========================================================================
  INDWELLING SIN
  by John Owen
========================================================================

Owen's treatise on the remaining corruption in the hearts of believers after
conversion. He exposes how the law of sin (Romans 7) operates as an indwelling
principle warring against the law of grace, examines its deceitful strategies to
draw believers away from holiness, and urges constant vigilance in the lifelong
conflict between flesh and Spirit.

  Chapters: 23

------------------------------------------------------------------------
  TABLE OF CONTENTS
------------------------------------------------------------------------

    1. 00.1. JOHN OWEN
    2. 00.3. Editor’s Note
    3. 00.4. PREFATORY NOTE.
    4. 00.5. INTRODUCTORY ESSAY.
    5. 00.6. PREFACE.
    6. 01. CHAPTER 1.
    7. 02. CHAPTER 2.
    8. 03. CHAPTER 3.
    9. 04. CHAPTER 4.
   10. 05. CHAPTER 5.
   11. 06. CHAPTER 6.
   12. 07. CHAPTER 7.
   13. 08. CHAPTER 8.
   14. 09. CHAPTER 9.
   15. 10. CHAPTER 10.
   16. 11. CHAPTER 11.
   17. 12. CHAPTER 12.
   18. 13. CHAPTER 13.
   19. 14. CHAPTER 14.
   20. 15. CHAPTER 15.
   21. 16. CHAPTER 16.
   22. 17. CHAPTER 17.
   23. 18. Notes

========================================================================
  CHAPTER 1: 00.1. JOHN OWEN
========================================================================

JOHN OWEN the nature, power, deceit, and prevalence of the REMAINDERS OF
INDWELLING SIN IN BELIEVERS

1667 together with the ways of its working and means of prevention, opened,
evinced, and applied with a resolution of various cases of conscience pertaining
to it “O wretched man that I am! Who shall deliver me from the body of this
death? I thank God through Jesus Christ our Lord” —Romans 7:24, 25 With an
Introductory Essay by Dr. Thomas Chalmers from the 1825 Glasgow edition of this
work from THE WORKS OF JOHN OWEN edited by WILLIAM H. GOOLD

VOLUME 6

* * * The text of this module was taken from a PDF created by Monergism ©For
more free books like this, and other theological literature, please
visitwww.monergism.com


========================================================================
  CHAPTER 2: 00.3. EDITOR’S NOTE
========================================================================

Editor’s Note

While this is a restatement and simplification of Owen’s original work; it is
not a paraphrase or a condensed version. The old English wording has been
updated, so that “thee” and “thou” are now “you” and “yours.” Owen’s wordiness
is made economical. The difficult structure and syntax are simplified. Obscure
passages have been reworded as necessary to clarify his ideas – which other
modernizations have perhaps left undone. Rarely-used words have been replaced
with simpler ones as well. Sentences have been shortened, and in many cases
split into several sentences for clarity. Parallelism has been employed to
maintain rhythm and clarity. Unreferenced pronouns and “understood” words are
made explicit. The passive voice has been changed to active in most cases.
Again, this is not a synopsis, but the entire treatise presented in the original
work. As a result, the expository style remains. The old King James passages of
Scripture are often been employed but modernized. This was to ensure that Owen’s
rendering of the biblical text would be largely maintained, as well as the
scriptural basis for his statements. Where Owen cites the Greek, it has been
footnoted and Anglicized, along with bracketed Strong’s numbers [NT:xxxx]. Many
referenced but unquoted verses are fully quoted in footnotes for your
convenience; many remaining verses that had no reference are now referenced in
the body of the text using superscripts.

Note: A number of Scripture citations were added by editor William Goold in
1853; Owen simply quoted the bible verses. Goold also moved some verses from the
body of the text into footnotes. Those verses have been restored to the body as
constituting part of Owen’s arguments, proved by Scripture. I felt this was
necessary because of today’s widespread unfamiliarity with the content of the
bible. It also relieves the reader from constantly checking the footnotes. My
purpose is to preserve Owen’s original text as much as possible, but more
importantly, to make his teaching and wisdom more accessible to a modern
audience. It would be a shame if that modern audience did not benefit from his
labors because the language was too complex or arcane to comprehend. This book
is an exceptional help in understanding the incessant conflict in our hearts and
minds between the law of sin (which has an accomplice in our flesh), and the law
of grace (which operates through the Spirit). These two laws are ever at work in
the believer, operating against each other. That makes it necessary to fight the
good fight of faith day by day. And so I hope the restatement of this helpful
work reveals the depth and seriousness of the war that began at our conversion
between the flesh and the Spirit. In taking this to heart, may the outcome be a
life of increasing godliness in those who have taken up their cross to follow
after Christ. He is always at work in his people, so we are always to be at work
in him, to God’s glory.

Through Him we have received grace and apostleship for obedience to the faith
among all nations for His name, among whom you also are the called of Jesus
Christ; (Romans 1:5-6 NKJ) William H. Gross


========================================================================
  CHAPTER 3: 00.4. PREFATORY NOTE.
========================================================================

PREFATORY NOTE.

While the Government was enforcing stringent measures against Nonconformity,
dissenting ministers, if they ventured to preach the gospel of salvation, became
liable to the penalties of the Conventicle or Five-mile Act. When Owen himself,
on a visit to some old friends at Oxford, narrowly escaped arrest and
imprisonment, he did not abandon himself to inactivity. Rather, he employed the
leisure of the concealment into which the rigour of the times had driven him, in
the preparation of some of his most valuable works. In one year (1668), the two
treatises which conclude this volume were published,1 together with the first
volume of his colossal and elaborate work, the “Exposition of the Epistle to the
Hebrews.” His treatise on “Indwelling Sin” has always ranked high among the
productions of our author. The opinion which Dr Chalmers entertained of it will
be seen in the “Life of Owen,” vol. 1, p. 84. That such a work should have been
prepared under the gloom of public trials, and the hardship of personal exposure
to civil penalties, evinces not merely great industry, but a strength of
religious principle with which no outward commotions were permitted to
intermeddle. Temptations were strong at that time to merge all duty into a
secular struggle for the rights of conscience and liberty of worship. Owen
issued various tracts which had some share in securing these blessings for his
country. But he was intent, with engrossing zeal, on the advancement of vital
piety; and his treatise on “Indwelling Sin” is a specimen of the discourses
which he preached whenever a safe opportunity occurred. It is avowedly designed
for believers, to aid and guide them in the exercise of self-examination. There
is uncommon subtlety of moral analysis in many of its statements — an exposure
(irksome it may be thought, in its fullness and variety) of the manifold
deceitfulness of the human heart. A question may even be raised, if it is
altogether a healthy process for the mind to be conducted through this laborious
and acute unveiling of the hidden mysteries of sin; and if it may not tend to
exclude from view the objective truths of the Word. But the process is in itself
supremely necessary — essential to the life of faith and the growth of holiness;
and we can be safer with no guide than with Owen. The reader is never allowed to
lose sight of the fact, amid the most searching investigation into human
motives, that our acceptance with God cannot depend on the results of any
scrutiny into our internal condition; and that the guilt of all lurking
corruption which we may detect, is remitted only by the blood of the cross. The
basis of the treatise is taken from Romans 7:21. 2 After a brief explanation of
the passage, he considers indwelling sin under the light and character of “a
law” — the seat and subject of this law is the heart — its general nature is
enmity against God — its actings and operations are first, in withdrawing the
mind from what is good; secondly, in exciting positive opposition to God;
thirdly, ensnaring the soul into captivity; and lastly, filling it with
insensate hatred for the principles and claims of holiness. The power of
indwelling sin is next illustrated from its deceitfulness, chap. 8: a lengthened
exposition follows, of three stages along which indwelling sin may beguile us;
first, when the mind is withdrawn from a course of obedience and holiness;
secondly, when the affections are enticed and ensnared: and, lastly, when actual
sin is conceived and committed. With chap. 14 a new demonstration begins of the
power of indwelling sin, as exhibited first, in the lives of Christians; and
secondly, in unregenerate persons; in the last chapter, evidence to the same
effect is adduced from the resistance which sin offers to the authority of the
moral law, and from the fruitless and unavailing endeavors of men in their own
strength to subdue and mortify it. As to the way in which it is really to be
mortified, the author refers to his treatise on the “Mortification of Sin.” —
ED.


========================================================================
  CHAPTER 4: 00.5. INTRODUCTORY ESSAY.
========================================================================

INTRODUCTORY ESSAY. by Dr. Thomas Chalmers from the 1825 Glasgow edition of this
work Lightly modernized and annotated

We hold it of prime importance, in the business of practical Christianity, that
we understand well the kind of work which is put into our hands, both that we
may go rightly about it, and also that we may have the comfort of judging
whether it is actually making progress under our exertions. A mistake on this
point may lead us perhaps to waste our efforts on that which is impracticable;
and when these efforts of course turn out to be fruitless, it may lead us to
abandon our spirits to utter despondency; and thus, to use the language of the
Apostle Paul, running as uncertainly, and fighting as one that beats the air, we
may spend our days, alike strangers to peace, and to progressive holiness.

Now we regard the doctrine which forms the main topic of the following admirable
treatise of Dr. Owen, “On Indwelling Sin in Believers,” as one of those
subjects, a right understanding of which has no small degree of influence on the
believer’s peace and progress in the divine life. And it is most important to
attend to the Apostle’s reasoning, in his exposition of this subject, in which
he not only illustrates the general truth, but states his own experiential
finding of the matter. And we regard certain of the terms which he employs in
his exposition as big with significance. “Do not let sin,” says the Apostle,
“reign in your mortal body, that you should obey its lusts.” Romans 6:12 Now we
cannot fail to perceive how widely diverse the injunction of the Apostle would
have been, if instead of saying, “Do not let sin reign in your mortal bodies,”
he had said, Let sin be rooted out of your mortal bodies; or if, instead of
saying, Do not obey its lusts, he had bid us to eradicate them. It would surely
have been a far more enviable state to have no inclination to evil at all, than
to be oppressed with the constant putting forth of such an inclination, and to
barely keep it in check, under the power of some opposing principle. If we could
attain the higher state, on this side of time, we would become on earth, what
angels are in heaven, whose every desire runs in the pure current of love and
loyalty to a God of holiness. But if doomed to the lower state, during all the
days of our abode in the world, then are we given to understand that the life of
a Christian is a life of vigilant and unremitting warfare — that it consists in
the struggle of two adverse elements, and the habitual prevalence of one of them
— that in us, and closely around us, there is a besetting enemy who will not
quit his hold of us, till death paralyzes his grasp, and so he lets us go — and
that, from this sore conflict of the Spirit lusting against the flesh, and the
flesh against the Spirit, we shall not be conclusively delivered till our
present tainted materialism is utterly taken down; and that the emancipated soul
will not have free and unconfined scope for its heavenly affections, until it
has burst its way from the prisonhold of its earthly tabernacle.

Now, this view of the matter gives us a different conception of our appointed
task from what may often be imagined. Sin, it would appear, is not to be
exterminated from our mortal bodies; it is only to be kept at bay. It is not to
be destroyed in respect to its presence, but it is to be repressed in its
prevalence and power. It will ever dwell, it would appear, in our present
frame-work; but though it dwells, it may not have dominion. If we try then to
banish it, and being defeated in this effort, we may in heartless despair give
up the cause of our sanctification, thus throwing away at once both our peace
and our holiness. But let us try to dethrone it, even though we cannot cast it
out, and succeeding in this effort, while we mourn its hateful company, we may
both keep it under the control of strictest guardianship; and we may calmly look
onward to the hour of death, as the hour of release from a burden that will at
least adhere to us all our days, but may not overwhelm us.

We see then the difference between a saint in heaven, and a saint on earth. The
former may abandon himself to such feelings and such movements as come at his
pleasure, for he has no other pleasure than to do the will of God, and to
rejoice in the contemplation of his unspotted glory. The latter cannot with
safety so abandon himself. It is true that there is an ingredient of his nature,
now under an advancing process of regeneration, which is altogether on the side
of godliness; and if this were left unresisted by any opposing influence, he
might be spared all the agonies of dissolution, and set himself down at once
among the choirs and the companies of paradise. But there is another ingredient
of his nature, still under an unfinished process of regeneration, which is
altogether on the side of ungodliness; and if this were left without the control
of his new and better principle, sin would catch the defenceless moment, and
regain the ascendence from which she had been disposted3. Now it is Death which
comes in as the deliverer. It is death which frees away the incumbrance. It is
death which overthrows and grinds to powder that corrupt fabric on the walls of
which were inscribed the foul marks of leprosy, and the inmost materials of
which were pervaded with an infection that nothing, it seems, but the sepulchral
process of a resolution into dust, and a resurrection into another and glorified
body, can clear completely and conclusively away. It is death that conducts us
from the state of a saint on earth, to the state of a saint in heaven: but not
till we are so conducted, are we safe to abandon ourselves for a single instant
to the spontaneity of our own inclinations. And we utterly mistake our real
circumstances in the world — we do not judge correctly about what we have to do,
and of the attitude in which we ought to stand — we lay ourselves open to the
assaults of a near and lurking enemy — and we are exposed to the most
humiliating overthrows, and the most oppressive visitations of remorse and
wretchedness — if such being our actual condition on earth, we then go to sleep,
or go to play among its besetting dangers; if we ever think of the post that we
occupy as being any other than the post of armour and of watchfulness — or,
falsely imagining that there is but one spiritual ingredient in our nature,
altogether on the side of holiness, instead of two, of which the other is still
alive and on the side of sin, we ever let down the guardianship, and the
jealousy, and the lowliness of mind, and the prayers for help from on high,
which such a state of things so urgently and so imperiously demands.

