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. VI. (Book 6)

The Work of this Enmity against God, by way of Opposition. First, It lusteth. Wherein the lusting of Sin consisteth. It surprizing of the soul. Readiness to close with Temp∣tations. Its fighting and warring. (1.) In Rebellion against the Law of Grace. (2.) In Assaulting the soul.

HOw this enmity worketh by way of Aversa∣tion hath been declared, as also the means that the soul is to use for the preventing of its ef∣fects and prevalency. The second way whereby it exerts its self is Opposition. Enmity will oppose and contend with that wherewith it is at enmity. It is so in things natural and moral. As light and darkness, heat and cold, so vertue and vice op∣pose each other. So is it with sin and Grace, saith the Apostle, these are contrary one to the other, Gal. 5. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are placed and

set in mutual opposition, and that continually and constantly, as we shall see.

Now there are two wayes whereby Enemies mannage an opposition. First, By force: and Secondly, by fraud and deceit. So when the Egyp∣tians became Enemies to the Children of Israel, and mannaged an enmity against them, Exod. 1. 10. Pharaoh saith, Let us deal wisely, or rather cunning∣ly and subtilly with this People; for so Stephen with respect to this word, expresseth it, Acts 7. 19. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He used all manner of fraudulent Sophistry. And unto this deceit they added force, in their grievous oppressions. This is the way and manner of things where there is a prevailing en∣mity. And both these are made use of by the Law of Sin in its enmity against God, and our souls.

I shall begin with the First; or its actings as it were in a way of force, in an open down-right op∣position to God and his Law, or the Good that a Believing soul would do in obedience unto God, and his Law. And in this whole matter, we must be careful to stear our course aright, taking the Scripture for our Guide, with Spiritual Reason and Experience for our Companions. For there are many Shelves in our course, which must diligently be avoided, that none who consider these things be troubled without cause, or comforted without a just foundation.

In this First way, whereby this sin exerts its en∣mity in opposition, namely, as it were by force or strength, there are four things expressing so many distinct degrees in its progress and procedure in the pursuit of its enmity.

First, Its general Inclination, it lusteth, Gal. 5. 17.

Secondly, Its particular way of contending, it fights or wars, Rom. 7. 23. James 4. 1. 1 Pet. 2. 11.

Thirdly, Its success in this contest, it brings the soul into Captivity to the Law of Sin, Rom. 7. 23.

Fourthly, Its growth and rage upon success, it comes up to madness, as an enraged Enemy will do, Eccles. 9. 3. All which we must speak to in order.

First, In general it is said to Lust, Gal. 5. 17. The flesh lusteth against the Spirit. This word ex∣presseth the general nature of that opposition which the Law of Sin maketh against God, and the Rule o•• his Spirit or Grace in them that believe, and therefore the least degree of that opposition is expressed hereby. When it doth any thing it lusteth. As because burning is the general acting of fire, what ever it doth else, it doth also burn. When fire doth any thing, it burns: And when the Law of Sin doth any thing, it lusts.

Hence all the actings of this Law of Sin are cal∣led the lusts of the flesh, Gal. 5. 16. Ye shall not ful∣fil the lusts of the flesh, Rom. 13. 14. Make no pro∣vision for the flesh to fulfil the lusts thereof. Nor are these lusts of the flesh those only whereby men act their sensuality in riot, drunkènness, uncleaness, and the like, but they comprehend all the actings of the Law of Sin whatever in all the faculties and Affections of the soul. Thus Ephes. 2. 3. We have mention of the desires, or wills, or lusts of the mind, as well as of the flesh. The mind the most spiritu∣al part o•• the soul hath its lusts, no less than the sensual appetite, which seems sometimes more pro∣perly

to be called the flesh. And in the products of these lusts, there are defilements of the Spirit, as well as of the flesh, 2 Cor. 7. 1. that is, of the mind and understanding, as well as of the Appetite and Affections, and the body that attends their service. And in the blamelesness of all these consists our holiness, 2 Thess. 5. 23. The God of peace, san∣ctifie you wholly, and I pray God your whole Spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Yea, by the flesh in this matter the whole Old man, or the Law of Sin is intended, John 3. 6. That which is born of the flesh is flesh; that is, it is all so, and nothing else. And what ever remains of the old nature in the new man is flesh still. And this flesh lusteth; this Law of Sin doth so, which is the general bottom and foun∣dation of all its opposition unto God. And this 〈◊〉〈◊〉 doth two wayes.

