The nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining.

CHAP. V. (Book 5)

Nature of Sin farther discovered as it is en∣mity against God. Its aversation from all good, opened. Means to prevent the effects of it prescribed.

WE have considered somewhat of the nature of Indwelling-sin, not absolutely, but in reference unto the discovery of its power. But this more cleary evidenceth it self in its actings and operations. Power is an act of life, and operation is the only discoverer of life. We know not that any thing lives, but by the effects and works of life. And great and strong operations discover a powerful and vigorous life. Such are the operations of this Law of sin, which are all demonstrations of its power.

That which we have declared concerning its nature, is that it consists in enmity. Now there are two general heads of the working or operation of enmity. First, Aversation. Secondly, Opposition.

First, Aversation. Our Saviour describing the enmity that was between himself and the Theachers of the Jews, by the effects of it, saith in the Prophet, My soul loathed them, and their soul also ab∣horred

me, Zach. 7. 8. Where there is mutual enmity, there is mutual aversation, loathing, and abomination. So it was between the Jews and the Samaritans, they were enemies, and abhorred one another; as Joh. 4. 9.

Secondly, Opposition, or contending against one another, is the next product of enmity, Isa. 63. 10. He was turned to be their enemy, and he fought against them; speaking of God towards the people. Where there is enmity, there will be fighting, it is the proper and natural product of it. Now both these effects are found in this Law of sin.

First, For Aversation, there is an aversation in it unto God, and every thing of God, as we have in part discovered in handling the enmity it self, and so shall not need much to insist upon it again. All indisposition unto duty, wherein communion with God is to be obtained, all weariness of duty, all carnality or formality under duty, it all springs from this root. The wise man cautions us against this evil, Eccles. 5. 1. When thou goest to the house of God, keep thy foot. Hast thou any spiritual duty to perform, and dost thou design the attaining of any communion with God? look to thy self, take care of thy affections, they will be gadding and wan∣dring, and that from their aversation to what thou hast in hand. There is not any good that we would do, wherein we may not find this aversation exercising it self. When I would do good, evil is present with me; at any time, at all times, when I would do any thing that is spiritually good, it is present; that is, to hinder me, to obstruct me in my duty, because it abhors and loaths the thing

which I have in hand, it will keep me off from it if it be possible. In them in whom it prevails, it comes at length unto that frame which is ex∣pressed, Ezech. 33. 31. It will allow an outward bodily presence unto the worship of God, wherein it is not concerned, but it keeps the heart quite away.

It may be some will pretend, they find it not so in themselves, but they have freedom and liberty in and unto all the duties of obedience that they at∣tend unto. But I fear, this pretended liberty will be found upon examination to arise from one or both of these causes. First, Ignorance of the true state and condition of their own souls, of their inward man and its actings towards God. They know not how it is with them, and therefore are not to be be∣lieved in what they report. They are in the dark and neither know what they do, nor whither they are going. It is like the Pharisee knew little of this matter, which made him boast of his duties to God himself. Or, secondly, It may be what ever duties of worship or obedience such persons per∣form, they may through want of faith, and an in∣terest in Christ, have no communion with God in them. And if so, sin will make but little opposition unto them therein. We speak of them whose hearts are exercised with these things, and if under their complaints of them, and groanings for deliverance from them, others cry out unto them, Stand off, we are holier than ye, they are willing to bear their condition, as knowing that their way may be safe, though it be troublesome, and being willing to see their own dangers, that they may avoid the ruine which others fall into.

Let us then a little consider this aversation in such acts of obedience, as wherein there is no concernment but that of God and the soul. In pub∣lick duties there may be a mixture of other consi∣derations; they may be so influenced by custom and necessity, that a right judgment cannot from them be made of this matter. But let us take into consideration the duties of retirement, as private Prayer and Meditation, and the like; or else extraordinary duties, or duties to be performed in an extraordinary manner.