We think it of very capital importance for us to know that the body with which
we are burdened, and must carry about with us, is a vile body; that the nature
which we received at first, and from which we shall not be delivered on this
side of the grave, is a corrupt nature; that all which is in us, and about us,
and that is apart from the new spirit infused through the belief of the Gospel,
is in a state of aversion to the will of God; that what may be denoted by the
single word carnality, is of perpetual residence with us while on earth; and
that our distinct concern is, while it resides with us, that it shall not reign
over us. It is ever present with its suggestions; and this we cannot help: but
it should not prevail with its suggestions; and this, by the aids and expedients
provided for the regeneration of a polluted world, we may help. We shall feel
with our latest breath, the motions of the flesh; and these motions, if not
sins, are at least sinful tendencies, which, if yielded to, would terminate in
sins. Now our business is not to extirpate the tendencies, but to make our stand
against them — not to root out those elements of moral evil which the body of a
good man has before death, and doesn’t have after its resurrection — but to
stifle, and to keep them down by that force with which the new creature in Jesus
Christ is armed for the great battle, on the outcome of which hangs his
eternity. We cannot obtain such a victory that we will never feel the motions of
the flesh, but we may obtain such a victory that we will not walk after the
flesh. The enemy is not so killed that we are delivered from his presence; but
by an unremitting strenuousness on our part, we may keep him so chained that we
will be delivered from his power. Such is the contest, and such is the result of
the contest, if it is a successful one. But we ought to be told that it is a
vain hope, while we live in the world, to look for the extermination of the
sinful principle. It ever stirs and actuates within us; and there is not one
hour of the day in which it does not give signs that it is still alive, and even
though cast down from its ascendency, it is not destroyed in its existence.
Forewarned is forearmed, and it is right to be informed that near us, and within
us, there is at all times an insidious foe against whom we cannot guard too
vigilantly, and against whom we cannot pray too fervently and too unremittingly.
The time is coming when, without the felt counteraction of any adverse and
opposing tendency, we will expatiate4 in freedom over the realms of ethereal
purity and love, just as the time is coming when the chrysalis will burst with
unfettered wing from the prison in which it is now held, and where, we do not
doubt, it is aspiring and growing into a fitness for traversing at large the
field of light and air that is above it. The Christian on earth so aspires and
so grows; but Christian though he is, there is on him the heaviness of a gross
and tainted materialism, which must be broken down before his spiritual
tendencies can expand into their full and final development. Meanwhile, there is
the compression upon him of downward, and earthward, and carnal tendencies,
which will never be removed till he dies; but which he must resist, so that they
will not reign over him. There are lusts which he cannot eradicate, but which he
must not obey; and while he deplores, in humility and shame, the conscious
symptoms within him of a nature that is thus degraded, it is his business, by
the energies and resources of the new nature, to so starve, weaken, and mortify
the old, that it may linger into decay while he lives; Romans 8:13 and when he
dies, it may receive the stroke of its full annihilation. This representation of
a believer’s state on earth is in accordance with Scripture. We find the apostle
stating that the flesh lusts against the Spirit, and the Spirit against the
flesh; and in such a way too, that the man cannot do what he would do. He would
serve God more perfectly. He would render him an offering untinctured by the
frailty of his fallen nature. He would rise to the seraphic love of the upper
paradise, and gladly be able to consecrate to the Eternal, the homage of a heart
so pure that no earthly feculence will be felt adhering to it. But all this he
cannot do — and why? Because of a drag that keeps him, with all his soaring
aspirations, among the dust of a perishable world. There is a counterpoise of
secularity within him that at least damps and represses the sacredness; and it
is well that it does not predominate over it. This secularity belongs to the old
nature, being so very corrupt that Paul says of it — “In me, that is, in my
flesh, there dwells no good thing.” Romans 7:18 There is a law, then, which wars
against the law of our mind, even while that mind is delighting inwardly in the
law of God.Romans 7:22-23 The conflict is so exceedingly severe, that even those
who have the first fruits of the Spirit groan inwardly, while waiting for the
redemption of the body,Romans 8:23 and for a translation into the glorious
liberty of the children of God. Burdened with the mass of a rebellious nature,
the apostle exclaims, “O wretched man that I am! who will deliver me from the
body of this death?” Romans 7:24 Even grace, it would appear, does not deliver
from the residence of sin; for Paul complains most emphatically about his vile
body, and we have no doubt, he would have so stigmatized it to the last half
hour of his existence in the world. But grace still does something. It delivers
us from the reign of sin, so that we do not obey its motions, even though vexed
and annoyed with the feeling of them. And accordingly, from the exclamation of
“O wretched man!” he passes in a moment to the grateful exclamation of, “I thank
God, through Jesus Christ our Lord,” Romans 7:25 in whom it is that we walk not
after the flesh, but after the Spirit.Romans 8:1 From such a representation as
given by the apostle about Indwelling Sin, we may deduce some distinct practical
lessons, which may be of use to the believer.

First, we think it is conducive to the peace of a believer, that he is made
aware of what he has to expect about the presence of corruption during his stay
in this the land of immature virtue; and where the holiness of the new-born
creature has to struggle its way through all those adverse elements, which
nothing but death will utterly remove from him. It must serve to allay the
disturbance of his spirit when pierced and humbled under the consciousness of an
evil desire and wicked principle still lurking within him, announcing themselves
to be still alive by the instigations which they are ever prompting, and the
thoughts which they are ever suggesting to the inner man. It is his business to
resist the instigations, and to turn away from the thoughts; and thus the old
nature may be kept in practical check, though as to its being, it is not
exterminated. Yet the very occurrence of a sinful desire, or an impure feeling,
harasses a delicate conscience; for no such occurrence happens to an angel, or
to the spirit of a just man made perfect, in heaven; and he may be led to
suspect his interest in the promises of Christ, when he is made to perceive that
there is in him still so much of what is uncongenial to godliness. It may
therefore quiet him to be told that he is neither an angel nor a glorified
saint; and that there is a distinction between the saint who is struggling at
his appointed warfare below, and the saint who is resting and rejoicing in the
full triumph of his victory above; and the distinction announces itself just by
the very intimations which so perplex and so grieve him — just by the felt
nearness of that corrupt propensity which is the plague of his heart, which it
is his bound duty to keep his guard against, and which, with his new-born
sensibilities on the side of’ holiness, he will detest and mourn over — but not
to be overwhelmed in despair on account of it, as if some strange thing had
happened to him, or as if any temptation had come in his way which was not
common to all his brethren who are in the world.

But, secondly, this view of the matter not only serves to uphold the peace of a
believer, but is also conducive to his progress in holiness; for it leads to a
most wholesome distrust of himself under the consciousness that there is still a
part about him that is most alive to sin; and which, if not watched, and
guarded, and kept under severe and painful restraint, would be wholly given over
to it. And here there is a striking accord between the theoretical view which
the Bible gives of our nature, and the practical habit it labours to impress
upon all who partake of it. An angel, perhaps, does not need to be warned
against exposing himself to temptation; for there may be no ingredient in his
constitution that can be at all affected by it: but not so with man, compounded
as he is, and made up as his constitution is here, of two great departments: one
which is prone to evil, and that is continually; and the other in which lie all
those principles and powers whose office it is (if not utterly) to extinguish
this proneness, or at least to repress its outbreakings. In these circumstances,
it is positively not for man to thrust himself into a scene of temptation; and
when the alternative is at his own will, whether he will shun the encounter, or
risk it, his business is to shun it. The whole of Scripture is on the side of
cautiousness, rather than of confidence in this matter; and we may be assured
that it is our part, in every case, to expose nothing, and to hazard nothing,
unless there is a call of duty which is tantamount to a call of providence. When
the trial is of our own bringing on, we have no warrant to hope for a successful
outcome. God will grant help and support against the onsets which temptation
makes upon us, but he does not engage himself to stand by us in the presumptuous
onsets which we make upon temptation. We better consult the mediocrity of our
powers, and better suit our habits to the real condition of our ruined and
adulterated nature, when we keep as far as in us lies our determined distance
from every allurement — when with all our might we restrain our tendencies to
evil within, from coming into contact with the excitements to evil that are
without — when we make a covenant with our eyes to turn them away from the sight
of vanity — and whether the provocation is to anger, or evil speaking, or
intemperance, or any wayward and vicious indulgence whatsoever, let us be
assured, that we cannot be too prompt in our alarms, or too early in our
measures, whether of prevention or resistance — and that in every instance where
we have it in our power, and no dereliction of duty is implied by it, it is our
wise and salutary part, not to most resolutely face the provocative, but to most
resolutely flee from it. But thirdly, this view of the matter not only leads us
to withdraw the vicious and wrong part of our constitution from every encounter
with temptation that can possibly be shunned — it also leads us to such measures
as may recruit and strengthen the gracious or good part of our constitution for
every such encounter that cannot be shunned. For we must, in spite of all our
prudence, have many such encounters in the world. Temptation will come to our
door, even though we never move a single unguarded footstep towards temptation —
and then, we would ask, What is the armour of resistance? What is the best
method to uphold the predominance of the good principle over the evil one? We
would say, a fresh commitment of ourselves in faith and in prayer to Him who
first put the good principle into our hearts — another act of recurrence to the
fulness that is in Christ Jesus — a new application for strength from the Lord
our sanctifier, to meet this new occasion for strength which he himself has
permitted to come into our way, and to cross the path of our history in the
world. The humility which leads us to flee whenever we can, and to pray when
flight is impossible — this is the very habit of the soul which removes it from
the first set of temptations, and will most effectually strengthen it against
the second. To the proud man who depends on his own capabilities, God refuses
grace. To the humble man, who in himself has no other feeling than that of utter
emptiness, God gives grace in abundant measure for all his necessities — and
thus it is, that by proceeding as he should, on the consideration that there is
a part of his nature, belonging properly and originally to himself, which he
must keep at an assiduous distance from every excitement to evil; and then
proceeding as he should on the consideration that there is a part of his nature
derived by grace from heaven, and nourished by constant supplies from that same
quarter — thus it is, we say, that his knowledge of his own constitution, as we
have endeavoured to unfold it, has a direct tendency both to deepen the humility
of the believer, and to exalt and perfect his holiness.

It is this state of composition in everyone who has been born of the Spirit,
between the old man and the new creature,5 which explains the mystery of a
Christian being more humble, just as he becomes more holy — of his growing at
one and the same time in dissatisfaction with himself, and in those deeds of
righteousness which are by Jesus Christ — of his being both more feelingly alive
to the corruption that is in him from one part of his nature, and more
fruitfully abundant in all those virtues which have their soil and their
nutriment from the other part of his nature — so as to hold out the palpable
exhibition of one who is evidently rising in positive excellence, and yet just
as evidently sinking into a profounder self-abasement than before; as if it
required a so much deeper foundation to uphold the ascending superstructure. The
truth is, that wherever there is any real growth of morality, there must be a
growth of moral sensibility along with it. And in proportion to the sensibility
there will be the annoyance that is felt, and the touching grief and humility
with which the heart is visited on every fresh evolution of that depraved
nature, which is only subordinated, but not yet extinguished and done away. And
hence the lack of sympathy, and the lack of understanding between the children
of this world, and the children of light — and the misinterpretation that is
sometimes given to the pains, and perplexities, and mental disquietudes which
the latter experience, and the puzzling appearance of inconsistency which is
held out by the emotions and exercises of a real Christian who is troubled on
every side, yet not distressed; perplexed, but not in despair; persecuted, but
not forsaken; cast down, but not destroyed; bearing about in his body the dying
of the Lord Jesus, that the life of Jesus might be made manifest in his body,
dying to earthly honours and earthly gratifications, while the life of Jesus is
becoming manifest in his mortal flesh. And it is for the purpose of
administering comfort, and inculcating watchfulness, and conducing to the
believer’s growth in holiness, that we would introduce to the notice of our
readers the following admirable and instructive treatise of Dr. Owen “On the
Nature, Power, Deceit, and Prevalence of Indwelling Sin in Believers.” The
writings of this venerable and much-admired Author form a rich spiritual
treasury, suited to the varied needs and conditions of almost every class of
men; but perhaps there is no treatise of this learned and pious Author more
fitted to be useful to the Christian disciple, than the one we have now ventured
to recommend. And we regard it all the more valuable, as the main topic on which
he expatiates is, we fear, not rightly understood by many — or at least it is
not sufficiently heeded — even though it is one of no little import to the
Christian. And thinking as we do that it possesses a most intimate and decided
bearing on the peace and sanctification of the believer, we count it most
important to be instructed in the nature and prevalence of Indwelling Sin, and
in the means for keeping its operations in check, by one who had reached such
lofty attainments in holiness, and whose profound and experiential acquaintance
with the spiritual life so well fitted him for expounding its nature and
operations. He is skilful in detecting and exposing the lurking places of
Indwelling Sin, and in revealing those avenues by which it makes its inroads on
the heart, and at which the believer should post himself in most vigilant
guardianship. And he unceasingly reminds him that amidst the urgencies of
business, and the companies of this world, which form the ensnaring and
besetting enemies of the Christian from without, and aided as they are by the
treacherous enemies within, the darkness and vanity of the mind, the proneness
of the heart to take up with the perishable interests of time, and the natural
deadness of the affections toward spiritual things, which betray him into the
power of these insidious enemies, it is his only wisdom and safety to keep his
spirit unremittingly in a jealous and wakeful posture of defence.

