of Love and this kills the love of sin which is the life of it But this the Spirit does more especially by exciting Acts of Faith which do in a peculiar way destroy sin Acts 15.9 We can never advance holiness nor ruine sin by meer multiplying of Duties Indeed we are said to be purified by obeying the truth through the Spirit 1 Pet. 18.2 But the Apostle means thereby believing as appears from ver 21 which is called the obedience of faith Rom. 1.2 Hence the unbelieving and the defiled are the same Tit. 1.15 But unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled Now Faith does expel sin not only as it is a part of the Image of God renewed in us for such the habit of Faith is though indeed in its actings it answers not to any divine Perfection at least as it imports trust confidence and dependance on another and a part of our inherent holiness Nor only as it excites and brings into exercise other graces that tend to the mortification of sin in us But 1. And especially as it is the Mean whereby the Spirit unites us to Christ and which receives and applies the bloud of Christ whereby we are cleansed from sin it 's called a cleaving to the Lord Deut. 4.4 Acts 11.23 which infers a separation from sin and if the woman by a touch of Christ did fetch Vertue from him for drying up her issue of Bloud how much more shall the Soul derive Virtue from him to heal its plague by a constant cleaving and sticking to him by Faith it keeps the Soul near the Fountain that washes away sin it lays sin close under the stroke of him who came to destroy sin and to save from it 2. The Spirit does by drawing forth the exercise of Faith let into the Soul the efficacy of those means that are subordinated to the blood of Christ and have their efficacy from it for the taking away of sin As 1. There is the Word hereby we are made clean John 15.3 and sanctified John 17.17 and healed Psal 107.20 It is the sword of the Spirit Ephes 6.17 whereby the Spirit wounds and kills sin It 's quick and discerning in finding out of sin Heb. 4.12 and powerful for preventing sin and rescuing from it The Spirit brings the Word seasonably to our remembrance and also puts life in it The Spirit brings the Command with Authority upon the Soul when the Commands and Prohibitions of the Word come in the evidence and demonstration of the Spirit they come with power 1 Cor. 2.4 When the Commandment comes as to Paul Rom. 7. sense of sin may live but sin is really wounded he that is the father of sin could not withstand Christs Word for it was with power Luke 4.32 None despise the Word but such as never felt this Power 2. The Spirit puts an edg on the Threatnings they are Corrosives to sin when the Spirit fastens such a Word as this If ye live after the flesh ye shall die it 's as a Nail driven into the Temples of sin Better that sin die than I die says the Soul 3. The Spirit makes the promises of the Word effectual to work out sin 2 Cor. 7.1 Who would not zealously oppofe sin and throw it away that he may be interested in such precious promises or who that knows his interest in these promises would not study the greatest possible freedom from sin who that knows that God is his God and Father and will dwell and walk with him 2 Cor. 6.16 17. will beg or borrow from Satan or the World or think to better his Condition by the honours profits or pleasures of sin Who that knows that he is the temple of God will prophane himself with Idols and who that knows he is the member of Christ will make himself the member of a harlot and who that has the hope of eternal life would not purifie himself 1 John 3.3 Now it 's by exciting Faith that the Spirit makes either the Commands or Threatnings or Promises of the word available to the furtherance of Mortification 3. The Spirit renders these Ordinances we call Sacraments effectual for the mortification of sin 1. For Baptism It 's not only the sign of our dedication to Father Son and Spirit but it 's a sign of our fellowship with Christ in his death Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death ver 4 therefore we are buried with him by baptism into death ver 6 Knowing that our old man is crucified with him c. ver 7 For he that is dead is freed from sin ver 11 Reckon c. Now it 's the baptism of the Spirit that effecteth this John 1.33 Acts 1.4 and this John calls Baptism with the Holy Ghost and with fire Matth. 