First, In these will this aversation and loathing oftentimes discover it self in the affections. A se∣cret striving will be in them about close and cor∣dial dealing with God. Unless the hand of God in his Spirit be high and strong upon the soul, even when convictions, sense of duty, dear and real esteem of God, and communion with him, have carried the soul into its closet, yet if there be not the vigour and power of a spiritual life constantly at work, there will be a secret lothness in them unto duty; yea, sometimes there will be a violent inclination to the contrary; so that the soul had rather do any thing, embrace any diversion, though it would it self thereby, than vigorously apply it self unto that which in the inward man it breaths after. It is weary before it begins, and says, when will the work be over? Here God and the soul are immediately concerned, and it is a great conquest to do what we would, though we come exceedingly short of what we should do. Secondly, It discovers it self in the mind also: when we address our selves to God in Christ, we

are, as Job speaks, to fill our mouths with arguments, Job 23. 4. that we may be able to plead with him, as he calls upon us to do, Isa. 43. 26. Put me in remembrance, let us plead together. Whence the Church is called upon to take unto it self words or arguments in going to God, Hos. 14. 2. The sum is, that the Mind should be furnished with the con∣siderations that are prevailing with God, and be in readiness to plead them, and to manage them in the most spiritual manner to the best advantage. Now is there no difficulty to get the mind into such a frame, as to lay out it self to the utmost in this work? to be clear, steady, and constant in its du∣ty? To draw out, and make use of its stores and furniture of promises and experiences? It starts, wanders, flags all from this secret aversation unto communion with God, which proceeds from the Law of Indwelling-sin. Some complain that they can make no work of Meditation, they cannot bend their minds unto it. I confess there may be a great cause of this, in their want of a right understand∣ing of the duty it self, and of the ways of manage∣ing the soul in it, which therefore I shall a little speak to afterwards. But yet this secret enmity hath its hand in the loss they are at also, and that both in their minds and in their affections. Others are forced to live in family and publick duties, they find such little benefit and success in private. And here hath been the beginning of the Apostasie of many Professors, and the source of many foolish sensual opinions. Finding this aversation in their minds and affections from closeness and constancy in private spiritual duties, not knowing how to

conquer and prevail against these difficulties through him who enables us, they have at first been subdued to a neglect of them, first partial, then total, until having lost all conscience of them, they have had a door opened unto all sin and licentious∣ness, and so to a full and utter Apostasie. I am per∣swaded there are very few that apostatize from a profession of any continuance, such as our days abound withall, but their door of entrance into the folly of back-sliding, was either some great and notorious sin that bloodied their consciences, tainted their affections, and intercepted all delight of hav∣ing any thing more to do with God; or else it was a course of neglect in private duties, arising from a weariness of contending against that powerful aversation which they found in themselves unto them. And this also through the craft of Satan hath been improved into many foolish and sensual opinions, of living unto God without, and above any duties of communion. And we find, that after men have for a while choaked and blinded their consciences with this pretence, cursed wickedness or sensuality hath been the end of their folly. And the reason of all this is, that the giving way to the Law of sin in the least, is the giving strength unto it: To let it alone is to let it grow, not to conquer it is to be conquered by it.

As it is in respect of private, so it is also in re∣spect of publick duties, that have any thing extraor∣dinary in them. What strivings, struglings, and pleadings are there in the heart about them, espe∣cially against the spirituality of them? Yea, in and under them, will not the mind and affections

sometimes be intangled with things uncouth, new and strange unto them, such as at the time of the least serious business, a man would not deign to take into his thoughts. But if the least loose, liberty or advantage be given unto Indwelling-sin, if it be not perpetually watched over, it will work to a strange and an unexpected issue. In brief, let the soul uncloath any duty what ever, private or pub∣lick, any thing that is called Good, let a man divest it of all outward respects which secretly insinuate themselves into the mind, and give it some com∣placency in what it is about, but do not render it acceptable unto God, and he shall assuredly find somewhat of the power, and some of the effects of this aversation. It begins in lothness and indispo∣sition, goes on with intangling the mind and af∣fections with other things, and will end, if not prevented, in weariness of God, which he complains of in his people, Isa. 43. 22. They ceased from duty because they were weary of God.