Against enemies which work by treachery and deceit, incessant watchfulness is
our only security; and we don’t know a more valuable portion of this excellent
treatise than that in which its spiritually-minded Author guards the believer
against carelessness and sloth, which relax his watchfulness, and insensibly
betray him into an indifference to spiritual things, and a remissness in those
exercises which are necessary to sustain the renewed spirit against the earthly
and downward tendencies of his nature. By carelessness in the cultivation of
prayer and private meditation, and of all those expedients which divine wisdom
has provided for the nourishment of the spiritual life, the believer is in
hazard of a declension in religion, of losing a relish for divine things, of
neglecting to cultivate close communion with God, and of provoking his heavenly
Father to withdraw the light of his reconciled countenance. And amidst this
desertion of light and comfort, he is in danger of God, in whom he delighted,
becoming a wilderness to him. This desertion, by desolating his own heart, and
divesting spiritual exercises of the comfort and delight he used to experience
in them, will inevitably render God a weariness to him, and he will become
indisposed to all those Christian exercises which are necessary to nourish and
sustain the life of godliness in his soul. The Christian cannot be stationary.
He must either be in an advancing career6 of holiness, or in a retrograde
process of backsliding. To those who have either slackened their progress, or
are falling from their steadfastness, this treatise may prove a faithful monitor
to apprize them of their danger. It forcibly reminds them that they are in the
enemies’ country — that the Christian life is a state of incessant warfare
—that, ever girded for the conflict, they must manfully and unremittingly fight
their way to the heavenly rest. With the most assiduous diligence, strengthening
the things that remain, and being ready to die, never resting satisfied with
present attainments, they must press onwards to the triumphs of their final
victory, ever keeping in remembrance that only the one who endures to the end
will be saved.Matthew 10:22 “Be faithful unto death, and I will give you a crown
of life.”Revelation 2:10 But while this Treatise is well fitted to administer
both comfort and admonition to the believer, it is no less fitted to awaken the
ungodly, in whom sin holds its prevailing and undisturbed ascendance, to a sense
of their fearful condition. As “when the strong man, armed, keeps his palace,
all is in peace,” Luke 11:21 so while sin holds its undisturbed possession, they
are in peace, even though they are enemies to God in their hearts, and live in
utter forgetfulness of him. And it is a certain indication of spiritual death,
when there are no strugglings of the renewed heart with the sin that reigns in
their mortal bodies; it is a sure symptom that there is no principle of grace in
the soul, when they do not feel the warring of the Spirit against the flesh, and
the flesh against the Spirit. Such a deadly repose of the inner man ought to
force across their minds the troubling conviction that they have not yet passed
from death unto life. This is a transition which must be made before they can
see the kingdom of God. And those who have made this transition, and have the
principles of a new life implanted in their souls, will feel the force and
significance of the Apostle’s declaration, when he speaks of “crucifying the
flesh with its affections and lusts;” Galatians 5:24 and of the severe conflict
which they have to maintain with “principalities and powers, and spiritual
wickedness;” Ephesians 6:12 and the hazard to which they are exposed from the
“adversary, who goes about like a roaring lion, seeking whom he may devour;”1Pet
5.8. and above all, the danger to be apprehended from the most treacherous and
deceitful of all their enemies: an evil heart of unbelief, which is constantly
leading them to depart from the living God. But those who experience no pain
from the crucifixion of the flesh, nor any harassing warfare with their
spiritual enemies, nor any sensitive alarm from the wiles of the adversary, nor
any fear of being betrayed by their own deceitful hearts — if they feel none of
these plagues and annoyances which the believer (who has acquired a new nature)
experiences in the divine life, then they have the most satisfying of all
demonstrations that no principle of grace has been infused into their souls —
that the god of this world holds his exclusive and undisturbed empire over their
hearts — and that they still remain among those who will not inherit the kingdom
of God. But on these fertile topics we must restrain ourselves, leaving it to
our readers to gather from this instructive Treatise the many salutary lessons
and admonitions which it is fitted to communicate. We will conclude our remarks
with the practical exhortation of the Apostle. Let sin reside as it may, it must
not be permitted to reign. He may be put up with as a most offensive and
unpleasant inmate in the house — but let him be curbed and guarded, and not one
item of authority be conceded to him. It is enough that one has to bear his
hateful presence, but his tyranny is not to be tolerated. Against this there is
ever to be upheld a manful and strenuous, and persevering resistance. He may
distress, but he is not to influence us. There will be a constant prompting on
his part to that which is evil — but the evil thing is not to be done, and the
desire which incites us to that thing is not to be obeyed. This is the strong
and visible line of demarcation between the wilful sinner and the aspiring
saint. Both of them have vile bodies charged with the elements of corruption,
and impregnated with a moral virus, the working of which is towards sin and
ungodliness. Both have one and the same constitutional tendency. But while the
one follows that tendency, the other resists it; and as the fruit of that
resistance, though not freed from its detested presence, he is at least
emancipated from its domineering power. It lives in the house, but it is not the
master of the house; and it is so starved there, and buffeted, and subjected to
such perpetual thwarting, and mortification of every sort, that it gradually
languishes, and becomes weaker, and at length, as with the life of the natural
body, it utterly expires. The soul which acquiesced in its dominion has been
sowing all along to the flesh, and from the flesh it shall reap corruption. The
soul that struggled against its dominion, and refused compliance with it, has
mortified the deeds of the body through the Spirit, and it shall live — all
along it has been sowing to the Spirit, and from the Spirit it shall reap life
everlasting.

T. C.

St. Andrews, July. 1825.


========================================================================
  CHAPTER 5: 00.6. PREFACE.
========================================================================

PREFACE.

It has been always owned in the church of God that the doctrine of original sin
is one of the fundamental truths of our Christian profession; and it is an
especial part of that particular possession of truth which those enjoy, whose
religion towards God is built upon and resolved into divine revelation. Just as
the world never knew God correctly by its wisdom, so its wise men were always
utterly ignorant of this inbred evil in themselves and others. With us, the
doctrine and conviction of this truth lie in the very foundation of all those
things in which we have to deal with God, whether in reference to our pleasing
him here, or obtaining the enjoyment of him hereafter. It is also known what
influence this truth has upon the great truths concerning the person of Christ,
his mediation, the fruits and effects of it, along with all the benefits that we
are made partakers of by it. Without a supposition of original sin, none of them
can be truly known or savingly believed. For this reason, it has been largely
addressed by many holy and learned men, both of old and of latter days. Some
have labored in the discovery of its nature, others in the discovery of its
guilt and demerit — by whom also, the truth concerning it has been vindicated
from the opposition made to it in past and present ages. These things have been
considered by most in their full extent and latitude: with respect to all men by
nature, and with the estate and condition of those who are wholly under the
power and guilt of it. It has also been fully evinced7 by many, how men are
thereby disenabled and incapacitated in themselves to answer the obedience
required either in the law or the gospel, so as to free themselves from the
curse of the one, or to make themselves partakers of the blessing of the other.
Moreover, it has been fully taught and confirmed that there are remainders of
original sin abiding in believers after their regeneration and conversion to God
— as the Scripture abundantly testifies; also how the guilt of it is pardoned
for them, and by what means its power is weakened in them. All these things, I
say, have been largely addressed, to the great benefit and edification of the
church. In what we now design, we therefore take all this for granted; and we
endeavor only to further carry on the discovery of its actings and oppositions
to the law and grace of God in believers. Nor do I intend discussing anything
that has been controverted8 about it. What the Scripture plainly reveals and
teaches concerning it — what believers find evidently by their own experience,
and what they may learn from the examples and acknowledgments of others — will
be represented in a way suited to the capacity of the lowliest and weakest
believer who is concerned about it. Many things seem to render handling it not
unnecessary in these times. Its effects and fruits, which we see in the
apostasies and backslidings of many, the scandalous sins and miscarriages of
some, and the course and lives of most, seem to call for its due consideration.
Besides, it will appear in our progress, how great concern it is to believers to
have a full and clear acquaintance with the power of this indwelling sin (the
matter designed to be opened), to stir them up to watchfulness and diligence, to
faith and prayer, and to call them to repentance, humility, and self-abasement.
These, in general, were the ends aimed at in the ensuing discourse, which was at
first composed and delivered for the use and benefit of a few; but it is now
made public by the providence of God. And if the reader receives any advantage
by these weak endeavors, let him know that it is his duty to give glory to God;
and by his prayers, to help those — in their many temptations and afflictions —
who are willing to labor in the vineyard of the Lord, a work to which they are
called.


========================================================================
  CHAPTER 6: 01. CHAPTER 1.
========================================================================

CHAPTER 1. The Nature of indwelling sin in believers, treated by the apostle in
Romans 7:21;

Illustrated.

We intend to address indwelling sin and its remainders in believers after their
conversion to God, along with its power, efficacy, and effects. This is also the
great design of the apostle in chap. 7 of the Epistle to the Romans: to manifest
and evince these things. Many, indeed, are the contests about the principal
scope of the apostle in that chapter, and in what state the person is under the
law or under grace, whose condition he describes there. I will not at present
enter into that dispute, but take for granted what may be undeniably proved and
evinced — namely, that it is the condition of a regenerate person, with respect
to the remaining power of indwelling sin which is proposed and exemplified
there, by and in the person of the apostle himself. In that discourse of his,
therefore, the foundation will be laid for what we have to offer on this
subject. Not that I will proceed in an exposition of his revelation of this
truth as it lies in its own context, but only make use of what is delivered by
him as occasion offers itself. And here first occurs that which he affirms in
verse 21: “I find then a law, that, when I would do good, evil is present with
me.”

There are four things observable in these words: —

First, the label he gives to indwelling sin, whereby he expresses its power and
efficacy: it is “a law;” for what he terms “a law” in this verse, he calls in
the foregoing, “sin that dwells in him.”

Secondly, the way by which he came to discover this law; not absolutely and in
its own nature, but he found it in himself: “I find a law.”

Thirdly, the frame of his soul and inward man with this law of sin, and under
its discovery: “he would do good.”9

Fourthly, the state and activity of this law when the soul is in that frame when
it would do good: it “is present with him.” For what ends and purposes we will
show afterward. The First thing observable is the designation used here by the
apostle: he calls indwelling sin “a law.” It is a law. A law is taken either
properly as a directive rule, or improperly as an operative effective principle
which seems to have the force of a law. In its first sense, it is a moral rule
which directs and commands, and in various ways moves and regulates, the mind
and the will to do the things which it requires or forbids. This is obviously
the general nature and work of a law. Some things it commands, some things it
forbids, with rewards and penalties that move and impel men to do the one, and
avoid the other. Hence, in a secondary sense, an inward principle that
constantly moves and inclines someone toward any actions, is called a law. The
principle that is in the nature of a thing, moving and carrying it towards its
own end and rest, is called the law of nature. In this respect, every inward
principle that inclines and urges something to operate or act in a way suitable
to itself, is a law:

Romans 8:2, "For the law of the Spirit of life in Christ Jesus has made me free
from the law of sin and death." The powerful and effectual working of the Spirit
and grace of Christ in the hearts of believers is called “The law of the Spirit
of life.” And for this reason, the apostle here calls indwelling sin a law. It
is a powerful and effectual indwelling principle, inclining and pressing toward
actions that are agreeable and suitable to its own nature. This, and no other,
is the intention of the apostle in this expression. That term, “a law,” may
sometimes mean a state and condition — and if used here in this way, the meaning
of the words would be, ‘I find that this is my condition, this is the state of
things with me: that when I would do good, evil is present with me;’ this makes
no great alteration in the principal intent of the passage. Yet, properly, it
can denote nothing here but the chief subject addressed. For even though the
term “law” is variously used by the apostle in this chapter, yet when it relates
to sin, it is nowhere applied by him to the condition of the person, but it is
used only to express either the nature or the power of sin itself. So,

Romans 7:23, “I see another law in my members, warring against the law of my
mind, and bringing me into captivity to the law of sin which is in my members.”

