But this instance being of great importance unto professors in their walking with God, we must not pass it over without some intimations of directions for them in their contending against k, and opposition to it. Only this must be premised, that I am not giving directions for the mortifying of in- dwelling 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 insisted on, or what in this sing-le 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 aversation, is the constant keeping of the soul in a uni- versally holy frame. As this weakens the whole law of sin, so answerably all its properties ; and particularly this aver- sation. It is this frame only that will enable us to say with the psalmist, Psal.lvii, 7. ' I\Iy heart is fixed, O God, my
40 THE NATURE AND POWER
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 unto all and every one. If sin entanglements get hold in any one thing, they will put themselves upon the soul in every thing. A constant 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 in- terrupt the whole. Our wounds in particular arise generally from negligence as to the whole course. So David informs us, Psal. cxix. 6. ' Then shall I not be ashamed, when I have a respect unto all thy commandments.' A universal respect to all God's commandments 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 mentioned.
2. Labour to prevent the very beginnings of the work- ings 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 without 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 parlying with the soul, its insinuating of poison into the mind and affections, by a vigorous, holy, violent stirring up of the grace or graces 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 birthright. 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.
OF INDWELLING SIN. 41
3. Though it do its worst, yet be sure it never prevail to a conquest. Be sure you be not wearied out by its per- tinacity, nor driven from your hold by its importunity ; do not faint by its opposition. Take the apostle's advice, Heb. vi. 11. ' We desire that every one of you do shew the same diligence to the full assurance of hope unto the end : that ye be not slothful.' Still hold out in the same diligence. There are many ways whereby men are driven from a con- stant holy performance of duties, all of them dangerous, if not pernicious to the soul. Some are diverted by business, some by company, 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 instruction 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 we perish. * Take heed lest you be wearied,' saith the apostle, * and faint in your minds;' Heb. xii. 3. Such a fainting as is at- tended with a weariness, and that with a giving place 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 lust 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 lust thereof. Yield not then unto it, but hold out the conflict; wait on God and ye shall prevail. Isa. xl.31. 'They that wait upon the Lord 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 unto it. But if we abide in our station, we shall prevail ; the mouth of the Lord hath spoken it.