Death and Life, Sermons · Sermon 5
Sermon 5.
THe ſecond thing in the latter part of my Text now offereth it ſelf to our ſerious conſideration, this neceſſary duty is to be performed through the Spirit, whence the Doctrine is this.
D. 2. That the great work of mortifying, killing or deſtroying the deeds of the body of ſin, is to be managed through the Spirit: when we are called upon to mortifie our ſinful affections, our evil motions, and the corrupt luſtings within us, the meaning is, that this is to be done through the Spirit. No truth more uſeful than this, if well underſtood and received, this is the principal thing that I would commend to you. All know, or generally it is confeſt that ſins muſt be mortified, but that this is to be done by, in, with, or through the Spirit, few in compariſon underſtand. I know nothing that needs to be taught among, and preſt upon Chriſtians, and more frequently to be inculcated than this.
There are three Queries concerning the truth now propoſed, which call for ſome Anſwer for the explication of it. 1. What's meant by the Spirit? 2. Why is this work to be done through the Spirit? 3. How is it thus to be done?
Q. 1. What's meant by the Spirit?
A. Spirit ſignifieth diverſe things in Scripture, it hath ſeveral acceptations, 4 of which I ſhall here take notice.
1. By ſpirit, is meant, our ſpirit, our heart and ſoul, ſo the Apoſtle ſaith he did ſerve God with his ſpirit, and Chriſt ſaith, God is to be worſhipped in ſpirit, ſo we muſt mortifie the deeds of the body of ſin, in ſpirit, with our whole heart, and ſoul, otherwiſe we ſhall not proſper in what we do, all will be to no purpoſe, if we have not a thorow will and ſincere endeavour, Chriſt ſaith, many ſhall ſeek to enter in at the ſtrait gate, and not be able, ſo many ſeek to mortifie their ſins, and are not able, becauſe they are not thorowly willing, and reſolved. And then our main endeavour muſt be to mortifie ſin within (of which I ſpake before) when ſins are only kept from outward outbreakings, they are no more mortified, than Lions, and Bears, or ſuch wild creatures, when ſhut up and kept from ranging abroad.
Secondly, Sometimes by ſpirit in Scripture is underſtood, new nature, the new man, as it may be taken and ſeems to be in that, 5. Gal. 17. where the Apoſtle ſaith, the ſpirit luſteth againſt the fleſh, and the fleſh against the ſpirit, thus we muſt mortifie our ſins in, by, or through the ſpirit, by the new creature, through a principle of true grace acted, and ſtirred up in us. This is moſt certain, no man can mortifie the deeds of ſin, without he have a contrary principle of grace, for till the new man be formed in one, there's no good, nothing but fleſh, but ſin, and the fleſh neither will, nor can mortifie it ſelf, as Satan caſteth not out Satan, neither doth luſt caſt out or deſtroy luſt; though it's true, ſometimes one luſt doth keep under another, and hinder anothers working this or that way, as a mans pride may put a ſtop to his covetouſneſs, though he have a covetous heart, yet through predominant pride, he ſcorns to be baſe and niggardly; ſo covetouſneſs may hold in pride as to it's ſhewing it ſelf in ſuch or ſuch a way, becauſe the man is coverous therefore he will not wear ſuch cloths, or do ſome other things, which pride otherwiſe would cauſe him to do, that he might have reſpect among men. But ſin cannot truely ſubdue ſin, no more than water can dry up water, though one ſtream being ſtronger, may ſtop, and turn the courſe of another, that hath leſs ſtrength, ſo pride may command covetouſneſs, or covetouſneſs pride, yet do they both live before God, as the greater light may drown the leſs, yet doth not extinguiſh it. He that hath not a principle of true grace is under the power of fin, therefore is not at liberty to mortifie, or to will the mortification of his luſts in truth. If there be war, if there be killing, and ſlaying, there muſt be two parties, the one againſt the other, but in a graceleſs man there's only one party, one nature, one kind of principles, all ſinful; therefore he cannot kill, or in truth ſet upon the ſlaying of his ſin, though he may poſſibly upon ſome outward account, or to quiet conſcience ſeek to curb ſome evil motions. As it is againſt our nature as men to hurt our bodies, ſo is it againſt our nature as ſinful men to do any thing in good earneſt, and truth of heart, towards the death of our ſin. Therefore a man muſt have a new nature, which whoſoever hath, then he cannot but be ſtriking at, and wounding the deeds of corrupt nature, becauſe theſe two are perfectly contrary. Yet they who have true grace need to be awakned and excited thereto more and more to lay out themſelves therein, through that grace they have received; could it be that the actings of ſin ſhould be deſtroyed without contrary workings of grace, it would little avail, a man would not thereby be in the way of life, but no luſting of corruption can be truely killed without a luſting and ſtirring of grace in oppoſition thereto, as darkneſs is only diſpelled, removed by the ſhining forth of ſome light. Therefore look O ſoul well to this, that thou haſt a new nature, that thou beeſt a new Creature in Chriſt Jeſus.