First▪ In an hidden close propensity unto all evil. This lyes in it habitually. Whilest a man is in the state of nature, fully under the power and domi∣nion of this Law of Sin, it is said, that every figment of his heart is evil, and that continually, Gen. 6. 5. It can frame, fashion, produce, or act nothing but what is evil: because this habitual propensity unto evil, that is in the Law of Sin, is absolutely predo∣minant in such a one. It is in the heart like poison that hath nothing to allay its venemous qualities, and so infects whatever it touches. And where the power and dominion of it is broken, yet in its own nature it hath still an habitual propensity unto that which is evil, wherein its lusting doth consist.

But here we must distinguish between the habi∣tual

frame of the heart, and the natural propensity or habitual inclination of the Law of Sin in the heart. The habitual inclination of the heart is denominated from the principle that bears Chief or Soveraign Rule in it; and therefore in Believers it is unto Good, unto God, unto holiness, unto obe∣dience. The heart is not habitually inclined unto evil by the remainders of Indwelling Sin, but this Sin in the heart hath a constant habitual propensity unto evil in its self, or its own nature. This the Apostle intends by its being present with us; it is present with me, that is, alwayes, and for its own end, which is to lust unto sin.

It is with Indwelling-Sin as with a River; whilest the Springs and Fountains of it are open, and waters are continually supplyed unto its streams, set a damm before it, and it causeth it to rise and swell, untill it bear down all, or overflow the banks about it. Let these waters b•• abated, dryed up in some good measure, in the springs of them, and the remainder may be coerced and re∣strained. But still as long as there is any running water it will constantly press upon what stands be∣fore it, according to its weight and strength, be∣cause it is its nature so to do. And if by any means it make a passage, it will proceed. So is it with In∣dwelling-Sin: whilest the springs and fountains of it are open, in vain is it for men to set a damm before it by their convictions, resolutions, vowes and promises. They may check it for a while, but it will increase, rise high, and rage at one time or another, until it bears down all those convi∣ctions and resolutions, or makes it self an under∣ground-passage

by some secret lust that shall give a full vent unto it. But now suppose that the springs of it are much dryed up by Regenerating Grace, the streams or actings of it abated by Holiness, yet whilest any thing remains of it, it will be pressing constantly to have vent, to press forward into actual sin. And this is its lusting.

And this habitual propensity in it is discovered two wayes.

First, In its unexpected surprizals of the soul into foolish sinful figments and imaginations which it looked not for, nor was any occasion administred unto them. It is with Indwelling-Sin, as it is with the contrary principle of sanctifying Grace. This gives the soul, if I may so say, many a blessed sur∣prizal. It oftentimes ingenerates and brings forth an holy spiritual frame in the heart and mind, when we have had no previous rational conside∣rations to work them thereunto. And this mani∣fests it to be an habitual principle prevailing in the mind: So Cant. 6. 12. Or ever I was aware my soul made me as the Chariots of Aminadab; that is, free, willing and ready for communion with Christ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I knew not; it was done by the power of the Spirit of Grace, so that I took no notice of it, as it were, until it was done. The fre∣quent actings of Grace in this manner, exciting acts of faith, love and complacency in God, are Evidences of much strength and prevalency of•• in the soul. And thus also is it with Indwelling-Sin; ere the soul is aware, without any provocati∣on or temptation, when it knows not, it is cast into a vain and ••oolish frame. S••n produceth its

