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blast their reputation amongst men, and be altogether inconsistent with that form of godliness which they have had a liking to from their childhood. But since these restraints do not proceed from the internal and powerful influence of regenerating grace, being excited by lower motives than those which the Spirit of God suggests, in them who are converted; since natural conscience is the main thing that restrains them, corrupt nature first endeavours to counteract the dictates thereof, and, by degrees, gets the mastery over them. When conscience reproves them, they first offer a bribe to it, by performing some moral duties, to silence its accusations for presumptuous sins, and pretend that their crimes fall short of those committed by many others; at other times they complain of its being too strict in its demands of duty, or severe in its reproofs for sin. And if all this will not prevail against it, but it will, notwithstanding, perform the office of a faithful reprover, then the sinner resolves to stop his ears against it, but it will, notwithstanding, perform the office of a faithful reprover, then the sinner resolves to stop his ears against convictions; and if this will not altogether prevent his being made uneasy thereby, he betakes himself to those diversions that may give another turn to his thoughts, and will not allow himself time for serious reflection; and associates himself with those whose conversation will effectually tend to extinguish all his former impressions of moral virtue; and by this means, at last he stupifies his conscience, and it becomes, as the apostle expresses it, seared with a hot iron, 1 Tim. iv. 2. and so he gets, as I may express it, a fatal victory over himself; and from that time meets with no reluctancy or opposition in his own breast, while being past feeling, he gives himself over unto lasciviousness, to work uncleanness, and all manner of iniquity with greediness, Eph. iv. 19. which leads us to consider,

2. That conflict which is between the flesh and spirit, in those in whom the work of sanctification is begun. Here we shall first observe, the lustings of the flesh; and then the opposition that it meets with from that principle of grace which is implanted and excited in them, which is called the lusting of the spirit against it.

(1.) How corrupt nature exerts itself in believers, to prevent the actings of grace. Here it may be observed,

[1.] That that which gives occasion to this, is the Spirit's withdrawing his powerful influences, which, when the soul is favoured with, have a tendency to prevent those pernicious consequences which will otherwise ensue. And God withdraws these powerful influences sometimes in a way of sovereignty, to shew him that it is not in his own power to avoid sin when he will; or that he cannot, without the aids of his grace, withstand those temptations which are offered to him to commit it.

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Or else, he does this with a design to let him know what is in his heart; and that he might take occasion to humble him for past sins, or present miscarriages, and make him more watchful for the future.

[2.] Besides this, there are some things which present themselves in an objective way, which are as so many snares laid to entangle him. And corrupt nature makes a bad improvement thereof, so that his natural constitution is more and more vitiated by giving way to sin, and defiled by the remainders of sin that dwelleth in him. The temptation is generally adapted to the corrupt inclination of his nature, and Satan has a hand therein. Thus if. his natural temper inclines him to be proud or ambitious, then immediately the honours and applause of the world are presented to him; and he never wants examples of those, who, in an unlawful way, have gained a great measure of esteem in the world, and made themselves considerable in the stations in which they have been placed: if he is naturally addicted to pleasures, of what kind soever they be, then something is offered that is agreeable to corrupt nature, which seems delightful to it; though it be in itself, sinful: if he be more than ordinarily addicted to covetousness, then the profits and advantages of the world are presented as a bait to corrupt nature, and groundless fears raised in him, of being reduced to poverty, which, by an immoderate pursuit after the world, he is tempted to fence against. Moreover, if his natural constitution inclines him to resent injuries, then Satan has always his instruments ready at hand to stir up his corruption, and provoke him to wrath, by offering either real or supposed injuries; magnifying the former beyond their due bounds, or inferring the latter without duly considering the design of those whose innocent behaviour sometimes gives occasion hereunto, and, at the same time, overcharging his thoughts with them, as though no expedient can be found to atone for them. Again, if his natural constitution inclines him to sloth and inactivity, then the difficulties of religion are set before him, to discourage him from the exercise of that diligence which is necessary to surmount them. And if, on the other hand, his natural temper leads him to be courageous and resolute, then corrupt nature endeavours to make him self-confident, and thereby to weaken his trust in God. Or if he be naturally inclined to fear, then something is offered to him, that may tend to his discouragement, and to sink him into despair. These are the methods used by the flesh, when lusting against the spirit; which leads us to consider,

(2.) The opposition of the spirit to the flesh; or how the principle of grace in believers inclines them to make a stand against indwelling sin, which is called the lusting of the spirit against the flesh. The grace of God, when wrought in the heart

in regeneration, is not an unactive principle; for it soon exerts itself, as being excited by the power of the Spirit, who implanted it; and from that time there is, or ought to be, a constant opposition made by it to corrupt nature; and that, not only as the soul, with unfeigned repentance, mourns for it, and exercises that self-abhorrence which the too great prevalence thereof calls for; but as it leads him to implore help from God, against it, by whose assistance he endeavours to subdue the corrupt motions of the flesh; or, as the apostle expresses it, to mortify the deeds of the body, Rom. viii. 13. that by this means they may not be entertained, or prove injurious and destructive to him.