Thirdly, Spirit is ſometimes taken for the Goſpel as oppoſed to the Covenant of works, 2 Cor. 3.8. where the Apoſtle ſpeaks of the miniſtration of the Spirit in oppoſition to the miniſtration of Death, mentioned in the foregoing verſe; and verſe 6. he ſaith, we are Miniſters of the New Teſtament, not of the Letter, but of the Spirit, for the Letter killeth but the Spirit giveth life, and thus ſome take Spirit, 1 John 5.8. There are three that bear witneſs on earth, the Spirit, the Water, and the Blood, i. e. the Word, the Goſpel, Baptiſm, and the Lords Supper; If we take Spirit in my Text, in this ſenſe; It's true the deeds of the body are to be mortified through the Goſpel, by Goſpel truths and conſiderations, for it is the Goſpel only that is effectual to deſtroy our ſins, the Law is not ſufficient to kill any Luſt in us. It may be by legal truths men may be frighted, and chained (as it were) with the heavy chain of ſlaviſh fear, ſo that they dare not ſin as they uſed to do; but the Law alone never was or can be ſufficient to lay any ſin dead: The Law alone rather quickneth and ſtirreth up ſin, than deſtroyeth it; ſin is thereby revived, not mortified, Rom. 7.8. Without the Law ſin was dead, i. e. it lay as if it had been ſo in compariſon of thoſe ſtirrings of it, which he found when the Law came to his conſcience, verſe 9. When the Commandement came ſin revived, and I dyed, and the commandement which was ordained to life, I found to be unto Death, to his own death, the death of his former hope and comfort, not the death of his ſin; and thus he ſaith it was with others before converted, verſe 5. When we were in the fleſh the motions of ſin which were by the Law did work in our members to bring forth fruit unto death; the motions of ſin which were by the Law, i. e. which were begotten or drawn forth by the Law through our corruption. Therefore they are Goſpel Truths eſpecially, and no Truths without theſe, that are an efficacious means for the mortifying of ſin; Theſe are the weapons of our warfare (as the Apoſtle calls them) 2 Cor. 10.4. which are not carnal, but mighty through God to the pulling down of ſtrong holds, they are ſpiritual, and ſo effectual, through God, to the ſubduing our carnal affections. As the work of mortification is begun, ſo it is carried on, but it is begun in regeneration, and that's by the Goſpel, as we read we are begotten again by that, 1 Cor. 4.15. In Chriſt Jeſus, I have begotten you through the Goſpel. Therefore the Goſpel and the truths thereof ſhould principally be made uſe of; The curſe of the Law ſhould be conſidered, but if a man would get his ſin indeed deſtroyed, let him ſeek a ſpiritual underſtanding of, and let him be much in meditating on the grace of the Goſpel, the doctrine of Chriſt.
Fourthly, By the Spirit is underſtood the Holy Ghoſt the third Perſon in the Trinity, thus it's taken both before my Text, ver. 9, and 11. as alſo after my Text, ver. 14, 15, and 16, &c. and in this ſenſe we are to take it in the words I am upon, if ye through the Spirit, through the Holy Ghoſt, i. e. through the Spirit of God do mortifie the deeds of the body. Yet this includes the three other acceptations of the word Spirit, for, whoever do mortifie any ſin through the Holy Ghoſt, they are engaged in the work with their whole ſouls, their whole heart is in it; and they do deſtroy the deeds of the fleſh by acting and exerciſing grace, and this they do through hearing, conſidering, and acting Faith on Goſpel Truths, as will be ſhewn afterward.