figments secretly in the heart, and prevents the minds consideration of what it is about. I mean hereby those Actus primo primi, first acts of the soul, which are thus far involuntary, as that they have not the actual consent of the Will unto them; but are vo∣luntary as far as sin hath its residence in the Will. And these surprizals, if the soul be not awake to take speedy care for the prevention of their ten∣dency, do oftentimes set all as it were on fire, and engage the mind and affections into actual sin. For as by Grace we are oftentimes ere we are aware made as the Chariots of a willing people, and are far engaged in heavenly-mindedness and communion with Christ, making speed in it as in a Chariot; so by sin are we oftentimes, ere we are aware, car∣ried into distempered affections, foolish imaginati∣ons, and pleasing delightfulness in things that are not good nor profitable. Hence is that caution of the Apostle, Gal. 6. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If a man be surprized at unawares with a fault or in a trans∣gression. I doubt not but the subtilty of Satan, and the power of temptation, are there taken into consideration by the Apostle, which causeth him to express a mans falling into sin, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he be surprized; So this working of Indwelling-Sin also hath its consideration in it, and that in the chiefest place without which nothing else could surprize us. For without the help thereof, what∣••ver comes from without, from Satan, or the world, must admit of some parley in the mind before it be received, but it is from within, from our selves that we are surprized. Hereby are we disap∣pointed and wrought over to do that which we

would not, and hindered from the doing of that which we would.

Hence it is, that when the soul is oftentimes do∣ing as it were quite another thing, engaged quite upon another design, sin starts that in the heart or imaginations of it, that carryes it away into that which is evil and sinful. Yea, to manifest its power, sometimes when the soul is seriously engaged in the mortification of any sin, it will by one means or other lead it away into a dalliance with that ve∣ry sin whose ruine it is seeking, and whose mor∣tification it is engaged in. But as there is in this operation of the Law of Sin, a special enticing or entangling, we shall speak unto it fully afterwards. Now these surprizals can be from nothing but an habitual propensity unto evil in the principle from whence they proceed. Not an habitual inclinati∣on unto actual sin in the mind or heart, but an habitual propensity unto evil in the sin that is in the mind or heart. This prevents the soul with its figments. How much communion with God is hereby prevented, how many Meditati∣ons are disturbed, how much the minds and Con∣sciences of Men have been defiled by this acting of sin, some may have observed. I know no grea∣ter burthen in the life of a Believer than these in∣voluntary surprizals of soul involuntary I say, as to the actual consent of the Will, but not so in re∣spect of that corruption which is in the Will, and is the Principle of them. And it is in respect unto these, that the Apostle makes his complaint, Rom. 7. 24.

Secondly, This habitual inclination manifests it

self in its readiness and promptness, without dispute or altercation to joyn and close with every tem∣ptation, whereby it may possibly be excited. As we know it is in the nature of fire to burn, because it immediately lays hold on whatever is combustible. Let any temptation whatever be proposed unto a man, the suitableness of whose matter unto his corruptions, or manner of its proposal, makes it a temptation; immediately he hath not only to do with the temptation as outwardly proposed, but also with his own heart about it. Without farther consideration or debate, the temptation hath got a friend in him. Not a moments space is given be∣tween the proposal, and the necessity there is in∣cumbent on the soul to look to its enemy within. And this also argues a constant habitual propensity unto evil. Our Saviour said of the assaults and temptations of Sathan, The Prince of this world cometh, and he hath no part in me, Joh. 14. 30. He had more temptations intensively and exten∣sively, in number, quality and fierceness, from Sa∣than and the world, than ever had any of the sons of men: But yet in all of them, he had to deal only with that which came from without. His holy heart had nothing to like them, suited to them, or ready to give them entertainment: The Prince of this world had nothing in him. So it was with Adam; when a temptation be fell him, he had only the out∣ward proposal of it to look unto, all was well within, until the outward temptation took place and prevailed. With us it is not so.

