccato, nihil ad Praedicandum notius, nihil ad Intelligendum Secretius.

August.

Nil de eo Legitur, quin amplius de eo Legi de [...]ideratur.

Elisim, Piorum Clyp.

Boston N. E. Printed by B. Green, for Samuel Phillips, 1707.

The Body of DEATH Anatomized,

[Page]

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 [Page] 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 [Page] 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.

[Page]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.

[Page]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 [Page] 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 [Page] 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. [Page] 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.

[Page]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 [Page] 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.

[Page]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?

[Page]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?

[Page]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, [Page] 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 [Page] 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.

[Page]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 [Page] 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 [Page] 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; [Page] 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, [Page] 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.

[Page]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.

[Page]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 [Page] 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 [Page] 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 [Page] 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 [Page] 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

Information about this book

Title statement

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]

Walter, Nehemiah, 1663-1750.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2009-10.

ID [DLPS]

N01121

ID [TCP]

N01121

ID [STC]

Evans 1336

ID [NOTIS]

APX6311

ID [IMAGE-SET]

1336

ID [EVANS-CITATION]

99023121

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 1336.

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(Evans-TCP ; no. N01121)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 1336)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 1336)

Source

— 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], Walter, Nehemiah, 1663-1750..

Extent

[2], 26 p. ; 16 cm. (8vo)

Printed by B. Green, for Samuel Phillips.,. Boston N.E. :: 1707.. (Signatures: A^8(-A1) B^8(-B8).)

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