And here, by the way, we may a little inquire, whether the me-
201 THE NATURE AND POWER OF INDWELLING SIN.
vailing power of a particular sin in any be from itself, or from the influence of temptation upon it; concerning which at present take only these two observations: —
(1.) Much of the p7'evale7icy of sin upon the soul is certainly from Satan, when the perplexing and captivating sin hath no peculiar footing nor advantage in the nature, constitution, or condition of the sinner. When any lust grows high and prevailing more than others, upon its own account, it is from the peculiar advantage that it hath in the natural constitution, or the station or condition of the person in the world ; for otherwise the law of sin gives an equal propensity unto all evil, an equal vigour unto every lust. When, therefore, it cannot be discerned that the captivating sin is peculiarly fixed in the nature of the sinner, or is advantaged from his education or employ- ment in the world, the prevalency of it is peculiarly from Satan. He hath got to the root of it, and hath given it poison and strength. Yea, perhaps, sometimes that which may seem to the soul to be the cor- rupt lusting of the heart, is nothing but Satan's imposing his sugges- tions on the imagination. If, then, a man find an importunate rage from any corniption that is not evidently seated in his nature, let him, as the Papists say, cross himself, or fly by faith to the cross of Christ, for the devil is nigh at hand.
(2.) When a lust is prevalent unto ccvptivity, where it brings in no advantage to the flesh, it is from Satan. All that the law of sin doth of itself is to serve the providence of the flesh, Rom. xiii. 14 ; and it must bring in unto it somewhat of the profits and pleasures that are its object. Now, if the prevailing sin do not so act in itself, if it be more spiritual and inward, it is mucli from Satan by the imagination, more tlian the cornqotion of the heart itself But this by the way.
I say, then, that the apostle treats not here of our being capti- vated unto this or that sin, but unto the law of sin; that is, we are compelled to bear its presence and burden whether we will or no. Sometimes the soul thinks or hopes that it may through grace be utterly freed from this troublesome inmate. Upon some sweet en- joyment of God, some full supply of grace, some return fi'om wander- ing, some deep affliction, some thorough humiliation, the poor soul begins to hope that it shall now be freed from the law of sin ; but after a while it perceives that it is quite otherwise. Sin acts again, makes good its old station ; and the soul finds that, whether it will or no, it must bear its yoke. This makes it sigh and cry out for de- liverance.
8. This leading captive argues a prevalency against the renitency or contrary actings of the will. This is intimated plainly in this expression, — namely, that the will opposeth and makes head, as it were, against the working of sin. This the apostle declares in those
CAPTIVATING POWER OF SIN. 205
expressions which he uses, chap. vii. 15, 19, 20. And herein consists the " kisting of the Spirit against the flesh," Gal. v. 17; that is, the contending of grace to expel and subdue it. The spiritual habits of grace that are in the will do so resist and act against it; and the excitation of those habits by the Spirit are directed to the same pur- pose. This leading captive is contrary, I say, to the inclinations and actings of the renewed will. No man is made a captive but against his will. Captivity is misery and trouble, and no man willingly puts himself into trouble. Men choose it in its causes, and in the ways and means leading unto it, but not in itself So the prophet informs us, Hos. V. 11, "Ephraim was," not willingly, " oppressed and broken in judgment," — that was his misery and trouble ; but he "willingly walk- ed after the commandment " of the idolatrous kings, which brought him thereunto. Whatever consent, then, the soul may give unto sin, which is the means of this captivity, it gives none to the captivity it- self ; that is against the will wholly. Hence these things ensue : —
(1.) That the power of sin is great, — which is that which we are in demonstration of; and this appears in its pre valency unto captivity against the actings and conteridings of the will for liberty from it. Had it no opposition made unto it, or were its adversary weak, negli- gent, slothful, it were no great evidence of its power that it made captives; but its prevailing against diligence, activity, watchfulness, the constant renitency of the will, this evinceth its efficacy.
(2.) This leading captive intimates manifold jMrticidar successes. Had it not success in particular, it could not be said at all to lead captive. Rebel it might, assail it might; but it cannot be said to lead captive without some successes. And there are several degrees of the success of the law of sin in the soul. Sometimes it carries the person unto outward actual sin, which is its utmost aim ; sometimes it obtaineth the consent of the will, but is cast out by grace, and pro- ceeds no farther; sometimes it wearies and entangles the soul, that it turns aside, as it were, and leaves contending, — which is a success also. One or more, or all of these, must be, where captivity takes place. Such a kind of course doth the apostle ascribe unto covetousness, 1 Tim vi. 9, 1 0.