And inasmuch as there is something objective, as well as subjective, in this work; since the power of God never excites the principle of grace without presenting objects for it to be conversant about, there are several things suggested to the soul, which, if duly weighed and improved, are a means conducive to its being preserved from a compliance with the corrupt motions of indwelling sin: these are of a superior nature to those made use of by an enlightened conscience, in unregenerate persons, to prevent their committing the vilest abominations, as was before considered; and indeed, they are such as, from the nature of the thing, can be used (especially some of them) by none but those in whom the work of grace is begun. Accordingly,

[1] A believer considers not only the glorious excellencies and perfections of Christ, which he is now duly sensible of, as he is said to be precious to them that believe; but he is also affected with the manifold engagements, which he has been laid under to love him, and to hate and oppose every thing that is contrary to his glory and interest. The love of Christ constraineth him; and therefore he abhors the thoughts of being so ungrateful and disingenuous as he would appear to be, should he fulfil the lusts of the flesh: the sense of redeeming love and grace is deeply impressed on his soul; he calls to mind how he has been quickened, effectually called, and brought into the way of peace and holiness, and therefore cannot entertain any thoughts of relapsing or returning again to folly.

Here he considers the great advantage which he has receiv ed, which he would not lose on any terms. The delight and pleasure which he has had in the ways of God and godliness, has been so great, that corrupt nature cannot produce any thing that may be an equivalent for the loss of it. He is very sensible that the more closely he has walked with God, the moré comfortably he has walked. And besides this, he looks forward, and, by faith, takes a view of the blessed issue of the fe of grace, or those reserves of glory laid up for him in ang

ther world, which inclines him to cast the utmost contempt on every thing that has the least tendency to induce him to relinquish or abandon his interest therein.

[2.] He considers and improves those bright examples which are set before him, to encourage him to go on in the way of holiness; takes Christ himself for a pattern, endeavouring, so far as he is able, to follow him; walks as they have done, who have not only stood their ground, but come off victorious in the conflict, and are reaping the blessed fruits and effects thereof.

[3.] He also considers, as an inducement to him to oppose the corrupt motions of the flesh; that he has by faith, as his own act and deed, in the most solemn manner, given up himself to Christ entirely, and without reserve, and professed his obligation to obey him in all things, and to avoid whatever has a tendency to displease him. And therefore he reckons that he is not his own, or, at his own disposal, but Christ's, whose he is, by a double right, not only as purchased by, but as devoted and consecrated to him; and therefore he says with the apostle, How shall we that are dead to sin, live any longer therein? Rom. vi. 2. He says to this purpose, I have given up my name to Christ; and I have not, since that time, seen the least reason to repent of what I did; I have not found the least iniquity in him, neither has he been an hard master; but, on the other hand, has expressed the greatest tenderness and compassion to me, to whose grace alone it is owing, that I am what I am. Shall I therefore abandon his interest, or prove a deserter at last, and turn aside into the enemies' camp? Is there any thing that can be proposed as a sufficient motive hereunto? Such like thoughts as these, through the prevailing influence of the principle of grace implanted and excited by the Spirit, are an effectual means to keep him from a sinful compliance with the motions of the flesh, and to excite him to make the greatest resistance against them.

Thus we have considered the opposition that there is between the flesh and spirit, and how each of these prevail by turns; we might now observe the consequence of the victory obtained on either side. When grace prevails, all things tend to promote our spiritual peace and joy; we are hereby fortified against temptations, and enabled, not only to stand our ground, but made more than conquerors, through him that loved us. However it is not always so with a believer; he sometimes finds, that corrupt nature prevails, and then many sad consequences will ensue hereupon, which not only occasion the loss of that peace and joy which he had before; but expose him to many troubles, which render his life very uncomfortable: and this leads us to consider,

III. What are the consequences of the prevailing power of indwelling sin. When the flesh lusteth against the spirit, and God is pleased to withhold his grace, the soul is subjected to many evils, which are mentioned in the remaining part of this

answer, as,

1. A believer is foiled with temptation. Satan gains ground against him by this means, and pursues the victory which the flesh has obtained against the spirit; hereupon his conflicts are doubled, arising not only from flesh and blood; but the rulers of the darkness of this world, Eph. vi. 12. as the apostle expresses it now his difficulties encrease upon him, his enemies are more insulting, and he less able to stand his ground against them, his faith weakened, and his fears encreasing, so that he is perpetually subject to bondage; sometimes inclined to think that he shall one day fall, and whatever he formerly thought he had gained, he lost by the assaults of his spiritual enemies; and at other times, to question whether ever he had the truth of grace or no; in which case his spirit must needs be filled with the greatest perplexity, and almost overwhelmed within him. And he is destitute of that boldness or liberty of access to the throne of grace, and that comfortable sense which once he had of his interest in Christ, and finds it very difficult to recover those lively frames which he has lost, or to stand his ground against the great opposition made by corrupt nature, which still increases as faith grows weaker.

2. Another consequence hereof, is his falling into many sins. By which we are not to suppose that he shall be so far left as to fall into a state of unregeneracy, or lose the principle of grace that was implanted in regeneration: nevertheless, when this principle does not exert itself, and corrupt nature on the other hand, is prevalent, it is hard to say how far he will run into the commission of known and wilful sins. As for sins of infirmity, they cannot be avoided, when we are in the best frame: but in this case we shall find a person committing presumptuous sins, so that if we were to judge of his state by his present frames, without considering the former experiences which he has had of the grace of God, we should be ready to question, whether his heart were right with God.

And as for sins of omission, these generally ensue hereupon; he cannot draw nigh to God, with that frame of spirit, which he once had, and therefore is ready to say, What profit should I have if I pray unto him? Job xxi. 15. and sometimes concludes, that he contracts guilt by attempting to engage in holy duties. And to this we may add, that he is hindered in all his spiritual services, as it is farther observed in this answer: thus the apostle says, When I would do good, evil is present with me, Rom. vii. 21. He finds his heart disposed to wander from

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