6. Is this an argument to keep thee from believing? The reason why thou art no more holy is because thou hast no more faith. If thou hast no holiness, it is because thou hast no faith. Holiness is the purifying of the heart by faith, or our obedience unto the truth. And the reason why thou art no more in duty is, because thou art no more in believing. The reason why thy duties are weak and imper- fect is, because thy faith is weak and imperfect. Hast thou no holi- ness?— ^belie^^e, that thou mayst have. Hast thou but a little, or that which is imperceptible? — be steadfast in believing, that thou mayst abound in obedience. Do not resolve not to eat thy meat until thou art strong, when thou hast no means of being strong but by eating thy bread, which strengthens the heart of man.
Objection Fourth. The powerful tumultuating of indwelling sin or corruption is another cause of the same kind of trouble and de- spondency. " ' They that are Christ's have crucified the flesh with the lusts thereof But we find," say some, "several corruptions work-
004: AN EXPOSITION UPON PSALM CXXX. [Ver.4.
ing efifectually in our hearts, carrj-ing us captive to the law of siu. They disquiet with their power as Avell as with their guilt. Had we been made partakers of the law of the Spirit of life, we had, ere this, been more set free from the law of sin and death. Had sin been pardoned fully, it would have been subdued more effectually."
There are three considerations which make the actings of indwell- ing sm to be so perplexing to the soul : —
1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it fii'st says, " I have sworn, and am steadfastly purposed to keep thy righteous judgments," commonly there is peace, at least for a season, from the disturbing \'igorous actings of sin. There are many reasons why so it should be. " Old things are then passed away, all things are become new;" and the soul, under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke, or che- ri^, any lust or temptation. Now, when some of these advantages are past, and sin begins to stu' and act again, the soul is surprised, and thinks the work that he hath passed through was not true and effectual, but temporary only ; yea, he thinks, perhaps, that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb, whilst it is mortified, endiu-es deep cuts and lancings, and feels them not ; so when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were be- fore, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case: he may think lust more powerful than it was before, because he is more sensible than he was before. Yea, sin in the heart is like a snake or serpent : you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move its whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust: when it hath received its death's wound, and is cut to pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it ; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.
2 It hath also in its actings a universality. This also surpriseth. There is a universality in the actings of sin, even in believers. There is no evil that it vnll not move to; there is no good that it will not attempt to hinder; no duty that it will not defile. And the reason of this is, because we are sanctified but in part; not in any part wholly, though sa%-ingly and truly in eveiy part. There is sin re- maining in every faculty, in aU the affections, and so may be acting
Ver. 4.] OBJECTIOXS TO BELIEVIXG FEOM THE POWER OF SIN. 605
in and towards any sin that the nature of man is hable unto. De- grees of sin there are that all regenerate, persons are exempted from ; but unto solicitations to all kinds of sin they are exposed : and this helps on the temptation.
3. It is endless and restless, never quiet, conquering nor conquered ; it gives not over, but rebels being overcome, or assaults afresh having prevailed. Ofttimes after a victory obtained and an opposition sub- dued, the soul is in expectation of rest and peace from its enemies: but this holds not ; it works and rebels again and again, and will do so whilst we Uve in this world, so that no issue wall be put to our conflict but by death. This is at large handled elsewhere, in a trea- tise lately published on this peculiar subject.^