3.11 probably alluding to the live coal which the Seraphim took from the Altar and wherewith he touched the Prophets lips saying Lo thine iniquity is taken away and thy sin is purged Isa 6.6 7. Now it 's by Faith that the efficacy of this Ordinance is taken in sometimes at the time of the Administration of it sometimes afterward what Faith Infants have I shall not debate I see not why some sort of actual Faith may not be admitted in them and why a supernatural instinct may not carry them forth to Christ as well as a natural instinct prompts them to seek the Mothers breast John Baptist leaping in his Mothers womb at the salutation of Mary c. does seem to confirm this Luke 1.41 which did not proceed meerly from the Mothers joy as appears from her words being filled with the holy Ghost in ver 44. For lo as soon the Babe leaped in my womb for joy and though there may be something extraordinary in it yet it plainly says that Infants are capable of some spiritual Acts as well as of natural so 2. For the Lords Supper The bread we break and the cup of blessing is it not the communion of the body and blood of Christ 1 Cor. 10.16 therein we have fellowship with him in his sufferings and all our Communion with Christ is through the Spirit 2 Cor. 13.14 Hence now there is required in such as partake of this a more especial separation from sin for we cannot drink of the cup of the Lord c. that may be said of other Sins as well as Idolatry 1 Cor. 10.21 And the abuse of this Ordinance we see in a special manner punished 1 Cor. 11.30 Sometimes Satan goes down with a Sop and it feeds sin but when Christ is indeed received by Faith the evil Spirit goes out and there comes in a new recruit of power to expel sin 4. The Spirit sanctifies Providences and renders them of use to the mortification of sin as for instance The observation of Gods severity upon others more especially our own afflictions they are Gods Furnace
least think they can resist and overcome many sins and yet do not why do they put off Repentance and Mortification with express purposes some other time to repent and mortifie sin and why do they when under outward trouble or inward terrors cry out O that I had known this 2. They will not so much as try whether they can mortifie sin or not 3. The natural man does not only freely and willingly but chearfully fulfil the lusts of the flesh without regard to or sense of his Impotency to do otherwise or any necessity he is under saving what he lays upon himself they could not do it more freely supposing there were no power above them determining evenâ—◠〈…〉 could not do it more chearfully no◠〈…〉 supposing it were the true happiness 〈…〉 though deceitful will tell us so viz. 〈…〉 is not from any compulsion to sin nor 〈…〉 ability to do the contrary that we sin 〈…〉 a willingness and satisfaction in so doing and thus they do willingly consent to the want of the Spirits assistance that 's necessary to the mortification of sin And 4. They are even willing that there be insuperable difficulties in their way that they cannot mortifie sins they are so in love with their lusts that they are content to have their ear bored and to be servants to them for ever they love to have it so Jer. 5.31 and are grieved when their crazy bodies cannot serve their sinful Ambitious Covetous Vindictive souls yea it may be they are glad that they have this pretence of impotency to plead for themselves and it being so universal they think their plea will be the more relievant But 5. That which may stop every mouth is this You do not what you may do for the mortification of sin sure I am If you cannot get the better of a vain proud light heart you may yet restrain your tongue and rectifie your garbs But O when poor Ministers cannot prevail with you for Christs sake to cut off the superfluities of your own or others hair and to forsake sinful and foolish fashions which any may do with much ease how shall we prevail with you to cut off a right hand to abandon what is as dear to you as your life and what cleaves closer to you than a girdle does to the loyns of a man or the soul does to the body In a word how much might you have done to the mortification of such or such a lust that you have neglected so that this pretence of Impotency is but a froward Objection of the flesh for as an excellent man saith the Spirit is ever before-hand with us preventing us with some knowledg and some ability which if we joyn with the Spirit is ready to increase and carry us further If the Lord concur to those works to which he does not previously move the heart how much more to those works which he excites and is the first mover The holy Lord follows the worst of men a great way but they will have none of him so that the Question Whether God will condemn the man that did his utmost ought to be out of doors for no man out of Christ ever did all that he could by common assistance of the Spirit But is not the godly man heartily willing to be rid of sin when yet he cannot Answ As the unrenewed will is Christs greatest enemy and Satans greatest strength so indeed much of the strength of Grace lies in the renewed will and in the new man It 's Christs greatest friend and sins greatest enemy Rom. 7.17 23 The