Q. 2. Why is this work of mortifying our ſins to be done by the Spirit of God?
A. 1. Becauſe it cannot poſſibly be done without the Spirit of God: Whatever is done againſt ſin without the Spirit, gives it no deaths wound; it only covers, or ſomewhat curbeth ſin, but doth not at all deſtroy it: Chriſt ſaith, John 6.63. It's the Spirit that giveth life, or that quickneth, ſo it's the Spirit that mortifieth, the Spirit quickneth the Soul, and the Spirit mortifieth ſin in the Soul: A dead carkaſs ſhall as ſoon maintain a fight againſt, and kill a powerful enemy, as any man ſlay his ſin, any one luſt without the Spirit of God: As it is natural to our viſible body to ſave it ſelf, and every member thereof, ſo is it natural to the body of ſin, and every member of that to ſave it ſelf; and as it is natural to a Father to ſave his Child, ſo to Satan to do his utmoſt to defend and preſerve fin in us; Therefore it cannot be that we ſhould of our ſelves, or by the help of any creature alone, mortifie any luſt: could we without the Spirit of Chriſt deſtroy our ſin, then might we be in a great part our own Saviours; He that knows not the neceſſity of the Spirits ſpecial aſſiſtance in this work, is certainly a great ſtranger to the mortification of ſin, that is moſt true in this caſe; Zech. 4.6. Not by might nor by power, but by my Spirit, ſaith the Lord of Hoſts; It is too great a work, too mighty, and too honourable, for any one of himſelf to get the victory over ſin, which is our ſtrongeſt, and our worſt enemy: Outward enemies cannot be deſtroyed without the help of God, eſpecially when many and potent, much leſs can ſpiritual enemies which are the worſt and ſtrongeſt, Pſal. 33.16, 17. There is no King ſaved by the multitude of an hoſt, a mighty man is not delivered by much ſtrength, an horſe is a vain thing for ſafety; neither ſhall he deliver any by his great ſtrength; So all Means, Duties, Ordinances, Power and Ability of the Creature, is vain, weak, and to no purpoſe to deliver and ſave a man from his ſin, unleſs the Spirit of the Lord put its hand to the work, and by its might effect it.
Secondly, As this cannot be done without the Spirit, ſo may it be done by the Spirit, what though our luſts are never ſo many, It's all one (as we read) with the Lord to ſave with many or with few, ſo is it all one with him to deſtroy many or few, what was that great Hoſt of Senacherib, which came againſt Jeruſalem, one Angel of the Lord deſtroyed it in one night: we read of the deceitfulneſs of ſin, Heb. 3.13. Exhort one another daily, while it is called to day, lest any be hardened through the deceitfulneſs of ſin; every ſin is exceeding deceitful, (beſides how deceitful is the heart? how deceitful is Satan? how deceitful is the world?) which is one great reaſon why we cannot mortifie our evil affections of our ſelves, we want not only ſtrength, but underſtanding alſo; our Luſts ſeem dead, while in truth they live; they make us think we wound them, when the blow falls quite beſide, we ſeem many times to do all we can againſt our ſins when its nothing ſo, that ſin ſeems leaſt in us which is greateſt and moſt hurtful.