In a City that is at unity in it self, compact and entire, without divisions and parties, if an enemy

approach about it, the Rulers and Inhabitants have no thoughts at all but only how they may oppose the enemy without, and resist him in his ap∣proaches. But if the City be divided in it self, if there be factions and Traitors within, the very first thing they do, is to look to the enemies at home, the Traitors within; to cut off the head of Sheba, if they will be safe. All was well with Adam with∣in doors, when Satan came, so that he had no∣thing to do but to look to his assaults and ap∣proaches. But now on the access of any tempta∣tion, the soul is instantly to look in, where it shall find this Traitor at work, closing with the baits of Sathan, and stealing away the heart. And this it doth always, which evinceth an habitual inclina∣tion. Psal. 38. 17. saith David, I am ready to halt, or for halting; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am prepared and disposed unto hallucination, to the slipping of my foot into sin, verse 16. as he expounds the meaning of that phrase, Psal. 73. 2, 3. There was from Indwelling-sin a continual disposition in him to be slipping, stumbling, halting on every occasion or temptation. There is nothing so vain, foolish, ri∣diculous, fond, nothing so vile and abominable, nothing so atheistical or execrable, but if it be pro∣posed unto the soul in a way of temptation, there is that in this Law of sin which is ready to answer it, before it be decried by grace. And this is the first thing in this lusting of the Law of sin, it consists in its habitual propensity unto evil, manifesting it self by the involuntary surprisals of the soul unto sin, and its readiness without dispute or consideration to joyn with all temptations whatsoever.

Secondly, Its lusting consists in its actual pres∣sing after that which is evil, and actual opposition unto that which is good. The former instances shewed its constant readiness to this work, this now treats of the work it self. It is not only ready, but for the most part always engaged. It lusteth faith the holy Ghost, it doth so continually. It stirreth in the soul by one act or other constantly, almost as the spirits in the blood, or the blood in the veins. This the Apostle calls its tempting, Jam. 1. 14. Every man is tempted of his own lust. Now what is it to be tempted? It is to have that proposed to a mans consideration, which if he close withall, it is evil, it is sin unto him. This is sins trade; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it lusteth. It is raising up in the heart, and proposing unto the mind and affections, that which is evil, trying, as it were, whether the soul will close with its suggestions, or how far it can carry them on, though it do not wholly pre∣vail. Now when such a temptation comes from without, it is unto the soul an indifferent thing, neither good nor evil unless it be consented unto. But the very proposal from within, it being the souls own act, is its sin. And this is the work of the Law of sin; it is restlesly and continually raising up, and proposing innumerable various forms and appearances of evil, in this or that kind, indeed in every kind, that the nature of man is capable to exercise corruption in. Something or other, in matter, or manner, or circumstance, inordinate, unspiritual, unanswerable unto the Rule, it ha••ch∣eth and proposeth unto the soul. And this power of sin to beget figments and idea's of actual evil in

the heart the Apostle may have respect unto, 1 Thess. ••. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Keep your selves from every evil figment or idea of sin in the heart; for the word there used doth not any where signifie an outward form or appea∣rance; neither is it the appearance of evil, but an evil idea or figment that is intended. And this lusting of sin is that which the Prophet expresseth in wicked men, in whom the Law of it is predomi∣nant, Isa. 57. 20. The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. A similitude most lively expressing the lustings of the Law of sin, restlesly and continually bubling up in the heart, with wicked, foolish and filthy imaginations and desires. This then is the first thing in the opposition that this enmity makes to God, namely in its general inclination, it lusteth.

Secondly, There is its particular way of con∣tending, it fights or wars; that is, it acts with strength and violence, as men do in war. First, it lusts stirring and moving inordinate figments in the Mind, desires in the appetite and the Affections, proposing them to the W••ll. But it rests not there, it cannot rest: it urgeth, presseth and pursueth its proposals with earnestness, strength and vigour, fighting, and contending, and warring to obtain its end and purpose. Would it meerly s••••r up and propose things to the soul, and immediately ac∣quiesce in the sentence and judgment of the mind that the thing is evil, against God, and his will, and not farther to be insisted on, much sin might be prevented that is now produced. But it rests

not here, it proceeds to carry on its design, and that with earnestness and contention. By this means, wicked men inflame themselves, Isa. 57. 5. They are self-inflamers, as the word signifies, unto sin, every spark of sin is cherished in them until it grows into a flame, and so it will do in others where it is so cherished.

Now this fighting or warring of sin consists in two things.

First, In its rebellion against grace, or the Law of the mind.

