(1.) 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 a imiversal confonnity 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. xvii. 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 xi. 23, — that is, in all things; and that not with a slothful, dead, in- effectual purpose, but such as is operative, and sets the whole soul at work in pursuit of it. This the apostle sets forth, Phil. iii. 12-14-, " Not a,s though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am
OPPOSITION OF SIN UNTO GOD. 197
ap^orehended of Christ Jesns. Brethren, I count not myself to have apprehended : but this one thing I do, forgetting those things which ai'e behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calHng of God in Christ Jesus." He useth three words excellently expressing the soul's universal pursuit of this puipose of heart in cleaving unto God: First, saith he, A/wxw, verse 12, — "I follow after," prosecute; the word signifies properly to persecute, which with what earnestness and diligence it is usually done we know. Secondly, 'ETiaTihofjbai, — " I reacli forward," reaching with great intension of spirit and affec- tions. It is a great and constant endeavour that is expressed in that word. Thirdly, Kara axo<7rov 8iu)km, — say we, " I press towards the mark ;" that is, even as men that are running for a prize. All set forth the vigour, earnestness, 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 frame of the heart is changed, the heart is stolen away, the affections entangled, eruptions of unbelief and distempered passions discovered, carnal wisdom, with all its attendancies, are set on work; all con- trary to the general principle and purj^ose of the soul. And all this is from the rebellion of this law of sin, stirring up and provoking the lieart unto disobedience. The prophet gives this character of hypo- crites, Hos. X. 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. V. 17. We cannot accomplisli the design of close walking ac- cording to the law of grace, because of the contrariety and rel^ellion of this law of sin.
(2.) It rebels also in respect unto particular duties. It raiseth a combustion in the soul against the particular commands and de- signings of the law of gi'ace. " You cannot do the things that you would;" that is, "The duties which you judge incumbent 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 ad- dresseth himself unto that duty ; he would not only perform it, but he would perform it in that manner that the nature of the duty and his own condition do require. He would " pray in the spirit," fer- vently, " with sighs and groans that cannot be uttered ;" 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
198 THE NATURE AND TOWER OF INDWELLING SIN.
law of sin in this matter. He shall find difficulty to get any thmg done who thought to do all things. I do not say that it is thus always, but it is so when sin " wars and rebels;" which expresseth an especial acting of its power. Woful entanglements do poor creatures often- times meet withal upon this account. Instead of that free, enlarged 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 indisposition. In a word, there is no command of the law of grace that is known, liked of, and approved by the soul, but when it comes to be observed, this law of sin one way or other makes head and re- bels against it. And this is the first way of its fighting.
2. 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 Peter ii. 11, ^Tparivovrai za-a r^g •vj/!>%>5?, — "They fight," or war, "against the soul;" James iv. 1, iTpanbovrai h toT; (jaKksiv bij^uv, — " They fight," or war, " in your members." Peter shows 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 coiTuption that is in our mortal bodies. ' Avrtarpa- TiUe&ai is to rebel against a superior; (srparibie&ai is to assault or war for a superiority. It takes the part of an assailoM as well as of a resistor. It makes attempts for rule and sovereignty, as well as opposeth the rule of grace. Now, all war and fighting hath some- what of violence in it; and there is therefore some violence in that acting of sin which the Scripture calls " fighting and wamng." And this assailing efficacy of sin, as distinguished from its rebelling, before treated of, consists in these things that ensue : —