What he calls here the law of his mind, from the principal subject and seat of
it, is in itself none other than the “law of the Spirit of life which is in
Christ Jesus,” Romans 8:2; or it is the effectual power of the Spirit of grace,
as was said. But “the law,” as applied to sin, has a double sense: for as it is
used in the first place, “I see a law in my members,” it denotes the being and
nature of sin; and in the latter place, “Leading into captivity to the law of
sin which is in my members,” it signifies sin’s power and efficacy. Both of
these are comprised in the same name, singly used:

Romans 7:2 o, “Now if I do what I would not, it is no more I that do it, but sin
that dwells in me.”

Now, what we observe from this name or term “law,” as it is attributed to sin,
is this: that there is an exceeding efficacy and power in the remainders of
indwelling sin in believers, with a constant working towards evil. This is how
it is in believers: it is a law in them, even though it is not a law to them.
Though its rule is broken, its strength is weakened and impaired, and its root
is mortified, yet it is a law that still has great force and efficacy in them.
There, where it is least felt, it is most powerful. Carnal men, in reference to
their spiritual and moral duties, are nothing but this law; they do nothing
unless it is from it, and by it. In them, it is a ruling and prevailing
principle of all moral actions, with reference to a supernatural and eternal
end. I will not consider it in those in whom it has the most power, but only in
those in whom its power is chiefly discovered and discerned — that is, in
believers; in the others, it is only considered to further convict them of it,
and manifest it.

Secondly, the apostle proposes the way by which he discovered this law in
himself: “I find then (or therefore), a law.” 10 He found it. It had been told
to him that there was such a law; it had been preached to him. This convinced
him that there was a law of sin. But it is one thing for a man to know in
general that there is a law of sin; another thing for a man to experience the
power of this law of sin in himself. It is preached to all; all men admit that
the Scriptures acknowledge it, that it is declared in them; but there are few
who know it in themselves. We would otherwise have more complaints of it than we
have, and more contentions against it, and less fruits of it in the world. But
this is what the apostle affirms — not that the doctrine of it had been preached
to him, but that he found it in himself by experience. “I find a law;” — “I have
experienced its power and efficacy.” For a man to find his sickness, and the
danger thus arising from its effects, is different than hearing a discourse
about a disease arising from its causes. And this experience is the great
preservative of all divine truth in the soul. This is what it means to know a
thing indeed, and in reality — to know it for ourselves — when, as we are taught
it from the word, so we find it in ourselves.

Hence we observe further, that believers experience the power and efficacy of
indwelling sin. They find it in themselves; they find it as a law. It has a
self-evidencing efficacy to those who are alive to discern it. Those who do not
find its power, are under its dominion. Whoever contends against it, will know
and find that it is present with them, that it is powerful in them. The one who
swims against the current will find the stream is strong; but the one who floats
along with it, will be insensible of it.

Thirdly, the general frame of believers, notwithstanding the indwelling of this
law of sin, is also expressed here. They “would do good.” This law is “present:”
11 The habitual inclination of their will is to good. The law in them is not a
law to them as it is to unbelievers. They are not wholly susceptible to its
power, nor morally to its commands. Grace has sovereignty in their souls: this
gives them a will to do good. They “would do good,” that is, always and
constantly. In 1 John 3:9, “To commit sin,”12 is to make a trade of sin, to make
it a man’s business to sin. So it is said that a believer “does not commit sin;”
and so he wills “to do what is good.”13 To will to do so is to have the habitual
bent and inclination of the will, set on what is good — that is, morally and
spiritually good — which is the proper subject addressed here. From this comes
our third observation: There is, through grace kept up in believers, a constant
and ordinarily prevailing will to do good, notwithstanding the power and
efficacy of indwelling sin to the contrary.

This, in their worst condition, distinguishes believers from unbelievers at
their best. The will in unbelievers is under the power of the law of sin. The
opposition they make to sin, either in its root or branches, is from their light
and their consciences; the will to sin in them is never taken away. Take away
all other considerations and hinderances, which we will address afterward, and
they would sin willingly always. Their faint endeavors to answer their
convictions are far from a will to do what is good. They will plead, indeed,
that they would leave their sins if they could, and they would gladly do better
than they do. But it is the working of their light and convictions, and not any
spiritual inclination of their wills, which they intend by that expression: for
where there is a will to do good, there is a choice of what is good for the sake
of its own excellence — because it is desirable and suitable to the soul — and
therefore it is to be preferred before what is contrary. Now, this is not in any
unbelievers. They do not, they cannot, so choose that which is spiritually good,
nor is it so excellent or suitable to any principle that is in them; they only
have some desires to attain that end to which a good leads, and to avoid that
evil which its neglect tends toward. And these desires are also, for the most
part, so weak and languid in many of them, that they do not make any
considerable endeavors towards them. Witness the luxury, sloth, worldliness, and
security that most men are drowned in. But in believers there is a will to do
good, a habitual disposition and inclination in their wills toward what is
spiritually good; and where this is found, it is accompanied by corresponding
effects. The will is the principle of our moral actions; and therefore the
general course of our actions will be suited to its prevailing disposition. Good
things proceed from the good treasures of the heart.14 Nor can this disposition
be evidenced by anything except its fruits. A will to do good, without doing
good, is but pretended.

Fourthly, there is yet another thing remaining in these words of the apostle,
arising from that respect that the presence of sin has to the time and season of
our duty: “When I would do good,” he says, “evil is present with me.”

There are two things to be considered in the will of doing the good that is in
believers: —

1. There is its habitual residence in them. They always have a habitual
inclination of will to what is good. And this habitual preparation for good is
always present with them, as the apostle expresses it in Rom. 7.18.15

2. There are special times and seasons for the exercise of that principle. There
is “when I would do good,” — a season in which this or that good, this or that
duty, is to be performed and accomplished suitably to the habitual preparation
and inclination of the will. To these two, are opposed two other things in
indwelling sin. To the gracious principle residing in the will (inclining to
what is spiritually good), is opposed a law, that is, a contrary principle,
inclining to evil, along with an aversion to what is good. To the second, or the
actual willing of this or that good in particular (“When I would do good”) is
opposed the presence of this law: “Evil is present with me,”16 — evil is at
hand, and ready to oppose the actual accomplishment of the good aimed at. This
is why indwelling sin is effectually operative in rebelling and inclining to
evil, when the will to do good is, in a particular manner, active and inclining
to obedience. And this is the description of someone who is a believer and a
sinner, as every one who is a believer is also a sinner. These are the contrary
principles, and the contrary operations, that are in the believer. The
principles are, on the one hand, a will to do good proceeding from grace, and on
the other hand, a law of sin. Their adverse actings and operations are
insinuated in these expressions: “When I would do good, evil is present with
me.” And these both are more fully expressed by the apostle in Galatians 5:17,
“For the flesh lusts against the Spirit, and the Spirit against the flesh: and
these are contrary to one another; so that I cannot do the things that I would.”
And here lie the springs of the whole course of our obedience. An acquaintance
with these several principles and their actings is the principal part of our
wisdom. As to their matter, next to the free grace of God in our justification
by the blood of Christ, they are the only things in which the glory of God and
our own souls are concerned. These are the springs of our holiness and our sins,
of our joys and troubles, of our refreshments and sorrows. It is then, the
concern of all those who intend to walk with God and to glorify him in this
world, to be thoroughly acquainted with these things. And hence we may see what
wisdom is required in guiding and managing our hearts and ways before God. Where
the subjects of a ruler are in feuds and oppositions against one another, unless
great wisdom is used in the government of the whole, all things will quickly be
ruinous in that state. There are these contrary principles in the hearts of
believers. And if they do not labor to be spiritually wise, how will they be
able to steer their course correctly? Many men live in the dark as to themselves
all their days; whatever else they know, they don’t know themselves. They know
their outward estates, how rich they are, and they are careful to examine the
condition of their bodies as to their health and sickness; but as to their
inward man, and their principles as to God and eternity, they know little or
nothing of themselves. Indeed, few labor to grow wise in this matter; few study
themselves as they should; few are acquainted with the evils of their own hearts
as they should — yet the whole course of their obedience, and consequently of
their eternal condition, depends these. This, therefore, is our wisdom; and it
is a necessary wisdom if we have any design to please God, or to avoid what is a
provocation to the eyes of his glory.

We will also find in our inquiry into this, what diligence and watchfulness is
required for a Christian conversation.17 There is a constant enemy to it in
everyone’s own heart; and we will later show what an enemy it is, for it is our
design to reveal him to the uttermost. In the meantime, we may well bewail the
woeful sloth and negligence that is in most people, even in professors of
Christ. They live and walk as though they intended to go to heaven hood-winked
and asleep — as though they had no enemy to deal with. Their mistake and folly
will therefore be fully laid open in our progress.

What I will principally fix upon, in reference to our present design from this
verse of the apostle, is what was first laid down — namely, that there is an
exceeding efficacy and power in the remainder of indwelling sin in believers,
with a constant inclination and working towards evil.

Awake, therefore, all of you in whose hearts is anything of the ways of God!
Your enemy is not only upon you, as on Samson of old, but he is in you also. He
is at work, by all ways of force and craft, as we will see. Would you not
dishonor God and his gospel; would you not scandalize the saints and ways of
God; would you not wound your consciences and endanger your souls; would you not
grieve the good and holy Spirit of God, the author of all your comforts; would
you keep your garments undefiled, and escape the woeful temptations and
pollutions of the days in which we live; would you be preserved from the number
of apostates in these latter days? Then awake to the consideration of this
cursed enemy, which is the spring of all these and innumerable other evils, and
also the ruin of all the souls that perish in this world!


========================================================================
  CHAPTER 7: 02. CHAPTER 2.
========================================================================

CHAPTER 2.

Indwelling sin is a law — In what sense it is called a law — What kind of law it
is — An inward effective principle called a law — The power of sin evinced from
that.

What we have proposed for consideration is the power and efficacy of indwelling
sin. The ways by which it may be proved are many. I will begin with the term
used in the verse mentioned before. It is a law. “I find a law,” says the
apostle. It is because of its power and efficacy that it is called a law. So
too, the principle of grace in believers is a law: “the law of the Spirit of
life,” Romans 8:2, as we observed before — “which is the exceeding greatness of
the power of God in them,” Ephesians 1:19. Where there is a law, there is power.

We will therefore show both what belongs to it as a law, in general, and also
what is particular or proper in it, being the sort of law we have described.

There are in general two things attending every law as such: — dominion and
efficacy.

First, dominion.

Romans 7:1, “The law has dominion over a man while he lives:”18 That is, “It
lords it over a man.” Where any law is in effect, it has dominion.19 It is
properly the act of a superior, and its nature is to exact obedience by way of
dominion. Now, there is a twofold dominion, just as there is a twofold law.
There is a moral authoritative dominion over a man, and there is a real
effective dominion in a man. The first is an affection for the law of God; the
latter for the law of sin. The law of sin doesn’t have, in itself, moral
dominion — it doesn’t have rightful dominion or authority over any man. But it
does have what is equivalent to it, and for which it is said “to reign as a
king,”20 Romans 6:12, and to lord it over,21 or “have dominion,” verse 14, just
as a law in general is said to have (chap. 7:1). But because it has lost its
complete dominion in reference to believers, of whom alone we speak, I will not
insist on this utmost extent of its power. But even in believers, it is still a
law, even though it is not a law to them — yet, as was said, it is a law in
them. And though it doesn’t have a complete, and as it were, rightful dominion
over them, yet it will have domination over some things in them. It is still a
law, and it is a law in them; so that all its actings are the actings of a law —
that is, it acts with power, even though it has lost its complete power of
ruling in them. Even though it is weakened, its nature is not thawed. It is
still a law, and therefore it is powerful. And because its particular workings
(which we will consider afterward) are the ground of this appellation, so the
term itself teaches us in general what we are to expect from it, and what
endeavors it will use for dominion — a dominion to which it has been
accustomed.22

Secondly, a law, as a law, has an efficacy to provoke those who are opposed to
it, to do the things it requires. A law has rewards and punishments accompanying
it. These secretly prevail on those to whom they are proposed, even though the
things commanded are not very desirable. Generally, all laws have their efficacy
on the minds of men, from the rewards and punishments that are annexed to them.
Nor is this law without this spring of power: it has its rewards and
punishments. The pleasures of sin are the rewards of sin; a reward that most men
lose their souls to obtain. By this means, the law of sin contended in Moses
against the law of grace.