Secondly, In its assaulting the soul, contending for Rule and Sovereignty over it.

The first is expressed by the Apostle, Rom. 7. 23. I find, saith he, another Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rebelling against the Law of my mind. There are, it seems, two Laws in us, the Law of the flesh, or of sin; and the Law of the mind, or of grace. But contrary Laws cannot both obtain Sovereign power over the same person, at the same time. The sovereign power in Believers, is in the hand of the Law of grace; so the Apostle declares, verse 22. I delight in the Law of God in the inward man. Obedience unto this Law is performed with delight and complacency in the inward man, be∣cause its authority is lawful and good. So more ex∣presly▪ chap. 6. 14. For sin shall not have dominion over you, for ye are not under the Law but under grace. Now to war against the Law that hath a just Sovereignty, is to rebell; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies; it is to rebell, and ••ught to have been so translated, reb••lling against the Law of my mind. And this rebellion consists in a stubborn obstina••e

opposition unto the commands and directions of the Law of grace. Doth the Law of the mind com∣mand any thing as duty? doth it severely rise up against any thing that is evil? When the lusting of the Law of sin rises up to this degree, it contends against obedience with all its might, the effect whereof, as the Apostle tells us, is the doing of that which we would not, and the not doing of that which we would, verse 15, 16. And we may gather a no∣table instance of the power of sin in this its rebel∣lion from this place. The Law of grace prevails upon the Will, so that it would do that which is good. To will is present with me, ver. 18. When I would do good, ver. 19. And again, ver. 21. And I would not do evil, ver. 19. 20. And it prevails upon the understanding, so that it approves or disap∣proves according to the dictates of the Law of grace. Ver. 16. I consent unto the Law that it is good; and verse 15. The Judgment always lies on the side of grace. It prevails also on the affections, ver. 22. I delight in the Law of God in the inward man. Now if this be so, that grace hath the Sovereign power in the Understanding, Will, and Affections, whence is it that it doth not always prevail, that we do not always do that which we would, and abstain from that which we would not? Is it not strange that a man should not do that which he chuseth, willeth, liketh, delighteth in? Is there any thing more required to enable us unto that which is good? The Law of grace doth all as much as can be expe∣cted from it, that which in it self is abundantly suffi∣cient for the perfecting of all holiness in the fear of the Lord. But here lies the difficulty, in the in∣tangling

opposition that is made by the rebellion of this Law of sin. Neither is it expressible with what vigour and variety sin acts it self in this matter. Sometimes it proposeth diversions, sometimes it causeth weariness, sometimes it finds out difficulties, sometimes it stirs up contrary affections, sometimes it begets prejudices, and one way or other intangles the soul, so that it never suffers grace to have an absolute and complete success in any duty. Verse 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I find not the way perfectly to work out, or accomplish that which is good; so the word signifies; and that from this opposition and resistance that is made by the Law of sin. Now this rebellion appears in two things.

First, In the opposition that it makes unto the general purpose and course of the soul.

Secondly, In the opposition it makes unto parti∣cular duties.

First, In the opposition it makes to the general purpose and course of the soul. There is none in whom is the Spirit of Christ, that is his, but it is his general design and purpose to walk in an universal conformity unto him in all things. Even from the inward frame of the heart, to the whole compass of his outward actions, so it is with him. This God requires in his Covenant, Gen. 17. 1. Walk be∣fore me, and be thou perfect. Accordingly his design is to walk before God, and his frame is sincerity and uprightness therein. This is called, Cleaving unto the Lord with purpose of heart, Acts. 11. 23. that is, in all things, and that not with a sloathful, dead, ineffectual purpose, but such as is operative,