heart may be willing when the flesh is weak And when there is some defect and short-coming in the executive powers of the soul our diligence in duty and actual opposition to sin seldom or never answer the desires of a willing mind or of an inlarged heart Yet 1. Know that there is some willingness were the will perfectly set against sin a man should be perfectly holy Paul Rom. 7 speaks only of his renewed will or his will in so far as renewed for its certain his will was in part for evil else he could not have done it true there was force as it were on the renewed will therefore he pleads Not guilty in some fense but this was by the unrenewed will in part though more especially by the inferior soul 2. The believer if he quench not the Spirit yet is often grieving him and so provokes him to suspend his assistance And I judg we may say This the holy Spirit rarely or never does but after some unkind usage 3. None of them are destitute of all assistance against sin and they are culpable in so far as they improve not these and in as far as they do not conscientiously shun all provocations to sin and use all Gods appointed means and methods with which the spirit uses to concur and whereby he conveys supplies of grace and strength to the soul If any ask how this necessary assistance of the Spirit may be obtained I Answ 1. Negatively Do not resist the Spirit 2. Quench not the Spirit 3. Grieve not the Spirit 2. Positively 1. You must be convinced of your utter impotency to mortifie any sin 2. You must highly prize the Spirit 's assistance and thirst and hunger for it as a child for bread to nourish him 3. You must pray for the Spirit Luk. 1.13 Your heavenly Father will give the Spirit c. See how the Disciples were busied Act. 1.14 Prayer brings down the Spirit and the more of this Spirit the more prayer Or the Lord will have such as have none of the Spirit yet to seek him by prayer Ezek. 36.27 compared with v. 37. Indeed there is no promise that God will give his sanctifying Spirit to every unrenewed man that asks him that of Luk. 11.13 concerns only children and a further measure of the Spirit But if thou hast any thing of the Spirit the way to get more is by believing-prayer I say by believing-prayer compare Act. 1.4 with 8.14 See also Isa 40.30 31. though thou find not much of this yet believe the promise and wait O it 's not known what advantage there is in believing promises Joh. 11.20 There is some present strength that accompanies this and more that certainly follows it 4. Improve what measure of the Spirit you have were it but on the account of that general promise Matt. 25.21 and Prov. 1.23 Turn ye at my reproof and behold I 'le pour out my spirit upon you be content that the Spirit should not only dwell in you but influence and act you Walk after the spirit that what Paul says of Christ you may say of the Spirit Gal. 2.20 and of Grace 1 Cor. 15.10 Think it no bondage but true liberty to be led by the Spirit happy they who are ever in such a frame as are fit for the Spirit to operate upon Indeed it requires careful attention to observe and much humility and self-denyal to
dost not make way for these nor open a passage for them but sets thy self to oppose first the rising of them in the heart and then the out-breaking of them as Paul did If thy heart strive and gain-say and not only does not regard iniquity but opposes it and protests against it And when it 's leading thee captive thou would even then be glad to be rescued from it and can bless the Lord as David did Abigail when thou art kept back from sin his heart relented whereas Saul commands to kill the Lords Priests his servants refuse but there 's no back-going nor heart-smiting in Saul he finds no fault with himself and sometimes such as he are glad of provocations and temptations to sin Judas offers himself to betray Christ and the High-priests are glad but where there is any thing of true Mortification the heart is afraid of a temptation and trembles at the thoughts of it though perhaps it may be carried away with it but the renewed Will never consents hence the Believer has little pleasure in sin in the acting of it but when he is sinning he is sighing and suffering and much more does he sigh and suffer when after sinning he is come to himself he feels what Paul felt when he cryed out Rom. 7.24 and is led to prize and make use of Christ as he was ver 25 to see the need of his blood to make an Atonement and also take away the blot of sin when sin is prevailing Grace is often saying O that it were otherwise O captive that I am this sate forer to Paul than all the crosses he ever met with all his sufferings never occasioned such a Complaint and if Faith in Christ be not kept up this is enough to sink the Soul into despair If any say That this does not answer