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 received, 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 more comfortably he has walked. And besides this, he looks forward, and, by faith, takes a view of the blessed issue of the life of grace, or those reserves of glory laid up for him in another 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 God, and his thoughts taken up with vanity; upon which account it may be truly said, that his best works are not only imperfect, but defiled in the sight of God, who searcheth the heart, and observes the various steps by which it treacherously departs from him, and can find no way to recover itself till he is pleased to revive his work, take away the guilt which he has contracted, recover him out of the snare into which he has fallen, and so cause the work of grace again to flourish in the soul, as it has once done.