Now the ſpirit of God is a ſpirit of wiſdom, therefore through it we may deſtroy our ſin notwithſtanding its deceitfulneſs; though we oft are, the ſpirit of God cannot be, deceived. What though our iniquities are never ſo mighty, the ſpirit of God is Almighty, Pſ. 74.15. thou driedst up mighty rivers, yet dryed, and dryed up though rivers, though mighty rivers, or (as the word is) rivers of ſtrength; what great things did the ſpirit of God do in the creation, when it moved on the face of the waters, ſuch like things it can do, and doth when it moveth powerfully in our hearts, Pſal. 93.3. The floods have lifted up O Lord, the floods have Dfted up their voice, the floods lift up their waves, what then, who can ſtill them, can any man? No, they (as the Pſalmiſt ſpeaks) make the Marriners at their wits end, they know not how to ſave themſelves, much leſs to quell and calm the floods when they do lift up their voice, and their waves to the higheſt, I but the Lord, the Spirit of our God is able to command them ſilence, as it there follows verſe 4. The Lord on high is mightier than the noiſe of many waters, yea, than the mighty waves of the Sea, ſo is no man (Darius found himſelf too weak to deal with the waves, when they broke his bridge of boats though he had a hundred thouſand men at his command) and is but laught at for his attempting by ſhackles, and ſtripes to tame the tempeſtuous waters, but Chriſt by commanding the ſea to ſilence, ſhew'd and made manifeſt, the power of God; Thus when our luſts lift up their voice, when our fleſh lifteth up its waves (as it were) in our ſouls, the Lord is more mighty, we are too weak to grapple with them, but the ſpirit of the Lord is mightier than the ſtrongeſt motions, and moſt mighty luſtings of ſin within us. It is ſometimes thought by ſome when they feel this or that luſt ſtirring ſtrongly, and when they have laboured long againſt it, without conqueſt over it, can this luſt be ſubdued? can it ever be mortified? and ſure it is we are all too full of unbelief as to God's power, (However ſome imagine they believe it enough) hence they ſaid, can God prepare a Table in the wilderneſs? yea, Moſes himſelf (notwithſtanding all he had heard, ſeen, and experienced of the power of God) yet once ſpake doubtingly concerning it; Numb. 11.21, 22. for which God rebuked him, v. 23. ſaying, is the Lords hand waxed ſhort? and hence though the Prophet makes a full confeſſion of Gods power, Jer. 32.17. Ah Lord God, behold thou haſt made the heaven and the earth by thy great power, and ſtretched out arm, and there is nothing too hard for thee, yet obſerve in the following verſes he ſeems to ſpeak too unbelievingly concerning God's power, ſo and ſo ſaith he it is with us, yet v. 25. thou haſt ſaid unto me, O Lord God, buy the field for money, and take witneſſes, for the City is given into the hands of the Caldeans, therefore v. 26.27. Then came the word of the Lord unto Jeremiah, ſaying, Behold I am the Lord, the God of all fleſh, is there any thing too hard for me? As if the Lord had ſaid, thou ſay'ſt indeed there is nothing too hard for me, but thou haſt not ſo much faith of my power as thou oughteſt to have, thou haſt too much doubting, too much unbelief concerning my power it ſelf. But above all things, a ſoul under a deep ſenſe of the power of natural corruption, is prone to doubt of Gods power as to the deſtruction thereof, & were there reaſon to doubt of the power of God in any thing, there would be cauſe to queſtion it in this, if even any thing were too hard for the Lord, this would, to ſlay thoſe luſts which grow in our corrupt nature; the difficulty of deſtroying ſin in us the Apoſtle intimates, when he ſaith, who ſhall deliver me from this body of death. Wherefore this is needful to be declared, and to be urged, whatever our fins are, the ſpirit of the Lord can mortifie them, it can cauſe the body of ſin and all the luſts thereof to wither, and dye away, as Chriſt did that fig tree which he curſed, ſo that they ſhould no more bring forth any fruit.
And the ſpirit of the Lord can ſo ſtrengthen and aſſiſt us, that though we be weak, we ſhall be ſtrong enough in its ſtrength, to lay dead every deed of ſin, 1 Cor. 1.27. God hath choſen the weak things of the world to confound the mighty; out of the mouth of Babes and Sucklings he can perfect praiſe; There have been many who have had ſuch like luſts as ours are, who have been able, through the ſpirit to tread them under their feet; we read of ſeven Devils caſt out of Mary Magdalen, not that ſhe was poſſeſs'd in her body, but ſhe was a notorious ſinner, ſhe had mighty luſts whereby the Devils had great power in, and over-her ſoul; If I ſaith Chriſt by the ſpirit caſt out Devils, there are no Devils, and ſo no luſts but may be caſt out by the ſpirit, ſo ſtrong was Paul's envy, and malice before his Converſion, that Acts 26.11. he was exceeding mad againſt the Christians, yet by the ſpirit he of mad was made ſober, thoſe his luſts were deſtroyed, and inſtead of being mad againſt Chriſt he became as beſides himſelf for Chriſt, 2 Cor. 5.13. whether we be beſides our ſelves it is to God, ſome accounted them becauſe of their ſelf denyal, and fervency in Preaching the Word, whereby they ſpent themſelves, as beſides themſelves, what luſts had they? 1 Cor. 6.9, 10, 11. they were ſome of them, for nicators, Idolaters, Adulterers, Abuſers of themſelves with mankind, Thieves, Covetous, Drunkards, Extortioners, the worſt of ſinners, yet were they ſanctified by the ſpirit of our God, and if they were ſanctified, then their luſts were mortified through the ſpirit.