the case because such as never mortified one sin may yet make opposition to many sins as that place 2 Pet. 2.19 imports where it 's clear that such as may some way oppose sin may yet be so far overcome as to perish in it I Answer That indeed every opposition will not prove that there is the least degree of Mortification The common principles of Nature may ingage a man against some sins Morality and Education may further this the common operations of the Spirit may heighten this opposition and also extend it to more sins The Question then is How shall I know whether my opposition to sin be from a common or saving-work of the Spirit And indeed the knowledg of the difference is of great and universal use for upon the one hand natural men finding some conflict in themselves apprehend there is some grace in the opposing sin There 's none say they but have Corruption in them and hereupon please themselves if they find any thing in themselves like opposition to it On the other hand the Believer is in doubt whether his opposition to sin be such as Paul speak of and his doubt is encreased when he perceives his Conscience upon natural grounds and common reasons opposing sin not considering that the Spirit in mortifying sin may make use of common sense and reason as well as gracious or supernatural Considerations for the supernatural opposition to sin does not destroy the natural as Reasons aversion to what is contrary to Nature does not destroy the Aversion in our senses to it I answer then to the Question That the common operations of the Spirit does not change the inward principles and motives and ends that men in Nature act from and by 1. Then the difference appears in this that the inward opposition that Natural men make to sin proceeds from some common low selfish principle Nature or Education may have imprinted some faint Notions of the ill of sin but there is no antipathy nor contrariety of Nature to sin as in the godly man who hates sin as God hates it One wicked man may hate and oppose another but there 's no rooted contrariety in their Nature as there 's between a wicked man and a godly Pro. 29.27 it 's in sound only one sin striving against another refined sins oppose gross sins or the same lust seeking itself divers ways as Herod was sorrowful because he was in a strait and whatever he did was a dishonour 2. The Natural man his motives be also mean and mercenary It is not love to Holiness nor a desire to please God it is not the contrariety of such or such a sin to the holiness of God or to the holy Law of God or the injuriousness of sin to the love of God or Christ or the inconsistency of it with Communion with the Father Son and Spirit that sets him on work against sin Were there no strange punishments here to the workers of Iniquity and no Hell hereafter the Natural man would inlarge himself in many things It would be a Jubilee to him to hear there were no Hell some sins are against a mans interest and honour and no wonder there be much opposition to them Herod beheads John Baptist with reluctancy but whence came it not because it was against the honour of God but partly because to murther an Innocent man was a torment to his Conscience A natural Conscience never opposes sin in favour of the spiritual Law of God for the carnal mind is enmity in the Abstract I grant that takes in the Will yet it shews that there 's no true friendship to God even in the Mind or Conscience so that nothing the Conscience says or does is purely for God and its arguments and motives are always Carnal Carnal fears or hopes or if the object of fear or hope be spiritual yet they are apprehended and so influenced in a Carnal way 3. As the unrenewed Man opposes no sin out of hatred to it as sin so it 's only against some sins that his opposition is levelled more especially gross and scandalous sins that are infamous or contrary to Moral honesty or contrary to his natural disposition A Natural Conscience will tremble at Murther consummated but not at every degree of it not at secret inward sins nor at the first motions of sin not at Lucritive sins and such as a prophane age has made an honour in the vulgar esteem especially not at unbelief It 's true a Natural man may be sensible of the sin of his thoughts and of inward disorders by some common illumination of the Spirit and may be troubled at them as they disturb his quiet or lead to something which he abhors But 1. It is not with every degree of every sin if he be convinced and troubled at Unbelief as it excludes him from Heaven yet it 's not at every degree of unbelief Nor 2. Is it for the sinfulness of these motions but the importunity and tendency of them and as they evidence him to be yet in nature and so without hope he looks on them as the disease of his Nature and not his sin 3. If