and sets the whole soul at work in pursuit of it. This the Apostle sets forth, Phil. 3. 12, 13, 14. Not as though I had already attained, either were already perfect: but I follow after, if that I may ap∣prehend that for which also I am apprehended of Christ Jesus. Brethren, I count not my self to have apprehended, but this one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. He useth three words excellently ex∣pressing the souls universal pursuit of this purpose of heart in cleaving unto God, First, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 12. I follow after, prosecute; the word signifies pro∣perly to persecute, which with what earnestness and diligence it is usually done, we know. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I reach forward, reaching with great intention of spirit and affections. It is a great and constant endeavour that is expressed in that word. Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say we, I press to∣wards the mark, that is, even as men that are run∣ning for a prize. All set forth the vigour, earnest∣ness, diligence and constancy that is used in the pursuit of this purpose. And this the nature of the principle of Grace requireth in them in whom it is. But yet we see with what failings, yea fallings, their pursuit of this course is attended. The ••rame of the heart is changed, the heart is stollen away, the affections intangled, eruptions of unbelief and distempered passions discovered, carnal wisdom with all his attendances are set on work; all con∣trary to the general principle and purpose of the soul. And all this is from the rebellion of this Law

of sin, stirring up and provoking the heart unto disobedience, The Prophet gives this character of hypocrites, Hos. 10. 2. Their heart is divided, therefore shall they be found faulty. Now though this be wholly so in respect of the mind and judgment in hypocrites only, yet it is partially so in the best, in the sense described. They have a division, not of the heart, but in the heart; and thence it is that they are so often found faulty. So saith the Apostle, so that we cannot do the things that we would, Gal. 5. 17. We cannot accomplish the design of close walking according to the Law of grace, because of the contrariety and rebellion of this Law of sin.

Secondly, It rebells also in respect unto parti∣cular duties. It raiseth a combustion in the soul against the particular commands and designings of the Law of grace: You cannot do the things that you would; that is, the duties which you judge in∣cumbent on you which you approve and delight in in the inward man, you cannot do them as you would. Take an instance in prayer. A man address∣eth himself unto that duty, he would not only perform it, but he would perform it in that man∣ner that the nature of the duty, and his own con∣dition do require. He would pray in the spirit, fer∣vently, with sighs and groans that cannot be ut∣tered; in faith with love and delight, pouring forth his soul unto the Lord: this he aims at. Now oftentimes he shall find a rebellion, a fighting of the Law of sin in this matter. He shall find difficulty to get any thing done, who thought to do all things. I do not say, that it is thus always, but it is so when sin wars and rebells, which ex∣presseth

an especial acting of its power. Woful intanglements do poor creatures oftentimes meet withall upon this account. Instead of that free in∣larged Communion with God that they aim at, the best that their souls arrive unto, is but to go away mourning for their folly, deadness and indis∣position. In a word, there is no command of the Law of Grace that is known, liked of, and ap∣proved by the soul, but when it comes to be ob∣served, this Law of sin one way or other makes head and rebels against it. And this is the first way of its fighting.

Secondly, It doth not only rebel and resist, but it assaults the soul; it sets upon the Law of the mind and grace, which is the second part of its warring, 1 Pet. 2. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they fight, or war against the soul. Jam. 4. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They fight, or war in your members. Peter shews what they oppose and fight against, namely the Soul, and the Law of Grace therein; James, what they fight with, or by, namely the members, or the corruption that is in our mortal bodies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to re∣bel against a superiour; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to assault or war for superiority. It takes the part of an As∣sailant as well as of a resister. It makes attempts for rule and sovereignty, as well as opposeth the rule of grace. Now all war and fighting hath somewhat of violence in it, and there is therefore some violence in that acting of sin, which the Scri∣pture calls fighting and warring. And this assailing efficacy of sin, as distinguished from its rebelling be∣fore treated of, consists in these things that ensue.

First, All its positive actings in stirring up unto sin, belong to this head. Oftentimes by the vanity of the mind, or the sensuality of the affections, the folly of the imaginations, it sets upon the soul then, when the Law of grace is not actually put∣ting it on duty, so that therein it doth not rebel but assault. Hence the Apostle cries out, Rom. 7. 24. Who shall deliver me from it, who shall rescue•• me out of its hand, as the word signifies. When we pursue an enemy, and he resists us, we do not cry out, Who shall deliver us, for we are the assail∣ants; but, Who shall rescue me, is the cry of one•• who is set upon by an enemy. So it is here, a man is assaulted by his own lusts, as James speaks. By the way side, in his employment, under a duty, sin sets upon the soul with vain imaginations, foolish desires, and would willingly employ the soul to make provision for its satisfaction; which the Apostle cautions us against, Rom. 13. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do not accom∣plish the providence or projection of the flesh, for its own satisfaction.