Therefore believe that your ſins by the ſpirit may alſo be deſtroyed, it is a good ſtep towards the doing this, to believe that through the ſpirit, it may be done; and the believing this is neceſſary, Mat. 9.28, 29. Believe ye that I am able to do this? they ſaid, yea Lord, then touched he their eyes, ſaying, according to your faith be it unto you, (i. e. according to their faith of Chriſt's ability) ſo were their eyes opened.
Thirdly, All whom the Lord hath choſen to ſalvation, he hath elected them to this way, through mortification of their ſin by the ſpirit, 1 Pet. 1.2. elect according to the foreknowledge of God the Father, through ſanctification of the ſpirit unto obedience, through ſanctification, and therefore through mortification, how? by the ſpirit, ſo 2 Theſ. 2.13. We are bound to give thanks alway to God for you, Brethren, beloved of God, becauſe God hath from the beginning choſen you to ſalvation through ſanctification of the ſpirit; but no more ſanctification of our ſouls, than there is mortification of our luſts.
Fourthly, Jeſus Chriſt dyed for this, 1 Joh. 3.5. he was manifeſted to take away our ſins, and in him is no ſin; to take them away, that is not only in the guilt of them, but in the power and life of them, and it is of the latter he there ſpeaks, as the context ſhews v. 6. whoſoever abideth in him ſinneth not; that is, he hath his ſins taken away by him, and ſo he ſinneth not as he did, nor as others do, not with his whole man, not with delight, &c. and as Chriſt came and dyed for this, that our ſins might be mortified, ſo that this might be done by the ſpirit, in that it cannot be done without it, and hence Chriſt ſpeaks of ſending the ſpirit after his Cruciſixion, Reſurrection, and Aſcenſion, to deal with men about their fins, and why? but in order to the ſubduing them, and that becauſe for this he dyed, and alſo roſe, and aſcended and interceeds, that thoſe whom he ſaves may have the ſpirit, to help them in this work.
Fifthly, God hath promiſed his ſpirit to his people for this, Ezek. 36.27. I will put my ſpirit within you, for what? v. 29. I will ſave you from all your uncleanneſſes, that is, God will put his ſpirit within his people to ſave them from their ſins, and when are we ſaved from our ſins? when they are killed, we are ſaved from them, this alſo is promiſed, v. 25. I'le ſprinkle clean water upon you, I'le give you, that is, my ſpirit, and ye ſhall be clean from all your filthineſs, viz. ſpiritual filthineſs, or ſinfulneſs. This alſo is included in that promiſe, Iſa 44.3, 4. I'le pour my ſpirit upon thy ſeed, and they ſhall ſpring up as among the graſs, as willows by the water courſes, that is, they ſhall thrive and flouriſh ſpiritually, they ſhall grow in knowledge and grace, go forward in good, but there is no thriving ſpiritually, encreaſing or growing in grace, without the mortification of ſin, only ſo far as ſin dyeth, doth grace grow, therefore God there, by conſequence or in effect, promiſeth his ſpirit, to ſlay ſin in his people.
Sixthly, God hath actually given his ſpirit to his people, all who are effectually called, all who are in Chriſt: for this end, haſt thou the ſpirit of God in thee? it was given thee, as by God, ſo for ſome end, what end? partly this, that thereby thou mighteſt mortifie the deeds of the body of ſin. For that, for which God promiſeth his ſpirit to his people, for that he giveth it to them, yea, and it doth work powerfully in the Saints of God this way, Ezek. 39. laſt, neither will I bide my face any more from them, for I have poured out my ſpirit upon the bouſe of Iſrael, ſaith the Lord God; Gods hiding his face, is for fins unmortified, therefore when he ſaith, I will not hide my face from them, for I have poured out my ſpirit upon them, this is ſignified, I have given them my ſpirit to ſubdue their ſins, and it ſhall ſubdue them, and ſo I will not hide my face any more (as heretofore) from them; and from theſe things it follows that it is the work and buſineſs of the ſpirit, it's part of its office, to help the people of God, in ſlaying their luſts, the ſpirit hath undertaken to be our helper therein, that work for which God hath promiſed and given his ſpirit to us, that work it hath undertaken, and is engaged to help us in the doing of;
Laſtly, We honour the ſpirit when we give our ſelves through it to mortifie out corruptions, as it is an honour to the ſpirit, that it is promiſed and given to help us in this work, ſo do we honour it, when accordingly we make uſe of it.