Hebrews 11:25-26, “He chose rather to suffer affliction with the people of God,
than to enjoy the pleasures of sin for a season; for he looked to the recompense
of reward.” The contest was in his mind between the law of sin and the law of
grace. The motive on the part of the law of sin, with which it sought to draw
him over, and with which it prevails on most, was the reward that it proposed to
him — namely, that he would have the present enjoyment of the pleasures of sin.
By this, it contended against the reward annexed to the law of grace, called
“the recompense of reward.” By this sorry reward, this law keeps the world in
obedience to its commands; and experience shows us what power it has to
influence the minds of men. It also has punishments that it threatens men with
who labor to cast off its yoke. Whatever evil, trouble, or danger in the world,
attends gospel obedience — whatever hardship or violence is to be offered to the
sensual part of our natures in a strict course of mortification — sin makes use
of, as if they were punishments attending the neglect of its commands. By these
it prevails on the “fearful,” who will have no share in eternal life, Revelation
21:8. 23 And it is hard to say by which of these — whether its pretended rewards
or pretended punishments — it most prevails, or which of them its greatest
strength lies. By its rewards it entices men to sins of commission, as they are
called, in ways and actions tending to satisfy its lusts. By its punishments it
induces men to omit their duties; a course tending no less to a pernicious event
than the former. By which of these the law of sin has its greatest success in
and upon the souls of men, is not evident; and that is because they are seldom
if ever separated, but equally act on the same persons. But this is certain:
that by tenders and promises of the pleasures of sin on the one hand, and by
threats of the deprivation of all sensual contentment and the infliction of
temporal evils on the other, it has an exceeding efficacy on the minds of men,
and often on believers. Unless a man is prepared to reject the reasonings that
offer themselves from the one and the other of these, there is no standing
before the power of the law. The world falls before them every day. Afterward we
will declare with what deceit and violence they are urged and imposed on the
minds of men; and also what advantages they have to prevail upon them. Look at
men in general, and you will find them wholly at sin’s disposal by these means.
Do the profits and pleasures of sin lie before them? — Nothing can keep them
from reaching after them. Do difficulties and inconveniences attend the duties
of the gospel? — They will have nothing to do with them; and so they are wholly
given up to the rule and dominion of this law. And so we have this light,24 in
general, as to the power and efficacy of indwelling sin, from the general nature
of a law, of which it partakes.

Next we may consider what kind of law in particular it is; which will further
evidence its power which we are inquiring about. It is not an outward, written,
commanding, directing law, but an inbred, working, impelling, urging law. A law
proposed to us is not to be compared, for efficacy, to a law inbred in us. Adam
had a law of sin proposed to him in his temptation; but because he had no law of
sin inbred and working in him, he might have withstood it. An inbred law must
necessarily be effectual. Let us take an example from that law which is contrary
to this law of sin. The law of God was at first inbred and natural to man; it
was co-created with his faculties, and it was their rectitude, both in its being
and operation, in reference to his end of living to God and glorifying him.
Hence it had an especial power in the whole soul to enable it for all obedience,
yes, and to make all obedience easy and pleasant. Such is the power of an inbred
law. And though this law, as to its rule and dominion, is now by nature cast out
of the soul, its remaining sparks, because they are inbred, are very powerful
and effectual; as the apostle declares, Romans 2:14 to Romans 15:25 Afterward
God renews this law, and writes it in tablets of stone. But what is the efficacy
of this law? Will it now, as it is external and proposed to men, enable them to
perform the things that it exacts and requires? Not at all. God knew it would
not, unless it were turned to an internal law again; that is, until from a moral
outward rule, it is turned into an inward real principle. Which is why God makes
his law internal again, and implants it in the heart as it was at first, when he
intends to give it power to produce obedience in his people:

Jeremiah 31:31-33, “I will put my law in their inward parts, and write it in
their hearts.” This is what God fixes on, as it were: a discovery of the
insufficiency of an outward law leading men to obedience. ‘The written law,’ he
says, ‘will not do it; mercies and deliverances from distress will not effect
it; trials and afflictions will not accomplish it. Then,’ says the Lord, ‘I will
take another course: I will turn the written law into an internal living
principle in their hearts; that will have such an efficacy that it will
assuredly make them my people, and keep them so.’

Now, such is this law of sin: it is an indwelling law. Romans 7:17, “It is sin
that dwells in me;” verse 20, “Sin that dwells in me;” verse 21, “It is present
with me;” verse 23, “It is in my members;” — indeed, it is so far in a man, that
in some sense it is said to be the man himself; verse 18, “I know that in me
(that is, in my flesh) dwells no good thing.” The flesh, which is the seat and
throne of this law, yes, which indeed is this law, is in some sense the man
himself, just as grace is also the new man. Now, from this consideration — that
it is an indwelling law inclining and moving us toward sin, just as an inward
habit or principle does — it has various advantages that increase its strength
and further its power; such as,

1. It always abides in the soul — it is never absent. The apostle twice uses
that expression, “It dwells in me.” There is its constant residence and
habitation. If it came upon the soul only at certain seasons, much obedience
might be perfectly accomplished in its absence; yes, and just as they deal with
usurping tyrants whom they intend to thrust out of a city, the gates might be
shut against it sometimes, so that it might not return — the soul might fortify
itself against it. But the soul is its home; there it dwells, and it is no
wanderer. Wherever you are, whatever you are about, this law of sin is always in
you — in the best that you do, and in the worst. Men little consider what a
dangerous companion is always at home with them. When they are in company, when
alone, by night or by day, all is one: sin is with them. There is a living coal
continually in their houses; which, if it is not looked after, will set them on
fire, and maybe consume them. Oh, the woeful security of poor souls! How little
do most men think about this inbred enemy that is never away from home! How
little, for the most part, does the watchfulness of any professor correspond to
the danger of his state and condition!

2. It is always ready to apply itself to every end and purpose which it serves.
“It not only dwells in me,” says the apostle, “but when I would do good, it is
present with me.” There is something more in that expression than mere
indwelling. An inmate may dwell in a house, and yet not always meddle with what
the good man of the house is doing (so we may keep to the allusion of
indwelling, used by the apostle). But it is so with this law: it so dwells in
us, that it is present with us in everything we do; yes, oftentimes when, with
the most earnestness, we desire to be rid of it, it will push itself upon us
with the most force: “When I would do good, it is present with me.” Romans 7:21
Would you pray; would you hear; would you give alms; would you meditate; would
you in any duty act out your faith in God and love towards him; would you work
righteousness; would you resist temptations — if so, this troublesome,
perplexing indweller will still more or less force itself upon you, and be
present with you, so that you cannot perfectly and completely accomplish the
thing that is good, as our apostle speaks of it in verse 18.26 Sometimes men, by
hearkening to their temptations, stir up, excite, and provoke their lusts; no
wonder then, that they find them present and active. But it will be so when we
labor with all our endeavors to be free from them. This law of sin “dwells” in
us. That is, it adheres to us as a depraved principle: to our minds in darkness
and vanity; to our affections in sensuality; to our wills in a loathing of and
aversion to what is good; and by some, more, or all of these, is continually
forcing itself upon us, in inclinations, motions, or suggestions to evil, when
we would most gladly be rid of it.

3. It being an indwelling law, it applies itself to its work with great facility
and easiness, like “the sin that so easily besets us,” Hebrews 12:1. It has a
great facility and easiness in applying itself to its work; it needs no doors to
be opened to it; it needs no engines to work by. The soul cannot apply itself to
any duty of a man, unless it is by exercising those faculties in which this law
has its residence. Is the understanding or the mind to be applied to anything? —
there it is: in ignorance, darkness, vanity, folly, and madness. Is the will to
be engaged? — there it is also: in spiritual deadness, stubbornness, and the
roots of obstinacy. Are the heart and affections to be set to work? — there it
is: in inclinations to the world and present things, and to sensuality, with
proneness to all manner of defilements. Hence it is easy for it to insinuate
itself into all that we do, and to hinder all that is good, and to further all
sin and wickedness. It has an intimacy, an inwardness with the soul; and
therefore, in all that we do, it easily besets us. It possesses those very
faculties of the soul by which we must do what we do, whatever it is, good or
evil. Now, it has all these advantages because it is a law, an indwelling law,
which manifests its power and efficacy. It is always resident in the soul; it
enforces itself upon all its actings, and it does that with easiness and
facility. This is that law which the apostle affirms that he found in himself;
this is that title which he gives to the powerful and effectual remainder of
indwelling sin even in believers; and from that appellation, we have these
general evidences of its power. There are many in the world who do not find this
law in them — who, whatever they have been taught in the word, do not have a
spiritual sense and experience of the power of indwelling sin; and that is
because they are wholly under its dominion. They do not find that there is
darkness and folly in their minds, because they are darkness itself, and
darkness will discover nothing. They do not find deadness and an indisposition
in their hearts and wills to God; because they are wholly dead in trespasses and
sins. They are at peace with their lusts, by being in bondage to them. And this
is the state of most men in the world; which makes them woefully despise all
their eternal concerns. Why is it that men follow and pursue the world with so
much greediness, that they neglect heaven, and life, and immortality for it,
every day? Why is it that some pursue their sensuality with delight? — they will
drink and revel, and have their sports, let others say what they please. Why is
it that so many live so unprofitably under the word — that they understand so
little of what is spoken to them — that they practice less of what they
understand — and that they will by no means be stirred up to respond to the mind
of God in his calls to them? It is all from this law of sin, and the power of it
that rules and bears sway in men, that all these things proceed. But it is not
about such persons that we particularly speak at present. From what has been
said, it will ensue that, if there is such a law in believers, it is doubtless
their duty to find it out, and find it to be so. The more they find its power,
the less they will feel its effects. It will not at all advantage a man to have
a hectic distemper and not discover it — or have a fire burning secretly in his
house, and not know it. As much as men find of this law in them, they will abhor
it and themselves, and no more. Also proportionate to their discovery of this
law, will be their earnestness for grace — nor will it rise any higher than
that. All watchfulness and diligence in obedience will correspond to it also. On
this one hinge — finding out and experiencing the power and the efficacy of this
law of sin — turns the whole course of our lives. Ignorance of it breeds
senselessness, carelessness, sloth, security, and pride; all of which the Lord’s
soul abhors. Eruptions into great, open, conscience-destroying, scandalous sins,
are from lack of a due spiritual consideration of this law. Inquire, then, how
it is with your souls. What do you find of this law? What experience do you have
of its power and efficacy? Do you find that it dwells in you, that it is always
present with you, exciting itself, spreading its poison with facility and ease
at all times, in all your duties, “when you would do good”? What humiliation,
what self-abasement, what intenseness in prayer, what diligence, what
watchfulness, this calls for at your hands! What spiritual wisdom you stand in
need of! What supplies of grace, what assistance of the Holy Ghost will also be
discovered from this! I fear that few of us have a diligence that is
proportionate to our danger.


========================================================================
  CHAPTER 8: 03. CHAPTER 3.
========================================================================

CHAPTER 3. The seat or subject of the law of sin is the heart — What is meant by
that— Properties of the heart as possessed by sin: unsearchable and deceitful —
What that deceit arises from — Improvement of these considerations.

HAVING manifested indwelling sin, treating the remainders of it in believers as
a law, and having evinced in general its power from that law, we will now
proceed to give particular instances of its efficacy and advantages from some
things that generally relate to it as such. And there are three of these: —

FIRST, Its seat and subject;

SECONDLY, Its natural properties (Chap. 4); and, THIRDLY, Its operations and
manner (Chap. 5); this is principally what we will aim at and attend to.

FIRST, For the seat and subject of this law of sin, the Scripture everywhere
assigns it to the heart. Indwelling sin keeps its special residence there. It
has invaded and possessed the throne of God himself:

Ecclesiastes 9:3, “Madness is in the heart of men while they live.” This is
their madness, or the root of all that madness which appears in their lives.

Matthew 15:19, “Out of the heart proceed evil thoughts, murders, adulteries,
fornications, thefts, false witness, blasphemies,” etc.