Secondly, Its importunity and urgency seems to be noted in this expression of its warring. Enemies•• in war are restless, pressing and importunate. So is the Law of sin. Doth it set upon the soul? cast off its motions, it returns again; rebuke them by the power of grace, they withdraw for a while, and return again. Set before them the Cross of Christ, they do as those that came to take him, at sight of him they went backwards, and fell unto the ground, but they arose again and laid hands on him. Sin gives places for a season, but returns and

presseth on the soul again. Mind it of the love of God in Christ, though it be stricken, yet it gives not over. Present Hell-fire unto it, it rusheth into the midst of those flames. Reproach it with its ••olly and madness, it knows no shame, but presseth on still. Let the thoughts of the mind strive to flie from it, it follows as on the wings of the wind. And by this importunity it wearies and warrs out ••he soul, and if the great remedy, Rom 8. 13. come not timely, it prevails to a conquest. There is no∣••hing more marvellous nor dreadful in the work∣••ng of sin, than this of its importunity. The soul knows not what to make of it; it dislikes, ab∣••ors, abominates the evil it tends unto, it despiseth the thoughts of it, hates them as hell, and yet is by ••t self imposed on with them, as if it were another person, an express enemy got within him. All this the Apostle discovers, Rom. 7. 15, 17. The things that I do I hate; it is not of outward acti∣ons, but the inward risings of the mind that he ••reats. I hate them, saith he, I abominate them. But why then will he have any thing more to do with them? If he hate them, and abhor himself for them, let them alone, have no more to do with them, and so end the matter. Alas, saith he, verse 17. It is no more I that do it, but sin that dwelleth in me. I have one within me that is my enemy, that with endless restless importunity puts these things upon me, even the things that I hate and abominate; I cannot be rid of them, I am weary of my self, I cannot flie from them; O wretched man that I am, who shall deliver me? I do not say that this is the ordinary condition of Believers, but thus it is

often, when this Law of Sin riseth up to war and fighting. It is not thus with them in respect of particular sins, this or that sin, outward sins, sins of life or conversation; but yet in respect of va∣nity of mind, inward and spiritual distempers, it is often so. Some I know pretend to great perfe∣ction, but I am resolved to believe the Apostle be∣fore them all and every one.

Thirdly, It carryes on its war, by entangling of the Affections and drawing them into a combina∣tion against the mind. Let Grace be enthroned in the mind and judgement, yet if the Law of Sin layes hold upon, and entangles the Affections, or any of them, it hath gotten a Fort from whence it continually assaults the soul. Hence the great duty of mortification is chiefly directed to take place upon the Affections, Col. 3. 5. Mortifie there∣fore your Members which are upon the earth, forni∣cation, uncleanness, inordinate Affection, concupi∣scence and covetousness which is Idolatry. The members that are upon the Earth, are our Affe∣ctions. For in the outward part of the body, sin is not seated: in particular, not covetousness which is there enumerated to be mortified amongst our Mem∣bers that are on the Earth. Yea, after Grace hath taken possession of the soul, the Affections do become the principal seat of the remainders of sin. And therefore Paul saith, that this Law is in our Mem∣bres, Rom. 7. 23. and James, that it wars in our Members, Chap. 4. 1. that is, our Affections. And there is no estimate to be taken of the work of mortification aright, but by the Affections. We may every day see Persons of very eminent Light,

that yet visibly have unmortified hearts and con∣versations. Their Affections have not been cruci∣fied with Christ. Now then when this Law of Sin can possess any Affection whatever it be, love, delight, fear, it will make from it, and by it, fear∣ful assaults upon the soul. For instance, hath it got the love of any one entangled with the world, or the things of it, the lust of the flesh, the lust of the eyes, or the pride of life: How will it take ad∣vantage on every occasion, to break in upon the soul? It shall do nothing, attempt nothing, be in no place, or company, perform no duty, private or publick, but sin will have one blow or other at it; it will be one way or other soliciting for it self.