But if we ſeek the deſtruction of our ſins, and not through the ſpirit, then do we highly diſhonour it, we put it out of office; As if any ſhall think to ſatisfie for their ſins, they greatly diſhonour Chriſt, ſo if any think to mortifie their ſins of themſelves, this is a high diſhonour to the Holy Spirit.
Q. 3. How are the deeds of the body of ſin to be mortified through the Spirit.
A. This is to be done through the help, by the aſſiſtance of the Spirit, As that good that is in men is frequently mortified through the evil Spirit, through him the Image of God was mortified in our firſt Parents, ſo (though with a difference) that evil that is in Gods choſen is mortified through the good Spirit. There are two things I ſhall ſpeak to, in anſwering this enquiry. 1. I ſhall endeavour to ſhew, what it is that the Spirit doth in helping us to mortifie our ſins. 2. What we are to do that we may have the help of the Spirit in this work.
1. What is it that the Spirit doth in enabling us to mortifie the deeds of the body?
A. 1. The Spirit of God doth ſhew a ſoul its ſin, we are naturally exceeding unwilling to behold our iniquities, and we are very blind at home, more apt are we (as our Lord teacheth us) to ſee a more in our Brothers, than to perceive, or be ſenſible of a beam in our own eye, many of our evils lye quite out of our ſight, though great and heinous, as Saul's perſecuting Chriſt, till he was convinc'd thereof from Heaven (as himſelf ſaith) he verily thought he ought to do what he did, ſo naturally men ſin fouly and think they ought to do as they do, or they ſee no evil therein; hence thoſe ſpeeches, what hurt is there in this, and what hurt is there in that? and as for thoſe ſins, we do ſee we have naturally a weak and ſlight ſight of them, we do'nt think them to be ſo evil as indeed they are, Mal. 1.6. Where is my fear ſaith the Lord of hoſts unto you O Prieſts, that deſpiſe my Name; and ye ſay wherein have we deſpiſed thy Name? ch. 2.17. Ye have wearied the Lord with your words; yet ye ſay wherein have we wearied him? Chap. 3.13. Your words have been ſtout againſt me, ſaith the Lord; Yet ye ſay, what have we ſpoken ſo much againſt thee? Some ſins they denyed quite, and others they denyed in part, though they had ſpoken, yet not ſo much againſt the Lord, as an Antient ſaith, men uſe to deny and excuſe their ſin, ſaying, I have not done it, or if I have done it, I have not done ill, or if ill, not very ill, or if very ill, not with an ill intention, &c. therefore (a ſight of ſin being neceſſary to the death of ſin) the Spirit comes and openeth the eyes of our underſtandings, ſets our tranſgreſſions before us, points (as it were) to this and that ſin, and holds our thoughts upon it, 1 Cor. 2.10. The Spirit ſearcheth all things even the deep things of God, ſo it ſearcheth the deep things of our hearts, diſcovering our ſecret evils to us, as hereafter, all the hidden things of darkneſs ſhall be brought to light, and in that day, the councels of the hearts ſhall be made manifeſt, 1 Cor. 4.5. So now, when the Spirit gives its aſſiſtance to any in deſtroying their ſins, it doth bring to light unto them thoſe luſtings that were ſecret to them before, it doth make manifeſt to them the evil councels of their heart, it declares and makes evident to them their ſecret purpoſes, deſires, and the other hidden workings of ſin in them, the Spirit evidenceth both that they are guilty of ſuch ſins, and it reveals the ſinfulneſs of them, cauſing the ſoul to view them, till it be ſoundly convinced, John 16.8. when the Spirit comes, it reproves, or convinceth the world of ſin.
