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 affec- tions, proposing them to the will. But it rests not there, it
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cannot rest; it urgeth, presseth, and pursu^th its proposals with earnestness, strength, and vigour, fighting and contend- ing, and warring to obtain its end and purpose. Would it merely stir up and propose things to the soul, and imme- diately acquiesce in the sentence and judgment of the mind that the thing is evil, against God and his will, and not far- ther 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 contention. 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 assaulting the soul, contending for rule and so- vereignty over it.
The first is expressed by the apostle, Rom vii. 23. * I find,' says he, ' another law,' avrKTrparsvofxevov t<^ vo/uim tov voog fjLOv, ' rebelling against the law of my mind.' There are, it seems, two laws in us, the law of the flesh, or of sin ; and the law of the mind, or of grace. But contrary 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, ver. 22. ' I delight in the law of God in the inward man.' Obedi- ence unto this law is performed with delight and compla- cency in the inward man, because its authority is lawful and o-ood. 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 avn(TrjoaTe<5f(T0a/ signifies; it is to rebel, and ought to have been so translated, ' rebelling against the law of my mind.' And tliis rebellion cojisists in a stubborn, obstinate opposition unto the commands and directions of the hiw 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 efl'ect whereof, as the apostle tells us, is * the
E 2
52 , THE naturb: and power
doing of that which we would not, and the not doing of that which we would ;' ver. 15, 16. And we may gather a nota- ble instance of the power of sin in this its rebellion from this place. The law of grace prevails upon the will, so that it would do that which is good. 'To will is present with me ;' ver. 18. ' When I would do good ;' ver. 21. And again, ver. 19. 'And I would not do evil.' And it prevails upon the understanding, so that it approves or disap- proves according to the dictates of the law of grace. Ver. 16. ' I consent unto the law that it is good ;' and ver. 15. The judgment always lies on the side of grace. It prevails also on the affections, ver. 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 affections, 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 ex- pected from it, that which in itself 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 law of sin. Neither is it ex- pressible with what vigour and variety sin acts itself in this matter. Sometimes it proposeth divei'sions, sometimes it causeth weariness, sometimes it finds out difficulties, some- times it stirs up contrary affections, sometimes it begets pre- judices, and one way or other entangles the soul, so that it never suffers grace to have an absolute and complete suc- cess in any duty. Ver. 18. to KaTEpya^t<T^ai to KaXbv ovk iv- pioKti), 'I find not the way perfectly to work out, or accom- plish that which is good ;' so the word signifies ; and that from this opposition and resistance that is made by the law of sin. Now this rebellion appears in two things.