But this instance being of great importance unto Professors in their walking with God, we must not pass it over without some intimations of directi∣ons for them in their contending against it, and opposition to it. Only this must be premised, that I am not giving directions for the mortifying of Indwelling-sin in general, which is to be done alone by the Spirit of Christ, by vertue of our union with him, Rom. 8. 13. but only of our particular duty, with reference unto this especial evil or effect of Indwelling-sin that we have a little insisted on, or what in this single case the wisdom of faith seems to direct unto, and call for; which will be our

way and course in our process upon the considera∣tion of other effects of it.

First, The great means to prevent the fruits and effects of this aversation, is the constant keeping of the soul in an universally holy frame. As this weakens the whole Law of sin, so answerably all its properties; and particulary this aversation. It is this frame only that will enable us to say with the Psalmist, Psal. 57. 7. My heart is fixed, O God, my heart is fixed. It is utterly impossible to keep the heart in a prevailing holy frame in any one du∣ty, unless it be so in and unto all and every one. If sin intanglements get hold in any one thing, they will put themselves upon the soul in every thing. A con∣stant even frame and temper in all duties, in all ways, is the only preservative for any one way. Let not him who is neglective in publick perswade him∣self, that all will be clear and easie in private or on the contrary. There is an harmony in obedience, break but one part and you interrupt the whole. Our wounds in particular arise generally from ne∣gligence as to the whole course. So David informs us, Psal. 119. 6. Then shall I not be ashamed, when I have a respect unto all thy commandements. An uni∣versal respect to all Gods commandements, is the only preservative from shame. And nothing have we more reason to be ashamed of, than the shame∣ful miscarriages of our hearts in point of duty, which are from the principle before mentioned.

Secondly, Labour to prevent the very beginnings of the workings of this aversation; let grace be before-hand with it in every duty. We are di∣rected, 1 Pet. 4. 7. to watch unto prayer; and as is

is unto prayer, so unto every duty; that is, to con∣sider and take care that we be not hindered from within, nor from without, as to a due perfor∣mance of it. Watch against temptations to op∣pose them, watch against the Aversation that is in sin to prevent it. As we are not to give place to Satan, no more are we to sin. If it be not pre∣vented in its first attempts, it will prevail. My meaning is, whatever Good, as the Apostle speaks, we have to do, and find evil present with us, as we shall find it present, prevent its parlying with the soul, its insinuating of poison into the mind and Affections, by a vigorous, holy, violent stirring up of the grace, or graces that are to be acted and set at work peculiary in that duty. Let Jacob come first into the world, or if prevented by the vio∣lence of Esau let him lay hold on his heel to over∣throw him, and obtain the birth-right. Upon the very first motion of Peter to our Saviour, crying, Master, spare thy self, he immediately replyes, get thee behind me Satan. So ought we to say, get thee gone thou Law of Sin, thou present evil, and it may be of the same use unto us. Get grace then, up betimes unto Duty, and be early in the rebukes of sin.

Thirdly, Though it do its worst, yet be sure it never prevail to a conquest. Be sure you be not wearied out by its pertinacy, nor driven from your hold by its importunity; Do not faint by its oppo∣sition. Take the Apostles advice Heb. 6. 11. We desire that every one of you, do shew the same diligence to the full assurance of hope unto the end that ye be not slothful. Still hold out in the same diligence.