Secondly, The Spirit doth bow our wills, and make us ſincerely willing to have our ſins ſubdued, no man by nature hath a true will to this, the deſtruction of his ſin, hence ſuch ado in men to ſave their ſins, when they are told of them, or the word meets with them, never did any one ſeek ſo or more induſtriouſly to ſave the neareſt relation, the deareſt friend as a natural man his ſin, by uſing all cuning to hide it, by denying it, or cloaking and excuſing it, as a man at Cudgels ſeeks to ſave his head, ſo doth a natural man to ſave his ſin; But when the ſpirit comes, then it makes the ſoul willing to have its luſts ſlain, Pſal. 1…0.2, 3. Rule thou in the mid'ſt of thine enemies, thy people ſhall be willing in the day of thy power, willing to what? willing to this that Chriſt ſhould rule in the midſt of his enemies in their ſouls, ſo as to beat them down, and deſtroy them as he pleaſeth. Naturally men defend their luſts as the Benjamits thoſe filthy perſons who raviſhed the Levit's Concubine, but when the ſpirit comes, and deals with the ſoul, (as that woman with the men of Abel, 2 Sam. 20.22. who by her wiſdom perſwaded them to cut off the head of Sheba the Son of Bichri, who rebelled againſt David, and to caſt it out to Joab, ſo) then is the ſoul willing, yea, it deſires and by all means ſeeks to have the head of every luſt cut off, it being an enemy to Chriſt the Son of David.
Thirdly, The ſpirit doth help our infirmities in prayer, by ſighs and groans which cannot be uttered (as the Apoſtle ſaith ſome verſes after my Text) it cauſeth us to ſigh becauſe ſin is in us, and ſo works in us, and to groan to the Lord to be delivered from the bondage of this, and that corruption; till the ſpirit comes, a man rather ſighs, when his ſin is diſcovered and reproved, he groans when he is ſtopt in the fulfilling of his luſts, but if the ſpirit once begin to work thorowly, then the man ſighs to be rid of his ſin, and groaneth becauſe he is ſo led captive by it, it was by the ſpirit that the Apoſtle ſaid, O wretched man that I am, who ſhall deliver me from this body of death, None can ſay ſo, as he did, but by the ſpirit, and when any are enabled ſo to ſay, ſighingly and groaningly as he, then doth the Lord hear, and help, as he did the Iſraelites againſt the Egyptians, Exod. 2.23, 24. the children of Iſrael ſighed by reaſon of the bondage, and they cryed, and their cry came up unto God, by reaſon of the bondage. and God heard their groaning, and God remembred his Covenant, and God looked upon the Children of Iſrael, and God had reſpect unto them, ſo God hears much more, groanings becauſe of ſpiritual bondage, and the cry of ſouls wreſtling againſt their luſts, comes up to him, and God looks with an eye of pity on ſuch, and hath reſpect to them, and ſo comes their deliverance, by the death of the Egyptians, their corruptions, through the hand of Chriſt (tipyfied by Moſes) and their ſins not only in the guilt, but alſo in the power of them are deſtroyed in the red ſea, by the virtue of the bloud of Chriſt.
Fourthly, The ſpirit cauſeth and enables the ſoul to hearken and liſten to the Word of God, when it reads, or hears, or thinks thereof, and it makes a ſuitable application of truths to the ſoul, according as it knows is beſt and moſt proper for it, ſo that a man looks upon, and takes this or that word as belonging to him, as ſpoken to him, with reſpect to his ſin; we are very ſubject to paſs over the truths of God ſlightly, and to put them off, as not appertaining or ſpoken to us, but the ſpirit opens the heart (as we read it did Lydia's) it cauſeth the ſoul to hear, and to hear diligently for it ſelf, and to apply ſuch and ſuch words to it's own caſe, and its own corruptions; ſuch a threatning belongs to me, and will ſurely be executed upon me, if ſuch a ſin ſtill live in me and have dominion over me, ſuch a promiſe is to me, and will be fulfilled to me if I repent; theſe and theſe ſins crucified Chriſt, he bare them, they lay as a heavy weight upon him, they joyned with other, to ſqueeze, to preſs out the very heart bloud of Chriſt, and the like, thus ſaith the ſoul by the ſpirit, when the ſpirit helps it in mortifying its ſins; the ſoul doth Preach to it ſelf, argue and plead with it ſelf in order to the ſlaying, leaving and caſting away its ſins.
And becauſe we are very apt to forget things eſpecially then, when the remembrance of them is moſt needful, when ſin is ſtirring in us, therefore the ſpirit ſtrengthens our memory, or helps it, by bringing things formerly read and heard to our remembrance, ſeaſonably, when we moſt need them, when Iuſt prevails in us, Joh. 14.26. the Holy Ghoſt whom the Father will ſend in my name, he ſhall teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you.
