Precious faith considered in its nature, working, and growth

To conclude; In all this, Faith applies it self to a Crucified Christ, from thence it fetches its pattern: As the pure flesh of Christ, upon which, as an expiatory Sacrifice, the Sin of the World was laid, suffered on the Cross; so the corrupt flesh of Man, unto which, as the universal Seminary, the Sin of the World may be justly imputed, must suffer also: Hence Saint Peter, 1 Pet. 4.1. From the suffering of Christ in the flesh, exhorts Believers to suffer in their corrupt flesh, ceasing from Sin, and from thence it derives a spirit for the work. Christ offered himself through the eternal Spirit on the Cross; and the Believer through the Spirit of Christ, offers up his corrupt self to be crucified. Hence St. Paul, Rom. 6.6. saith, Our old man is crucified ⟨p. 267⟩with him; that is, by a secret virtue drawn from his Cross.

Thus far of this Fundamental Mortification; I now come to particular Sins, which are but the foul issues of Original, breaking forth in this or that, as temper, education, place, custom, or other accidents give vent thereunto; these also doth Faith mortify, and that in some such way as this.

Thus far of this Fundamental Mortification; I now come to particular Sins, which are but the foul issues of Original, breaking forth in this or that, as temper, education, place, custom, or other accidents give vent thereunto; these also doth Faith mortifie, and that in some such way as this.

First, Faith doth restrain the outward acts of Sin; there may be many restraints in which yet there is nothing of Mortification; one Sin may restrain another, Vitia inter se contraria pugnant; in which case Satan casts out Satan, a predominant lust its opposite. The fiery Law with its threats may meet a man in his perverse way, as the Angel with his drawn Sword did Balaam, and turn him back from committing the act; nevertheless the unchanged Heart hankers and inwardly mourns after it, as Phaltiel did after Michal, when she was forced away from him; and which is a better restraint, because merely from an in ward principle, Moral Virtue may hold him back from it, as it did Abimelech from Sarah; yet this restraint is but partial, only from outward Sins of shame, and withal selfish, aiming at no higher thing than repute and self-excellency: But Faith restrains upon higher and nobler Motives, speaking to the temptation as Joseph to his Mistress, How can I do this great wickedness and sin against God? May I break his Law, which is more than the Interdicts of all the Princes and Potentates