But this instance being of great importance unto professors in their walking with God, we must not pass it over without some intima- tions of directions for them in their contending against it and oppo- sition to it. Only this must be premised, that I am not giving direc- tions for the mortifying of indwelling sin in general, — which is to be done alone by the Spirit of Christ, by virtue of our union with him, Rom. viii. 13, — but only of our particular duty with reference unto this especial evil or effect of indwelling sin that we have a little in- sisted 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 consideration of other effects of it.
1. The great means to prevent the fruits and effects of this aver- sation is the constant keeping of the soul in a universally holy frame. As this weakens the whole law of sin, so answerably all its proper- ties, and particularly this aversation. It is this frame only that will enable us to say with the Psalmist, Ps. Ivii. 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 duty, unless it be so in and
186 THE NATURE AND TOWER OF INDWELLING SIN.
imto all and eveiy one. If sin-entanglements get hold in any one thing, they will put themselves upon the soul in every thing. A con- stantj 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 public persuade himself that all -will be clear and easy in private, or on the contrary. There is a harmony in obedience ; break but one part, and you interrupt the whole. Our wounds in particular arise generally from negligence as to the whole course ; so David infonns us, Ps. cxix. 6, " Then shall I not be ashamed, when I have respect unto all thy commandments." A universal respect to all God's com- mandments is the only preservative from shame ; and nothing have we more reason to be ashamed of than the shameful miscarriages of our hearts in point of duty, which are from the principle before men- tioned.
2. Labour to prevent the very beginnings of the workings of this aversation; let grace be beforehand with it in every duty. We are directed, 1 Pet. iv. 7, to " watch unto prayer;" and as it is unto prayer, so unto every duty, — that is, to consider and take care that we be not hindered from within nor from mthout as to a due performance of it. Watch against temptations, to oppose 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 prevented 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 parleying with the soul, its insmuat- ing of poison into the mind and affections, by a vigorous, holy, vio- lent stirring up of the grace or gTaces that are to be acted and set at work peculiarly in that duty. Let Jacob come first into the world; or, if prevented by the violence of Esau, let him lay hold on his heel, to overthrow him and obtain the bhthright. Upon the very first motion of Peter to our Saviour, crying, " Master, spare thyself," he immediately replies, " 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.
3. Though it do its worst, yet be sure it never prcAail to a con- quest. Be sure you be not wearied out by its pertinacity, nor driven from your hold by its importunity; do not faint by its opposition. Take the apostle's advice, Heb. vi. 11, 12, " We desire that every one of you do show the same diligence to tlic full assurance of hope unto the end: that ye be not slothful." Still hold out in the same dili- gence. There are many ways whereby men are driven irom a con- stant holy performance of duties, all of them dangerous, if not perni- cious to the soul. Some are diverted by business, some by company,
AVERSATION IN SIN FROM ALL THAT IS GOOD. 187
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 soul's giving up of itself unto the power of sin ; which, unless the Lord break the snare of Satan therein, will assuredly prove ruinous. Our Saviour's in- struction is, that " we ought always to pray, and not to faint," Luke xviii. 1. Opposition will arise, — none so bitter and keen as that from our own hearts; if we faint, Ave perish. " Take heed lest ye be wearied," saith the apostle, " and faint in your minds," Heb. xii 3. Such a fainting as is attended with a weariness, and that with a giv- ing jjlace 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. xii. 12, " Rejoicing in hope, patient in tribulation, continuing instant in prayer;" and in general with that of chap, vi. 12, " Let not sin therefore reign in your mortal body, that ye should obey it in the lusts 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 lusts thereof Yield not, then, unto it, but hold out the conflict; wait on God, and ye shall prevail: Isa. xl. 81, " They that wait upon the Loed 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 imto it ; but if we abide in our station, we shall prevail. The mouth of the Lord hath spoken it.