Fifthly, For as much as believing is very neceſſary to the ſubduing our ſins, this is our victory (ſaith the Apoſtle John) even our faith, therefore the ſpirit helps us in overcoming our ſins, by working in us a ſpirit of faith, by ſtirring up faith in us, and cauſing us to act faith on the ſufferings of Chriſt, by whoſe ſtripes (as we read) we are healed; as our bodies are healed by the deſtroying our diſeaſes, ſo our ſouls by the mortifying our ſins, which is by the vertue of Chriſt's ſtripes, but not without faith acted thereon, therefore the ſpirit helps in this, and alſo in acting faith on the ſeveral truths of Scripture, to believe what the Scripture ſpeaks concerning our ſins themſelves and the fruit of them, what will follow if they dye not, to believe the threatnings, and the promiſes, which is a ſpecial means to deſtroy ſin, eſpecially faith acted on the promiſes, for by the promiſes we eſcape the corruption that is in the world through luſt, 2 Pet. 1.4. and hence that exhortation, 2 Cor. 7.1. having theſe promiſes let us cleanſe our ſelves from all filthineſs, &c. but the promiſes unleſs mixt with faith, profit not.
Sixthly, the ſpirit doth in a ſecret way, powerfully, by the Word ſmite and wound our ſins, as with a ſword, for the word is the ſword of the ſpirit, Eph. 6.17. as a man in fight takes up his ſword, puts to his ſtrength, and layes on upon his enemies therewith, ſo the ſpirit takes the word, or accompanyeth it: and puts to its own power ſmiting our luſts thereby, hence we read, Heb. 4.12. the word of God is quick and powerful, ſharper than any two edged ſword, not that the bare word written, or ſpoken, is ſo in it ſelf alone; it hath no life, nor power, nor edge without the ſpirit, or it can do no execution without it, but the ſpirit makes it effectual, Pſa. 110.4, 5. the Lord at thy right hand ſhall ſtrike through Kings, ſo the Spirit when it pleaſeth, ſtrikes through our King-like luſts that have had dominion over us; and thus it doth by it's own ſword, the word; the Spirit is to our ſins a Spirit of judgment and a Spirit of burning, as it's called, Iſa. 4.4. as a Judg to a malefactor, yea and as Executioner too, as fire to fuell, ſo is the Spirit in it's working with the Word to our Luſts. As it's ſaid in another ſenſe, I have ſlain them by my Prophets, and hewn them with the word of my mouth, ſo the Spirit by Scripture words ſlayes, hacks and hews our ſins, as Antichriſt is conſumed by the breath of the Lords mouth, ſo is ſin within us, which is the worſt Antichriſt of all, and but for which there had been no Antichriſt at all.
Laſtly, The Spirit mortifieth our ſins by producing, and begetting fruits in us contrary thereto, ſuch as thoſe, Gal. 5.22, 23. the Apoſtle in the foregoing verſes declares what are the fruits of the Fleſh, & thereupon makes mention of the fruits of the Spirit, ſuch as love, peace, long-ſuffering, goodneſs, faith, meekneſs, whereby he teacheth us, that the Spirit by cauſing theſe good things in us, doth expell and deſtroy, the fruits of the Eleſh which are contrary thereto, and there is one fruit of the ſpirit not there mentioned (but implyed in love) which the ſpirit works, whereby the power and life of Sin is greatly abated, yea even taken away according to the meaſurc and ſtrength of it, and that's hatred, hatred of all Sin, which makes us eager in ſeeking the utter extirpation of it out of our Souls.
I might have added, The Spirit breaks the force of Satan's temptations, who ſeeks to defend Sin, and keeps it upon the throne in us, and therefore tempts violently, ſtirs up and doth all he can to kindle it and feed it, by pouring in ſuch and ſuch thoughts, as by other means, but the Spirit oppoſeth and withſtands him, to which that may be applyed, Iſa. 59.19. When the enemy ſhall come in like a floud, the Spirit of the Lord ſhal lift up a Standard againſt him. The Spirit well underſtands all Satans wiles, and what correſpondence he hath with Sin in us, and the Spirit either driveth him away and makes him flee from us, or counterworks him, dictating anſwers to all his temptations, and as caſting water on the fire which Satan endeavours to blow up in us.