This is the summ of what we shall offer unto this acting of the Law of Sin in a way of fighting and warring against our souls, which is so often mentioned in the Scripture. And a due conside∣ration of it is of no small advantage unto us, espe∣cially to bring us unto self-abasement, to teach us to walk humbly and mournfully before God. There are two things that are suited to humble the souls of men. And they are, First, A due con∣sideration of God, and then of themselves. Of God in his Greatness, Glory, Holiness, Power, Ma∣jesty and Authority; of our selves in our mean, ab∣ject, and sinful condition. Now of all things in our condition, there is nothing so suited unto this end and purpose, as that which lyes before us; namely, the vile remainders of enmity against God which are yet in our hearts and natures. And it is no small evidence of a gracious soul,

when it is willing to search it self in this matter, and to be helped therein from a word of truth. When it is willing that the Word should dive in∣to the secret parts of the heart, and rip open what ever of evil and corruption lyes therein. The Pro∣phet sayes of Ephraim, Hos. 10. 11. He loved to tread out the corn; he loved to work when he might eat, to have alwayes the corn before him; but God sayes he, would cause him to plough; a la∣bour no less needful, though at present not so de∣lightful. Most men love to hear of the doctrine of Grace, of the pardon of sin, of free love, and sup∣pose they find food therein; however it is evident that they grow and thrive in the life and notion of them. But to be breaking up the fallow ground of their hearts, to be enquiring after the weeds and Briars that grow in them, they delight not so much. Though this be no less necessary than the other. This path is not so beaten as that of Grace, nor so trod in, though it be the only way to come to a true knowledge of Grace it self. It may be some who are wise and grown in other truths, may yet be so little skilled in searching their own hearts, that they may be slow in the per∣ception and understanding of these things. But this sloth and neglect is to be shaken off, if we have any regard unto our own souls. It is more than probable, that many a false Hypocrite who have deceived themselves as well as others, because they thought the Doctrine of the Gospel pleased them, and therefore supposed they believed it, might be delivered from their soul ruining deceits, if they would diligently apply themselves unto this search

of their won hearts. Or would other Professor•• walk with so much boldness and security as some do, if they considered a right what a deadly watch∣ful Enemy they continually carry about with them and in them; Would they so much indulge as they do to carnal joyes, and pleasures, or pursue their perishing affairs with so much delight and greediness as they do? It were to be wished, that we would all apply our hearts more to this work, even to come to a true understanding of the nature, power and subtilty of this our Adversary, that our souls may be humbled; and that,

First, In walking with God; His delight is with the humble and contrite ones, those that tremble at his word, the mourners in Sion, and such are we only, when we have a due sense of our own vile condition. This will beget reverence of God, sense of our distance from him, admiration of his Grace and condescension, a due valuation of mercy, far above those light verbal aiery attainments that some have boasted of.

Secondly, In walking with others, it layes in provision to prevent those great evils of judging, spiritual unmercifulness, harsh censuring, which I have observed to have been pretended by many, who at the same time, as afterwards hath ap∣peared, have been guilty of greater or worser crimes, than those which they have raved against in others. This, I say, will lead us to meekness, compassion, readiness to forgive, to pass by of∣fences, even when we shall consider what is our state, as the Apostle plainly declares, Gal. 6. 1. The man that understands the evil of hi sownheart,

how vile it is, is the only useful, fruitful and so∣lidly believing and obedient person. Others are fit only to delude themselves, to disquiet Families, Churches, and all Relations whatever. Let us then consider our hearts wisely, and then go and see if we can be proud of our gifts, our graces, our va∣luation and esteem amongst Professors, our enjoy∣ments. Let us go then and judge, condemn, reproach others that have been tempted; we shall find a great inconsistency in these things. And many things of the like nature might be here added upon the consideration of this woful effect of▪ Indwelling-Sin. The way of opposing and de∣feating its design herein shall be afterwards consi∣dered.