OPPOSITION OF SIN UNTO GOD. 195
this enmity makes to God, — namely, in its general inclination^ it " lusteth."
Secondly, There is its particular way of contending, — 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 will. But it rests not there, it cannot rest ; it urgeth, presseth, and pursueth its proposals with earnestness, strength, and vigour, fighting, and con- tending, and Avarring to obtain its end and purpose. Would it merely stir ujo and propose things to the soul, and immediately acqui- esce 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 con- tention. By this means wicked men " inflame themselves," Isa. Ivii. 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: — 1. In its rebellion against grace, or the law of the mind. 2. In its assault- ing the soul, contending for rule and sovereignty over it.
1. The first is expressed by the apostle, Rom. vii. 23 : '' I find," says he, "another law," dmgTparsvo/xsvov rw vS/j^u) Tou voog /iLov, " rebelling against the law of my mind." There are, it seems, two laws in us, — the " laAv of the flesh," or of sin ; and the " law of the mind," or of gi'ace. But con- trary 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, because its authority is lawful and good. So more expressly, chap. vi. 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 rebel; and so avTierpanUcidai signifies, it is to rebel, and ousfht to have been so translated, " Kebellino; a^^^ainst the law of my mind." And this rebellion consists in a stubborn, obstinate oppo- sition unto the commands and directions of the law of grace. Doth the " law of the mind" command 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," chap. vii. 15, 16. And we may gather a notable instance of the power of sin in this its rebellion from this place. The law of gi'ace prevails
lOG THE NATURE AND POWER OF INDWELLING SIN.
upon the will, so that it would do that which is good : " To will is present with me/' verse 18; "When I would do good," verse 21; and again, verse 19, "And I would not do evil." And it prevails upon the understanding, so that it approves or disapproves, according to the dictates of the law of grace: Verse 16, "I consent unto the law that it is good;" and verse 15. The judgment always lies on the side of gi-ace. It prevails also on the affections: Verse 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 affec- tions, 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 chooseth, 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 expected from it, that which in it.self is abundantly sufficient for the perfecting of all holiness in the fear of the Lord. But here lies the difficulty, in the entangling opposition that is made by the rebellion of this " laAv of sin." Neither is it ex- pressible with what vigour and variety sin acts itself in this matter. Sometimes it proposeth diversions, sometimes it causeth weariness, sometimes it finds out difficulties, sometimes it stirs up contrary affec- tions, sometimes it begets prejudices, and one way or other entangles the soul; so that it never suffers grace to have an absolute and com- plete success in any duty. Verse 18, To xaTspydyeffdai rh y.aXh ohy^ ibfisxo)- — " I find not the way perfectly to work out, or accomplish, that whicli is good," so the word signifies; and that from this opposi- tion and resistance that is made by the law of sin. Now, this re- bellion appears in two things: — (1.) In the opposition that it makes unto the general purpose and course of the soul. (2.) In the oppo- sition it makes unto particular duties.