5. This indwelling Spirit gives restraint. Restraining grace doth mainly consist in moral persuasion, from the causes, circumstances, and ends of things. When a man is dissuaded from sin, upon con- siderations taken from any such head or place as is apt to prevail with him, that persuasion, so applied and intended of God for that end, is unto him restraining grace. By this means doth the Lord keep within bounds the most of the sons of men, notwithstanding all iheir violent and imj)etuous lusts. Hell, shame, bitterness, disap- pointment, on the one hand, credit, repute, quietness of conscience,
VIII.] THE INDWELLING OF THE SPIRIT. 349
and the like, on the other, bind them to theh' good behaviour. God through these things drops an awe upon their spirits, binding them up from running out unto that compass of excess and riot in sinning which otherwise their lusts would carry them unto. This is not hi's way of dealing with the saints; he "puts his law in their inward parts, and writes it in their hearts," Jer. xxxi. S3, that they may not depart from him, making them a willing people through his own power, Ps. ex. 3. By his effectually restraining grace he carries them out kindly, cheerfully, willingly, to do his whole will, " working in them both to will and to do of his good pleasure." Yet, notwith- standing all this, oftentimes, through the strength of temptation, the subtlety of Satan, and his readiness to improve all advantages to the utmost, and the treachery and deceitfulness of indwelling sin and cor- ruption, they are carried beyond the bounds and lines of that principle or law of life and love whereby they are led. What now doth the Lord do? They are ready to run quite out of the pasture of Christ doth he then let them go, and give them up to themselves ? Nay but he sets a hedge about them, that they shall not find their way, he leads them as the " wild ass in her month," that they may be found; he puts a restraint upon their spirits, by setting home some sad considerations of the evil of their hearts and ways, whither they are going, what they are doing, and what shall be the issue of their walking so loosely, even in this life,— what shame, what scandal, what dishonour to themselves, their profession, the gospel, their brethren, it would prove; and so hampers them, quiets their spirits, and gently brings them again under obedience unto that principle of love that is in them, and to the Spirit of grace (whose yoke they were casting off) whereby they are led. Many times, then, even the saints of God are kept from sins, especially outward, actual sins, upon such outward motives, reasonings, and considerations as other men are. Peter was broken loose, and running down hill apace, denying and forswearing his Master; Christ puts a restraint upoii his sjairit by a look towards him. This minds him of his folly, un- kindness, his former rash confidence and engagement to die with his Master, and sets him on such considerations as stirred up the principle of grace in him to take its place and rule again; and, in obedience thereunto, he not only desists from any farther denial, but faith, repentance, love, all exerting themselves, he " went out' and wept bitterly." It is so frequently with the saints of God^ though in lesser evils. By neglect and omission of duty, or inclina- tion to evil, and closing with temptations, they break out of the pure and perfect rule and guidance of the Spirit, whereby they ought to be led. Instantly some considerations or other are pressed in upon their spirits, taken, perhaps, from outward things, which recover them to that obediential frame from whence throuo-h vio-
7 O
350 DOCTRINE OF THE SAINTs' PERSEVERANCE. [CHAP.
lence of corruption and temptation, they had broken; like [as] a hawk sitting on a man's hand, eating her meat in quietness, is sud- denly, by the original wildness of her nature, carried out to an attempt of flying away with speed, but is checked by the string at her heels, upon which she returns to her meat again. We have an innate Avildness in us, provoking and stirring us up to run from God. Were we not recovered by some clog fastened on us for our restraint, we should often nm into the most desperate paths. And this re- straint, I say, is from the indwelling Spirit. He stirs up one thing or other to smite the heart and conscience, when it is under the power of any temptation to sin and folly. So it Avas with David in the attempt he made upon Saul, when he cut off the lap of his gar- ment. Temptation and opportunity had almost turned him loose from under the power of faith, waiting, and dependence on God, wherein lay the general frame of his spirit; he is recovered to it by a blow upon the heart, from some dismal consideration of the issue and scandal of that which he was about.
6. We have hereby also the renewal, daily reneiual, of sanctifying grace. Inherent grace is a thing in its own nature apt to decay and die; it is compared to things ready to die: Rev. iii. 2, "Strengthen the things that remain," saith Christ to the church of Sardis, " that are ready to die." It is a thing that may wither and decline from its vigour, and the soul may thereby be betrayed into manifold weak- nesses and backslidings. It is not merely from the nature of the trees in the garden of God that their fruit fails not nor their leaves wither, but from their " planting by the rivers of water," Ps. i. 3. Hence are the sicknesses, weaknesses, and decays of the spirit, men- tioned in the Scripture. Should he who had the richest stock of any living be left to spend of it without new supplies, he would quickly be a bankrupt. This also is prevented by the indwelling Spirit. He is the fatness of the olive, that is communicated to the branches continually, to keep them fruitful and flourishing. He is that golden oil which passes through the branches and empties itself in the fruitfulness of the church. He continually fills our lamps with new oil, and puts new vigour into our spirits: Ps. xcii. 10, "My horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil," or renewed supplies of the Spirit. And this, Ps. ciii. 5, is called a renewing of youth like the eagle's, — a recovery of former strength and vigour, new power and ability for new duties and performances. And how comes that about? Saith the psalmist, " It is by God's satisfying my mouth with good things." He satisfied liis mouth with gootl things, or answered his prayers. What these iciood things are which the saints pray for, and wherewith their their ths are satisfied, our Saviour tells us: "Your Father," saith he, poiutmeeth how to give good things to them that ask them of him;"