(1.) All its 2)os{tive actings in stin'ing 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 gi'ace is not actually putting it on duty ; so that therein it doth not rebel but assault. Hence the apostle cries out. Bom. vii. 24, " Who sliall deliver me from it?" " Who shall rescue me out of its hand?" as the word signifies. When we pursue an enemy, and liQ resists us, we do not cry out, "Who shall deliver us?" for we are the assailants; 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 lust," as James speaks. By the wayside, in his employment, under a duty, sin sets upon the soul with vain imaginations, foolish desires, and would Avillingly employ the soul to make provision for its satisfaction; which the apostle cautions us against, Bom. xiii. 14, Trig sapxhg Tpovoiav f/,ri rrotuaOi ug sTiOvfMlag' — " Do not accomplish the providence or projection of the fiesh for its own satisfaction. "
(2.) Its importunitij and urgency seems to be noted m this expres-
OPPOSITION OF SIN UNTO GOD. 199
siou, of its warring. Enemies in war are restless, pressing, and im- portunate; 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 place for a season, but re- turns 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 folly and madness ; it knows no shame, but presseth on still. Let the thoughts of the mind strive to fly from it; it follows as on the wings of the wind. And by this importunity it wearies and wears out the soul ; and if the great remedy, Rom. viii. 8, come not timely, it prevails to a conquest. There is nothing more marvellous nor dreadful in the working of sin than this of its importunity. The soul knows not what to make of it; it dislikes, abhors, abominates the evil it tends unto; it despiseth the thoughts of it, hates them as hell; and yet is by itself imposed on with them, as if it were another per- son, an express enemy got within him. All this the apostle dis- covers, Rom, vii. 15-17: " The things that I do I hate.'" It is not of outward actions, but the inward risings of the mind that he treats. " 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 1 7, " 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 abomi- nate. I cannot be rid of them, I am weary of myself, I cannot fly from them. ' 0 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 and conversation, — but yet in respect of vanity of mind, inward and spiritual distempers, it is often so. Some, I know, pretend to great perfection ; but I am resolved to believe the apostle before them all and every one.
(3.) It carries on its war by entangling of the affections, and draw- ing them into a combination against the mind. Let grace be en- throned in the mind and judgment, yet if the law of sin lays 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 iipon the affec-
200 TUE NATURE AND POWER OF INDWELLING SIN.
tions: Col. iii. 5, " Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, concupis- cence, and covetousness, which is idolatiy." The " members that are upon the earth " are our affections: 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 members that are on tlie earth. Yea, after grace hath taken possession of the soul, the affections do become the principal seat of the remainders of sin; — and there- fore Paul saith that this law is " in our members," Rom. vii. 23; and James, that it " wars in our members," chap. iv. 1 , — that is, our affec- tions. And there is no estimate to be taken of the work of mortifi- cation aright but by the affections. We may eveiy day see persons of very eminent light, that yet visibly have unmortified hearts and conversations; their affections have not been crucified with Christ. Now, then, wdien this law of sin can possess any affection, "whatever it be, love, delight, fear, it will make from it and by it fearful as- saults 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 fiesh, the lust of the eyes, or the pride of life? — how will it take advantage 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 public, but sin will have one blow or other at it; it will be one way or other soliciting for itself