There are many wayes whereby men are driven from a constant holy performance of duties, all of them dangerous, if not pernicious to the soul. Some are diverted by business, some by company, some by the power of temptations, some discouraged by their own darkness; but none so dangerous as this, when the soul gives over in part, or in whole, as wearied by the Aversation of sin unto it, or to communion with God in it. This argues the souls giving up of it self unto the power of sin, which unless the Lord break the snare of Satan therein, will assuredly prove ruinous. Our Saviours in∣struction is, that we ought alwayes to pray, and not to faint, Luke 18. 1. Opposition will arise, none so bitter and keen as that from our own hearts; if we faint we perish. Take heed lest you be wearied, saith the Apostle, and faint in your minds, Heb. 12. 3. Such a fainting as is attended with a weariness and that with a giving place to the Aversation working in our hearts, is to be avoided, if we would not perish. The caution is the same with that of the same Apostle, Rom. 12. 12. Rejoycing in hope, patient in tribulation, continuing instant in prayer. And in general with that of Chap. 6. 12. Let not sin therefore reign in your mortal body, that ye should obey it in the lust thereof. To cease from duty, in part, or in whole, upon the Aversation of sin unto its spirituality, is to give sin the Rule, and to obey it in the lust thereof. Yield not then unto it, but hold out the conflict; wait on God and ye shall prevail, Isa. 40. 31. They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary,

and they shall walk and not faint. But that which is now so difficult, will increase in difficulty if we give way unto it. But if we abide in our station, we shall prevail, the mouth of the Lord hath spo∣ken it.

Fourthly, Carry about a constant humbling sense of this close aversation unto spiritualness that yet lyes in our nature. If men find the efficacy of it, what should, what consideration can be more po∣werful to bring them unto humble walking with God. That after all the discoveries that God hath made of himself unto them, all the Kindness they have received from him, his doing of them good and not evil in all things, there should yet be such an heart of unkindness and unbelief, still abiding, as to have an Aversation lying in it to Communion with Him: How ought the thoughts of it to cast us into the dust, to fill us with shame and self-abhor∣rency all our days? What have we found in God in any of our approaches or addresses unto him, that it should be thus with us? What iniquity have we found in him? Hath he been a Wilderness unto us, or a Land of Darkness? Did we ever lose any thing by drawing nigh unto him? Nay, hath not therein lyen all the rest and peace which we have obtained? Is not he the Fountain and Spring of all our mer∣cies, of all our desirable things? Hath he not bid us welcome at our coming? Have we not re∣ceived from him more than heart can conceive, or tongue express? What ails then our foolish and wretched hearts, to harbour such a cursed secret dislike of him and his ways? Let us be ashamed and astonished at the consideration of it, and walk in

••n humbling sense of it all our dayes. Let us car∣ry it about with us in the most secret of our thoughts. And as this is a Duty in it self acceptable unto God, who delights to dwell with them that are of an humble and contrite spirit; so it is of ex∣ceeding efficacy to the weakening of the evil we ••reat of.

Fifthly, Labour to possess the mind with the beauty and excellency of spiritual things, that so they may be presented lovely and desirable to the ••oul, and this cursed aversation of sin will be weak∣ned thereby. It is an innate acknowledged prin∣ciple, that the soul of man will not keep up chear∣fully unto the Worship of God, unless it have a dis∣covery of a beauty and comeliness in it. Hence when men had lost all spiritual sense and savour of the things of God, to supply the want that was in their own souls, they invented outwardly pom∣••ous and gorgeous wayes of worship, in Images, Paintings, Pictures, and I know not what carnal or∣naments which they have called the beauties of ho∣liness. Thus much however was discovered therein, that the mind of man must see a beauty, a desirable∣ness in the things of Gods Worship, or it will not delight in it, aversation will prevail. Let then the soul labour to acquaint it self with the spiritual beauty of obedience, of Communion with God, and of all Duties of immediate approach to him, that 〈◊〉〈◊〉 may be filled with delight in them. It is not my present work to discover the heads and springs of that beauty and desirableness which is in spiritual duties, in their relation to God, the eternal spring ••f all beauty, to Christ, the Love, desire, and hope

of all Nations, to the Spirit the great Beautifier of souls, rendering them by his grace all glorious within, in their suitableness to the souls of Men, as to their actings towards their last end, in the re∣ctitude and holiness of the Rule in attendance whereunto they are to be performed; But I only say at present in general, that to acquaint the soul throughly with these things is an eminent way of weakening the Aversation spoken of.