There are many outward temptations and provocations that befall men, which
excite and stir them up to these evils; but they merely open the vessel, as it
were, and let out what is laid up and stored in it. The root, rise, and stirring
of all these things, is in the heart. Temptations and occasions put nothing into
a man, but only draw out what was in him before. From this comes that summary
description of the whole work and effect of this law of sin: “Every imagination
of the thoughts of man’s heart is only evil continually.” 27 The whole work of
the law of sin, from its first rise, to its first coining of actual sin, is
described here; and its seat, its work-house, is said to be the heart. And so it
is called by our Saviour the evil treasure of the heart:

Luke 6:45, “An evil man, out of the evil treasure of his heart, brings forth
evil things.” This treasure is the prevailing principle of moral actions in men.
So, in the beginning of the verse, our Saviour calls grace “The good treasure of
the heart” of a good man, from which that which is good proceeds. It is a
principle constantly and abundantly inciting and stirring up, and consequently
producing actions that are like and conformable to it, of the same kind and
nature as itself. And it is also called a treasure for its abundance. It will
never be exhausted; it is not wasted by men’s spending it; indeed, the more
lavish men are with this stock — the more they draw out of this treasure — the
more it grows and abounds! Just as men do not spend their grace, but increase it
by its exercise, no more do they spend their indwelling sin. The more men
exercise their grace in duties of obedience, the more it is strengthened and
increased; and the more men exert and put forth the fruits of their lust, the
more that lust is enraged and increased in them — it feeds on itself, swallows
up its own poison, and grows by it. The more men sin, the more they are inclined
to sin. It is from the deceitfulness of this law of sin (which we will speak of
at large afterward) that men persuade themselves that by this or that particular
sin, they will so satisfy their lusts that they will need to sin no more. Every
sin increases the principle, and fortifies the habit of sinning. It is an evil
treasure that increases by doing evil. And where does this treasure lie? It is
in the heart; there it is laid up, there it is kept in safety. It is so safely
stored in the heart, that all the men in the world, and all the angels in
heaven, cannot dispossess a man of this treasure. The heart in the Scripture is
variously used: sometimes for the mind and understanding, sometimes for the
will, sometimes for the affections, sometimes for the conscience, sometimes for
the whole soul. Generally it denotes the whole soul of man, and all its
faculties — not absolutely, but as they are all one principle of moral
operations — as they all concur in our doing good or evil. The mind, as it
inquires, discerns, and judges what is to be done, and what is to be refused;
the will, as it chooses, or as it refuses and avoids; the affections, as they
like or dislike, cling to or have an aversion to what is proposed to them; the
conscience, as it warns and determines —all these together, are called the
heart. And it is in this sense that we say the seat and subject of this law of
sin is the heart of man. Only, we may add that the Scripture, speaking of the
heart as the principle of men’s good or evil actions, usually insinuates with it
two things belonging to the manner of their performance: —

1. A suitableness and pleasingness to the soul in the things that are done. When
men take delight and are pleased in and with what they do, they are said to do
it heartily, with their whole hearts. Thus, when God himself blesses his people
in love and delight, he says he does it “with his whole heart, and with his
whole soul,” Jeremiah 32:41.

2. Resolution and constancy in such actions. And this is also denoted in the
metaphorical expression used before of a treasure, from which men constantly
take out the things which either they stand in need of, or intend to use. This
is the subject, the seat, the dwelling-place of this law of sin: the heart — as
it is the entire principle of moral operations, of doing good or evil, as out of
it proceeds good or evil. Here in the heart dwells our enemy; this is the fort,
the citadel of this tyrant, where it maintains a rebellion against God all our
days. Sometimes it has more strength, and consequently more success; sometimes
it has less strength and less success; but while we live, it is always in
rebellion. That we may, in passing, take a little view of the strength and power
of sin from this seat and subject of it, we will consider one or two properties
of the heart that exceedingly contribute to it. It is like an enemy in war,
whose strength and power lie not only in his numbers and force of men or arms,
but also in the unconquerable forts that he possesses. And such is the heart to
this enemy of God and our souls. This will appear from its properties, of which
one or two will be mentioned.

1. The heart is unsearchable: Jeremiah 17:9-10, “Who can know the heart? I the
LORD search it.” The heart of man is pervious28 only to God; hence he takes the
honor of searching the heart as unique to himself: it as fully declares him to
be God, as any other glorious attribute of his nature. We don’t know the hearts
of one another; we don’t know our own hearts as we should. There are many who
don’t know their hearts as to their general bent and disposition, whether it is
good or bad, sincere and sound, or corrupt and naughty; but no one knows all the
secret intrigues, windings and turnings, actings and aversions of his own heart.
Has anyone the perfect measure of his own light and darkness? Can anyone know
what actings of choosing or aversion his own will might produce, when an endless
variety of objects are proposed to it for its exercise? Can anyone traverse the
various changings of his afflictions? Do the secret springs of acting and of
refusing in the soul, lie before the eyes of any man? Does anyone know what will
be the motions of the mind or of the will in such and such conjunctions of
things, in such a suiting of objects, in such a pretension of reasonings, in
such an appearance of desirable things? All in heaven and earth are utterly
ignorant of these things, except the infinite and all-seeing God. In this
unsearchable heart dwells the law of sin; and much of its security, and
consequently of its strength, lies in this: that it is past our finding out.

We fight with an enemy whose secret strength we cannot discover, and whom we
cannot follow into its retirements. Hence, often, when we think sin is quite
ruined, we find after a while that it was only out of sight. It has coverts and
retreats in an unsearchable heart, where we cannot pursue it. The soul may
persuade itself that all is well, when sin may be safe in the hidden darkness of
the mind, where it is impossible for the soul to look into — for what makes sin
manifest is light. It may suppose the will of sinning is utterly taken away,
when there is yet an unsearchable reserve for a more suitable object, a more
vigorous temptation than it has yet tried. Has a man had a contest with any
lust, and a blessed victory over it by the Holy Ghost (as to that present trial)
such that when he thinks it is utterly expelled, he finds before long that it
had only retired out of sight? It can lie so close in the mind’s darkness, in
the will’s indisposition, in the disorder and carnality of the affections, that
no eye can discover it. The best of our wisdom is but to watch for its first
appearance, to catch its first under-earth heavings and workings, and to set
ourselves in opposition to them; for we cannot follow it into the secret corners
of the heart. It is true, there is still relief in this case — namely, the one
to whom is principally committed the work of destroying the law of sin and the
body of death in us: the Holy Ghost. He comes with his axe to the very root;29
nor is there anything in an unsearchable heart that is not “naked and open to
him,” Hebrews 4:13. But we, in a way of duty, may see from this what an enemy we
have to deal with.

2. Just as the heart is unsearchable, so it is deceitful, as in the passage
mentioned above: “It is deceitful above all things,” — incomparably so. There is
great deceit in the dealings of men in the world — in their counsels and
contrivances; in reference to their affairs, both private and public; in their
words and actings — the world is full of deceit and fraud. But all this is
nothing compared to the deceit that is in a man’s heart towards himself, and not
towards others; for that is the meaning of the expression in this place. Now,
incomparable deceitfulness, added to unsearchableness, gives a great addition
and increase of strength to the law of sin, on account of its seat and subject.
I do not yet speak of the deceitfulness of sin itself, but of the deceitfulness
of the heart where it is seated. Proverbs 26:25, “There are seven abominations
in the heart;” that is, not only many, but an absolute and complete number, as
seven denotes. And they are abominations that consist in deceitfulness — so that
the foregoing caution insinuates, ‘Do not trust him.’ For it is only deceit that
would make us not trust in that degree and measure which the object of our
search is capable of.

Now, this deceitfulness of the heart, by which it has an exceeding advantage in
harboring sin, lies chiefly in these two things: —

(1.) That it abounds in contradictions, so that it is not to be found and dealt
with according to any constant rule and way of procedure. There are some men
who, from a natural constitution or other causes, have much of this in their
conversation. They seem to be made up of contradictions; sometimes they are very
wise in their affairs, sometimes very foolish; very open, and very reserved;
very facile, and very obstinate; very easy to be entreated, and very revengeful
— all in a remarkable height. This is generally considered a bad character, and
it is seldom found except when it proceeds from some notable and predominant
lust. But, in general, in respect to moral good or evil, duty or sin, it is so
with the heart of every man — it is flaming hot, and key cold; weak, and yet
stubborn; obstinate, and facile. The frame of the heart is ready to contradict
itself at every moment. Now you would think you had such a frame or such a way
entirely; but shortly it is quite otherwise: so that none know what to expect
from it. The rise of this is the disorder that is brought upon all the faculties
by sin. God created them all in a perfect harmony and union. The mind and reason
were in perfect subjection and subordination to God and his will; the will
corresponded, in its choice of good, to the discovery made of good by the mind;
the affections constantly and evenly followed the understanding and the will.
The mind’s subjection to God was the spring of the orderly and harmonious motion
of the soul and all the wheels in it. The heart being disturbed by sin, the rest
of the faculties act cross and contrary to one another. The will does not choose
the good which the mind discovers; the affections do not delight in what the
will chooses; but they all jar and interfere with, cross and rebel against each
other. This we have gotten by falling from God. Hence sometimes the will leads,
and the judgment follows. Indeed, the affections — which should serve the rest —
commonly get sovereignty, and draw the whole soul captive after them. And this
is why it is, as I said, that the heart is made up of so many contradictions in
its actings. Sometimes the mind retains its sovereignty, and the affections are
in subjection, and the will is ready for its duty. This puts a good face on
things. But immediately the rebellion of the affections, or the obstinacy of the
will, arise and prevail, and the whole scene is changed. This, I say, is what
makes the heart deceitful above all things: it does not agree at all in itself;
it is not constant to itself; there is no order to which it is constant; it has
no certain conduct that is stable. Rather, if I may so say, it has a rotation in
itself, where oftentimes the feet lead and guide the whole.

(2.) Its deceit lies in its full promises at the first appearance of things;30
and this proceeds from the same principle as the former. Sometimes the
affections are touched and worked on; the whole heart appears in a fair frame;
it promises all will be well. Within a short while, the whole frame is changed;
the mind was not at all affected or turned; the affections acted their parts a
little, but now have departed, and all the fair promises of the heart depart
with them. Now add to this deceitfulness the unsearchableness mentioned before,
and we will find at least, that the difficulty of dealing effectually with sin
in its seat and throne, has exceedingly increased. Who can deal with a deceiving
and a deceived heart? — especially considering that the heart employs all its
deceits to the service of sin — contributes them all to its furtherance. All the
disorder that is in the heart, all of its false promises and fair appearances,
promote the interest and advantages of sin. Hence God cautions the people to
look to it, lest “their own hearts entice and deceive them.” Deuteronomy 11:16
Who can mention the treacheries and deceits that lie in the heart of man? It is
not for nothing that the Holy Ghost says, “It is deceitful above all things,”
Jeremiah 17:9 — it is uncertain in what it does, and false in what it promises.
Moreover, this is why (among other causes), in the pursuit of our war against
sin, we not only have the old work to do over and over, but still new work while
we live in this world, still new stratagems and wiles to deal with, as the
manner will be wherever unsearchableness and deceitfulness are to be contended
with.

There are many other properties of this seat and subject of the law of sin which
might be insisted on, to the same end and purpose; but that would too far divert
us from our particular design. And therefore I will pass these over with a few
considerations: —

First, Never let us reckon that our work in contending against sin — in
crucifying, mortifying, and subduing it — is at an end. The place of its
habitation is unsearchable; and when we think we have thoroughly won the field,
there is still some reserve remaining that we did not see, that we did not know
of. Many conquerors have been ruined by their carelessness after a victory; and
many believers have been spiritually wounded after great successes against this
enemy. David was so wounded. His great surprise entry into sin was after a long
profession, manifold experiences of God, and watchfully keeping himself from his
iniquity. And hence it has come to pass in part, that the profession of many has
declined in their old age, or at a riper time (this must be more distinctly
addressed afterward). They have abandoned the work of mortifying sin before
their work was at an end. There is no way for us to pursue sin in its
unsearchable habitation, except by being endless in our pursuit. And on this
account, that command of the apostle which we have in Colossians 3:5, is as
necessary for those to observe who are towards the end of their race, as it is
for those who are only at the beginning: “Mortify therefore your members which
are upon the earth;” always be doing it while you live in this world. It is
true, great ground is obtained when the work is vigorously and constantly
carried on; sin is much weakened so that the soul presses forward towards
perfection: yet the work must be endless — I mean, while we are in this world.
If we give up, we will quickly see this enemy exerting itself with new strength
and vigor. It may be under some great affliction, in some eminent enjoyment of
God, or in the sense of the sweetness of blessed communion with Christ, that we
have been ready to say there was an end of sin, that it was dead and gone
forever. But have we not found it to be the contrary by experience?

Hasn’t it been obvious that it was only retired into some unsearchable recesses
of the heart, as to its in-being and nature, though maybe greatly weakened in
its power? Let us then reckon on it: that there is no way to have our work done,
except by always doing it; he who dies fighting in this warfare, dies assuredly
a conqueror.

Secondly, Does it have its residence in what is various, inconstant, and
deceitful above all things? Then this calls for perpetual watchfulness against
it. An open enemy that deals only by violence, always gives some respite. You
know where to have him and what he is doing, so that sometimes you may sleep
quietly without fear. But against adversaries that deal by deceit and treachery
(which are long swords that reach at the greatest distance) nothing will give
security except perpetual watchfulness. It is impossible for us in this case to
be too jealous, doubtful, suspicious, or watchful. The heart has a thousand
wiles and deceits; and if we are the least off our watch, we may be sure to be
surprised. Hence those reiterated commands and cautions are given for watching,
for being circumspect, diligent, careful, and the like. There is no living for
those who have to deal with an enemy that is deceitful above all things, unless
they persist in such a frame. All cautions that are given in this case are
necessary, especially this —“Remember not to believe.” Does the heart promise
fair? — then do not rest on it, but say to the Lord Christ, “Lord, you undertake
for me.” Does the sun shine fair in the morning? — do not reckon therefore on a
fair day; the clouds may arise and fall. Though the morning gives a fair
appearance of serenity and peace, turbulent affections may arise and cloud the
soul with sin and darkness.

