1st. Ignorance, or a nescience of the will of God, either 'juris' or 'facti,' of the rule and law in general, or of the refer- ence of the particular fact that lies before the mind unto the law.
2dly. Error and mistakes, positively taking that for truth which is falsehood, and that for light which is darkness. Now, of both of these doth the law of sin make great advan- tage for the exerting of its power in the soul.
1st. Is there a remaining ignorance of any thing of the will of God, sin will be sure to make use of it, and improve it to the uttermost. Though Abimelech were not a believer, yet he was a person that had a moral integrity with him in his ways and actions ; he declares himself to have had so, in
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a solemn appeal to God the searcher of all hearts, even in that wherein he miscarried, Gen. xx. 5. But being ignorant that fornication was a sin, or so great a sin, as that it became not a morally honest man to defile himself with it, lust hurries him into that intention of evil in reference unto Sarah, as we have it there related. God complains that his people perished ' for lack of knowledge,' Hos. iv. 6. Being ignorant of the mind and will of God, they rushed into evil at every command of the law of sin. Be it as to any duty to be performed, or as to any sin to be committed, if there be in it darkness or ignorance of the mind about them, sin will not lose its advantage. Many a man being ignorant of the duty incumbent on him for the instruction of his family, casting the whole weight of it upon the public teaching, is by the deceitfulness of sin brought into an habitual sloth and negligence of duty. So much ignorance of the will of God and duty, so much advantage is given to the law of sin. And hence we may see what is that true knowledge which with God is acceptable ; how exactly doth many a poor soul, who is low as to notional knowledge, yet walk with God. It seems they know so much, as sin hath not on that account much advantage against them ; when others, high in their notions, give advantage to their lusts, even by their igno- rance, though they know it not.
2dly. Error is a worse part or effect of the mind's dark- ness, and gives great advantage to the law of sin. There is indeed ignorance in every error, but there is not error in all ignorance, and so they may be distinguished. I shall need to exemplify this but with one consideration, and that is, of men, who being zealous for some error, do seek to suppress and persecute the truth. IndvveUing sin desires no greater advantage. How will it every day, every hour, pour forth wrath, revilings, hard speeches ; breathe revenge, murder, desolation, under the name perhaps of zeal. On this account we may see poor creatures pleasing themselves every day, as if they vaunted in their excellency, when they are foaming out their own shame. Under their real dark- ness and pretended zeal, sin sits securely, and fills pulpits, houses, prayers, streets, with as bitter fruits of envy, malice, wrath, hatred, evil surmises, false speakings, as full an they
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130 THE NATURE AND POWER
can hold. The common issue with such poor creatures is, the holy, blessed, meek Spirit of God withdraws from them, and leaves them visibly and openly to that evil, froward, wrathful, worldly spirit, which the law of sin hath cherished and heightened in them. Sin dwells not any where more secure, than in such a frame. Thus, I say, it lays hold in particular of advantages to practise upon, with its deceitful- ness, and therein also to exert its power in the soul, whereof this single instance of its improving the darkness of the mind unto its own ends, is a sufficient evidence.
[2.] It useth means of relieving itself against the pur- suit that is made after it in the heart by the word and Spirit of grace. One also of its wiles, in the way of instance, I shall name in this kind, and that is the alleviation of its own guilt. It pleads for itself, that it is not so bad, so filthy, so fatal as is pretended ; and this course of extenua- tion it proceeds in two ways,
1st. Absolutely; many secret pleas it will have that the evil which it tends unto is not so pernicious as conscience is persuaded that it is; it may be ventured on without ruin. These considerations it will strongly urge, when it is at work in away of surprisal, whenthe soul hath no leisure or liberty to weigh its suggestions in the balance of the sanctuary, and not seldom is the will imposed on hereby, and advantages gotten to shift itself from under the sword of the Spirit. It is not such but that it may be let alone, or suffered to die of itself, which probably within awhile it will do ; no need of that violence which in mortification is to be offered ; it is time enough to deal with a matter of no greater importance hereafter ; with other pleas like those before-mentioned.