Thirdly then, commit the whole matter with all care and diligence to Him who can
search the heart to the uttermost, and knows how to prevent all its treacheries
and deceits. Our duty lies in the things mentioned before; but here lies our
safety. There is no treacherous corner in our hearts that he cannot search to
the uttermost. There is no deceit in them that he cannot disappoint. David takes
this course in Psalms 139. After he sets forth the omnipresence of God and his
omniscience, verses 1-10, he expands on it: verse 23, “Search me, O God, and try
me” —as if he had said, ‘I know but little of my deceitful heart; only, I would
be sincere. I would not have reserves for sin retained in it. Therefore You who
are present with my heart, who know my thoughts long before I do, undertake this
work; perform it thoroughly; for you alone are able to do so.’

There are still other arguments for evidencing the power and strength of
indwelling sin, from which it is termed a “law,” but which we must take notice
of according to the order in which we laid them down.


========================================================================
  CHAPTER 9: 04. CHAPTER 4.
========================================================================

CHAPTER 4.

Indwelling sin is enmity against God —Its power comes from this — It allows no
peace or rest — It is against God himself — It acts in aversion to God, with a
propensity to evil — It is universal — To all of God — In all of the soul —
Constantly.

SECONDLY, its natural properties. We have seen the seat and subject of this law
of sin. In the next place we might take a view of its nature in general, which
also will manifest its power and efficacy; but I will not enlarge upon this. It
is not my business to declare the nature of indwelling sin: it has also been
done by others.

Therefore, first, in reference to our special design in hand, I will only
consider one property of it that always belongs to its nature, wherever it is.
And this is what is expressed by the apostle,

Romans 8:7, “For to be carnally minded is death; but to be spiritually minded is
life and peace; Because the carnal mind is enmity against God.”

What is called here carnally minded, or “the wisdom of the flesh,”31 is the same
as “the law of sin” which we insist on. And what does he say about it? Why, it
is “enmity against God.”32 It is not only an enemy — for then possibly some
reconciliation might be made of it to God — but it is enmity itself; and so it
is not capable of accepting any terms of peace. Enemies may be reconciled, but
enmity cannot; indeed, the only way to reconcile enemies is to destroy the
enmity. So the apostle in another case tells us, Romans 5:10, “We, who were
enemies, are reconciled to God.” That is, it is a work compassed and brought
about by the blood of Christ — the reconciling of the greatest enemies. But when
he comes to speak of enmity, there is no way for it, but it must be abolished
and destroyed: Ephesians 2:15, “Having abolished in his flesh the enmity.” There
is no way to deal with any enmity whatsoever, except by its abolition or
destruction. And this also lies in it as it is enmity: that every part and
parcel of it, if we may so speak, the least degree of it that can possibly
remain in anyone, while and where there is anything of its nature, is still
enmity. It may not be so effectual and powerful in operation as it is where it
has more life and vigor, but it is enmity still. Just as every drop of poison is
poison, and it will infect, and just as every spark of fire is fire, and will
burn; so is everything of the law of sin, whether the last or least of it — it
is enmity, it will poison, it will burn. That which is anything in the abstract,
is still that thing while it has any being at all. Our apostle, who may well be
supposed to have made as great a progress in subduing sin as any on earth; yet
he cries out for deliverance, as from an irreconcilable enemy, Romans 7:24. “O
wretched man that I am! Who will deliver me from this body of death?” The
meanest acting, the meanest and most imperceptible working of it, is the acting
and working of enmity. Mortification abates its force, but it does not change
its nature. Grace changes the nature of man, but nothing can change the nature
of sin. Whatever effect is wrought on it, there is no effect wrought in it, such
that it is not still enmity, still sin. This then is our sinful state and
condition: — “God is love,” 1 John 4:8. He is so in himself, eternally
excellent, and desirable above all. He is so to us; he is so in the blood of his
Son, and in all the inexpressible fruits of that blood, by which we are what we
are, and in which all our future hopes and expectations are wrapped. Against
this God, we carry about with us an enmity all our days; an enmity that has this
from its nature: that it is incapable of cure or reconciliation. It may be
destroyed, it shall be; but it cannot be cured. If a man has an enemy to deal
with that is too mighty for him, as David had with Saul, he may take the course
that David did — he considered what it is that provoked his enemy against him,
and so he addressed himself to remove that cause, and make his peace:

1 Samuel 26:19, “If the LORD has stirred you up against me, let Him accept an
offering: but if they are the children of men, may they be cursed before the
LORD.”

Whether it comes from God or man, there is yet hope of peace. But when a man has
enmity itself to deal with, nothing is to be expected but continual fighting, to
the destruction of the one party. If it is not overcome and destroyed, it will
overcome and destroy the soul. And in this lies no small part of its power,
which we are inquiring after — it can allow no terms of peace, of any
composition. There may be a composition where there is no reconciliation — there
may be a truce where there is no peace; but with this enemy, we can obtain
neither the one nor the other. It is never quiet, conquering nor conquered —
which was the only kind of enemy the famous warrior of old complained about.33
It is in vain for a man to have any expectation of rest from his lust except by
its death; of absolute freedom except by his own death. Some, in the agitating
of their corruptions, seek quietness by laboring to satisfy them, “making
provision for the flesh, to fulfill its lusts,” as the apostle says in Romans
13:14. This is to quench fire by wood and oil. Just as all the fuel in the
world, all the fabric of the creation that is combustible, being cast into the
fire, it will not at all satisfy it, but increase it; so it is with satisfaction
given to sin by sinning — it only inflames and increases. If a man will part
with some of his goods to an enemy, it may satisfy him; but enmity will have all
his goods, and it is not one whit more satisfied than if he had received nothing
at all — like the lean cattle that were never less hungry for having devoured
the fat.34 You cannot bargain with fire to take only so much of your houses; you
have no other way than to quench it. This case is like the contest between a
wise man and a fool: Proverbs 29:9, “Whether he rages or laughs, there is no
rest.” Whatever frame or temper he is in, his importunate folly makes him
troublesome. It is the same with this indwelling sin. If it violently agitates
(as it will at provocations and temptations), then it will be outrageous in the
soul; or if it seems to be pleased and contented — to be satisfied — it is all
the same: there is no peace, no rest to be had with it or by it. If it had been
of any other nature, then, some other way might have been fixed on; but seeing
that it consists in enmity, all the relief the soul has, lies in its ruin.

Secondly, It is not only said to be “enmity,” but it is said to be “enmity
against God.” It has chosen a great enemy indeed. It is proposed as our enemy in
various places: 1 Peter 2:11, “Abstain from fleshly lusts, which war against the
soul;” they are enemies to the soul, that is, to ourselves. Sometimes they are
an enemy to the Spirit that is in us: “The flesh lusts” or fights “against the
Spirit,” Galatians 5:17. It fights against the Spirit, or the spiritual
principle that is in us, to conquer it; it fights against our souls, to destroy
them. It has special ends and designs against our souls, and against the
principle of grace that is in us; but its proper and formal object is God: it is
“enmity against God.” Its work is to oppose grace; it is a consequent of its
work to oppose our souls, which follows upon what it does, more than what it
intends to do; but its nature and formal design is to oppose God — God as the
lawgiver, God as holy, God as the author of the gospel, a way of salvation by
grace, and not by works — this is the direct object of the law of sin. Why does
it oppose our duty so that the good we would do, we do not do, either as to its
matter or manner? Why does it render the soul carnal, indisposed, unbelieving,
unspiritual, weary, and wandering?

It is because of its enmity to God, whom the soul aims to have communion with in
its duty. It has, as it were, that command from Satan which the Assyrians had
from their king:

1Kng 22:31, “Fight neither with small nor great, save only with the King of
Israel.”

It is neither great nor small, but God himself, the King of Israel, that sin
sets itself against. There lies the secret and formal reason for all its
opposition to good — because it relates to God. If a road, trade, or a way of
duties were set up, where communion with God is not the aim, but only the duty
itself — which is the way of men in most of their superstitious worship — the
opposition that will lie against it from the law of sin will be very weak, easy,
and gentle. Or as with the Assyrians, they assaulted Jehoshaphat because he
showed that he was a king; but when they found that it was not king Ahab, they
turned back from pursuing him.35 So too, because there is a show and an
appearance of the worship of God, sin may make headway against it at first; but
when duty cries out in the heart that indeed God is not there, sin turns away to
seek its proper enemy elsewhere,36 even God himself. Hence many poor creatures
spend their days in dismal, tiring superstitions, without any great resistance
from within; while others cannot be troubled to freely watch with Christ one
hour in a spiritual manner. It is no wonder that men fight with carnal weapons
for their superstitious worship without, when they are not fighting against it
within. For God is not in it; and the law of sin does not oppose any duty,
unless it is to oppose God in every duty. This is our state and condition: All
the opposition that arises in us to anything that is spiritually good — whether
it arises from darkness in the mind, or aversion in the will, or sloth in the
affections — all the secret arguings and reasonings that are in the soul who is
in pursuit of what is spiritually good, have God himself as their direct object.
The enmity lies against him; this consideration should surely influence us to a
perpetual, constant watchfulness over ourselves.

It is this way also in respect to all propensity for sin, as well as aversion
from God. It is God himself that is aimed at. It is true, the pleasures, the
wages of sin, greatly influence the sensual, carnal affections of men: but it is
the holiness and authority of God that sin itself rises up against; it hates the
yoke of the Lord. “You have been weary of me,” says God to sinners; and he says
that during their performance of an abundance of duties. Every act of sin is a
fruit of being weary of God. Thus Job tells us what lies at the bottom in the
heart of sinners: “They say to God, Depart from us;” — it is enmity against him
and aversion to him. Here lies the formal nature of every sin: — it is an
opposition to God, a casting off of his yoke, a breaking off of the dependence
which the creature ought to have on the Creator. And the apostle, in Romans 8:7,
gives the reason why he affirms that “the carnal mind is enmity against God,” —
namely, “because it is not subject to the will of God, nor indeed can it be.” It
never is, nor will it be, nor can it be subject to God, because its whole nature
consists in opposition to him. The soul in which a carnal mind is found, may be
subject to the law of God; but this law of sin sets itself up in contrariety to
it, and it will not be in subjection to it. To distinguish a little further the
power of this law of sin, from this property of its nature — that it is enmity
against God — one or two of its inseparable adjuncts may be considered, which
will further evince it: —

1. It is universal. Some contentions are bound to some particular concerns: this
is about one thing, that is about another. It is not so here: the enmity is
absolute and universal, as are all enmities that are grounded in the nature of
the things themselves. Such enmity is against the whole kind of what is its
object. And such is this enmity: for, (1.) It is universal to all of God; and,
(2.) It is universal in all of the soul.

(1.) It is universal to all of God. If there were anything of God which sin did
not have enmity against — whether his nature, his properties, his mind or will,
his law or gospel, any duty of obedience to him, or duty of communion with him —
then the soul might have a constant shelter and retreat within itself, by
applying itself to that aspect of God, to that of duty towards him, to that
communion with him, for sin would make no opposition against it. But the enmity
lies against God, and all of God, and everything in which or by which we deal
with him. It is not subject to the law, nor any part or parcel, word or tittle
of the law. Whatever is opposite to anything as it is in itself, it is opposite
to all of it. Sin is enmity to God as God, and therefore to all of God — not his
goodness, not his holiness, not his mercy, not his grace, not his promises.
There is nothing of him which sin does not seek to make headway against; nor is
there any duty, private or public, in the heart or in external works, which sin
does not oppose. And the nearer (if I may say so) anything is to God, the
greater is sin’s enmity towards it. The more of spirituality and holiness that
is in anything, the greater is sin’s enmity. What has most of God has most of
sin opposition. Concerning those in whom this law of sin is most predominant,
God says, Proverbs 1:25, “You have ignored all my counsel, and would have none
of my reproof.”

It is not this or that part of God’s counsel, his mind, or his will that is
opposed, but all of his counsel; whatever he calls for or guides us to, in every
particular of it, all is ignored, and none of his reproof is attended to. A man
would think that it is not very strange that sin should maintain enmity against
God in his law, which comes to judge it, to condemn it; but it raises a greater
enmity against him in his gospel, in which he tenders mercy and pardon as a
deliverance from sin; and that is merely because more of the glorious properties
of God’s nature, more of his excellencies and condescension, are manifested in
the gospel than in the reproof.

(2.) It is universal in all of the soul. If this law of sin would have contented
itself to subdue any one faculty of the soul — if it would it have left any one
faculty at liberty, any one affection free from its yoke and bondage — it might
possibly have been opposed or subdued with more ease. But when Christ comes with
his spiritual power upon the soul, to conquer it for himself, he has no quiet
landing-place. He sets foot on no ground that must not be fought for and
conquered. Not the mind, not an affection, not the will — but all is secured
against him. And when grace has made its entrance, sin still dwells in all its
coasts. If anything in the soul were at perfect freedom and liberty, a stand
might be made there to drive sin from the rest of its holds; but sin is
universal, and it wars in the whole soul. The mind has its own darkness and
vanity to wrestle with; the will has its own stubborness, obstinacy, and
perverseness; every affection has its own frowardness and aversion to God, and
its sensuality to deal with — so that one cannot yield relief to another as it
should; they all have their hands full at home, as it were. Hence it is that our
knowledge is imperfect, our obedience is weak, our love is not unmixed, our fear
is not pure, our delight is not free and noble. But I must not insist on these
particulars, or I could abundantly show how diffused this principle of enmity
against God is throughout the soul.

2. To this might be added its constancy. It is constant unto itself; it does not
waver; it has no thoughts of yielding or giving up, notwithstanding the powerful
opposition that is made to it both by the law and gospel — as will be shown
afterward.

This, then, is a third evidence of the power of sin, taken from its nature and
properties, in which I fixed on only one instance for its illustration — namely,
that it is “enmity against God,” and that is both universal and constant. If we
were to enter into a full description of it, it would require more space and
time than we have allotted to this whole subject. What has been delivered might
give us a little sense of it (if that is the will of God), and stir us up to
watchfulness. What can be a more sad consideration than this: that we should
constantly carry about with us what is enmity against God. And it is not enmity
in this or that particular aspect of him, but in all that he is, and in all in
that he has revealed of himself? I cannot say it is good for those who do not
find it. It is good for those, indeed, in whom it is weakened, and its power
abated. Yet, for those who say sin is not in them, they only deceive themselves,
and there is no truth in them.1 John 1:10


========================================================================
  CHAPTER 10: 05. CHAPTER 5.
========================================================================

CHAPTER 5. The nature of sin further revealed as it is enmity against God — Its
aversion to all good is opened — The means to prevent its effects prescribed.

THIRDLY. WE have considered something of the nature of indwelling sin, not
absolutely, but in reference to the discovery of its power; but this power more
clearly evidences itself in its actings and operations. Power is an act of life,
and operation is the only discoverer of life. We don’t know that anything lives
except by the effects and works of life. And great and strong operations reveal
a powerful and vigorous life. Such are the operations of this law of sin, which
are all demonstrations of its power.

What we have declared concerning its nature is that it consists in enmity. Now,
there are two general heads of the working or operation of enmity — first,
Aversion; secondly, Opposition.

First, Aversion. Our Saviour described the effects of the enmity that existed
between himself and the teachers of the Jews; he says in the prophet, “My soul
loathed them, and their soul also abhorred me,” Zechariah 11:8. Where there is
mutual enmity, there is mutual aversion, loathing, and abomination. So it was
between the Jews and the Samaritans — they were enemies, and they abhorred one
another, as in John 4:9. 37

Secondly, Opposition, or contending against one another; this is the next
product of enmity. Isaiah 63:10, “He was turned to be their enemy, and he fought
against them;” speaking of God towards the people. Where there is enmity, there
will be fighting; it is the proper and natural product of it.

Now, both these effects are found in this law of sin: —

First, for aversion. There is an aversion in it to God and to every thing of
God, as we discovered in part in handling enmity itself; and so we will not need
to insist much on it again. All indisposition to duty (in which communion with
God is to be obtained); all weariness of duty; all carnality, or formality in
duty — springs from this root. The wise man cautions us against this evil:
Ecclesiastes 5:1, “Keep your foot when you go to the house of God;” — Do you
have any spiritual duty to perform, and do you intend to attain any communion
with God? Then look to yourself, take care of your affections; they will be
gadding38 and wandering, and that is from their aversion to what you have in
hand. There is no good that we would do, in which we may not find this aversion
exercising itself. “When I would do good, evil is present with me;” — ‘At any
time, at all times, when I would do anything that is spiritually good, evil is
present — that is, present to hinder me, to obstruct me in my duty; because it
abhors and loathes the thing which I have in hand, it will keep me away from it
if possible.’ In those in whom it prevails, it comes at length to that frame
which is expressed in Ezekiel 33:31. 39 It will allow an outward, bodily
presence for the worship of God, in which it is not concerned; but it keeps the
heart quite away.

It may be that some will pretend they do not find it so in themselves, but they
have freedom and liberty in and for all the duties of obedience that they attend
to. But I fear this pretended liberty will be found, upon examination, to arise
from one or both of these causes: —

First, Ignorance of the true state and condition of their own souls, of their
inward man and its actings towards God. They don’t know how it is with their
souls; and therefore they are not to be believed in what they report. They are
in the dark, and know neither what they do nor where they are going. It is like
the Pharisee who knew little of this matter; which made him boast of his duties
to God himself.Luke 18:11 Or secondly, it may be that whatever duties of worship
or obedience such persons perform, through lack of faith and any interest in
Christ, they may have no communion with them; and if so, sin will make but
little opposition to them in these things. We speak of those whose hearts are
exercised with these things. And if under their complaints about them, and
groanings for deliverance from them, others cry out to them, “Stand off, for we
are holier than you,” they are willing to bear their condition (knowing that
their way may be safe, even though troublesome), and they are willing to see
their own dangers, that they may avoid the ruin which others fall into.

Let us then consider a little this aversion to those acts of obedience in which
there is no concern except for that of God and the soul. In public duties there
may be a mixture of other considerations; they may be so influenced by custom
and necessity that a right judgment cannot be made about this matter from these
duties. But let us take into consideration the duties of retirement, such as
private prayer and meditation and the like; or else extraordinary duties, or
duties that are to be performed in an extraordinary manner: —

1. In these, this aversion and loathing will oftentimes reveal itself in the
affections. A secret striving will be in them about close and cordial dealing
with God, unless the hand of God in his Spirit is high and strong upon his soul.
Even when convictions, a sense of duty, dear and real esteem for God and
communion with him, have carried the soul into its closet, if there is not the
vigor and power of a spiritual life constantly at work, then there will be a
secret loathness in them toward their duty. Indeed, sometimes there will be a
violent inclination to the contrary; so that the soul would rather do any thing,
embrace any diversion, even though it wounds itself by that, than to vigorously
apply itself to what it breathes after in the inward man. It is weary before it
begins, and it says, “When will the work be over?” Here God and the soul are
immediately concerned; and it is a great conquest to do what we would do, though
we come exceedingly short of what we should do.

2. It reveals itself in the mind also. When we address ourselves to God in
Christ, we are, as Job puts it, to “fill our mouths with arguments,” Job 23:4,
so that we may be able to plead with him as he calls us to do: Isaiah 43:26,
“Put me in remembrance; let us plead together.” This is why the church is called
upon, in going to God —

Hosea 14:2, “Take words with you, And return to the LORD. Say to Him, Take away
all iniquity; Receive us graciously, For we will render the calves [the
sacrifices] of our lips.” The sum is this: that the mind should be furnished
with the considerations that prevail with God, and be ready to plead them, and
to manage them in the most spiritual manner, to the best advantage. Now, is
there no difficulty in getting the mind into such a frame as to lay itself out
to the utmost in this work? to be clear, steady, and constant in its duty? to
draw out and make use of its stores and furniture of promises and experiences?
It starts, wanders, flags — all from this secret aversion to communion with God,
which proceeds from the law of indwelling sin. Some complain that they can make
no work of meditation — they cannot bend their minds to it. I confess there may
be a great cause for this in their lack of a right understanding of the duty
itself, and of the ways of managing the soul in it; therefore I will speak a
little to that afterward: yet this secret enmity also has its hand in the loss
they are at, and that is both in their minds and in their affections.

Others are forced to live in family and public duties, because they find such
little benefit and success in private. And here has been the beginning of the
apostasy of many professors, and the source of many foolish, sensual opinions.
Finding this aversion in their minds and affections from closeness and constancy
in private spiritual duties, and not knowing how to conquer and prevail against
these difficulties through Him who enables us, they have at first been subdued
to neglect them; partial at first, then total — until, having lost all
conscience about them, they have opened a door to all sin and licentiousness,
and so to a full and utter apostasy. I am persuaded that there are very few who
apostatize from a profession of any length, as our days abound with. Rather,
their door of entrance into the folly of backsliding was some great and
notorious sin that blooded their consciences, tainted their affections, and
intercepted all delight from having anything more to do with God. Or else it was
a course of neglect in private duties, arising from weariness in contending
against that powerful aversion to them which they found in themselves. And this
also, through the craft of Satan, has been improved into many foolish and
sensual opinions about living to God without, and above, any duties of
communion. And we find that after men have choked and blinded their consciences
for a while with this pretense, cursed wickedness or sensuality has been the end
of their folly. And the reason for all this is that, giving way to the law of
sin in the least, is giving strength to it. to let it alone, is to let it grow;
not to conquer it, is to be conquered by it. As it is in respect to private, so
it is also in respect to public duties which have anything extraordinary in
them. What strivings, strugglings, and pleadings there are in the heart about
them, especially against their spirituality! Indeed, in and under these
aversions, are the mind and affections not sometimes entangled with things that
are uncouth, new, and strange to them, things which, even during the least
serious business, a man would not stoop to take into his thoughts? But if the
least looseness, liberty, or advantage is given to indwelling sin, if it is not
perpetually watched over, it will work toward a strange and unexpected effect.
In brief, let the soul unclothe any duty whatsoever, private or public, anything
that is called good — let a man divest the duty of all outward respects, which
secretly insinuate themselves into the mind, and give the mind some complacency
in what it is about, but do not render it acceptable to God — and he will
assuredly find something of the power, and some of the effects, of this
aversion. It begins in loathness and indisposition; it goes on with entangling
the mind and affections with other things; and if it is not prevented, it will
end in weariness about God, which He complains about in His people — Isaiah
43:22 “But you have not called upon Me, O Jacob; but you have been weary of Me,
O Israel! They ceased from their duty because they were “weary of God.” But
because this instance is of great importance to professors in their walking with
God, we must not pass it over without intimating some directions for them in
contending against and opposing it. Only this must be premised: I am not giving
directions for mortifying indwelling sin in general — which is to be done by the
Spirit of Christ alone, by virtue of our union with him —

Romans 8:13 "But if you, through the Spirit, mortify the deeds of the body, you
shall live;"

— but only our particular duty with reference to this especial evil or effect of
indwelling sin which we have insisted on a little; or what, in this single case,
the wisdom of faith seems to direct to and call for. This will be our way and
course in our process of considering its other effects.

1. The great means to prevent the fruits and effects of this aversion, is to
constantly keep the soul in a universally holy frame. As this weakens the whole
law of sin, so it correspondingly weakens all its properties, and particularly
this aversion. It is this frame only that will enable us to say with the
Psalmist, Psalms 57:7, “My heart is fixed, O God, my heart is fixed.” It is
utterly impossible to keep the heart in a prevailing holy frame in any one duty,
unless it is holy in and toward all and every duty. If sin-entanglements get
hold in any one thing, they will take advantage of 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. Do not let someone who is neglectful in public,
persuade himself that all will be clear and easy in private, nor the contrary.
There is a harmony in obedience: if you break just one part, you interrupt the
whole. Our wounds in particular arise generally from negligence as to the whole
course of obedience; so David informs us, Psalms 119:6, “Then I will not be
ashamed, when I respect all your commandments.” A universal respect for all
God’s commandments is the only preservative from shame; and we have reason to be
ashamed of nothing, more than of the shameful miscarriages of our hearts in
point of duty, which arise from the principle mentioned before.

2. Labor to prevent the very beginnings of the workings of this aversion; let
grace go before it in every duty. We are directed, 1 Peter 4:7, to “watch to
prayer;” and as it is to prayer, so it is to every duty — that is, consider and
take care that we are not hindered from within or without as to its due
performance. Watch against temptations, to oppose them; watch against the
aversion that is in sin, to prevent it. Just as we are not to give way to Satan,
we are to sin no more. If it is not prevented in its first attempts, it will
prevail. My meaning is this: Whatever good we have to do, as the apostle puts
it,Romans 7:21 and find evil present with us (as we will find it present),
prevent its parleying with the soul — its insinuating poison into the mind and
affections — by a vigorous, holy, violent stirring up of the grace or graces
that are to be acted out and set to work in that duty particularly. Let Jacob
come first into the world; or if he is prevented by the violence of Esau, then
let him lay hold on his heel to overthrow him, and to obtain the birthright.
Upon the very first motion of Peter to our Saviour, crying, “Master, spare
yourself,” Jesus immediately replies, “Get behind me, Satan.” So we ought to
say, “Begone you law of sin, you present evil;” and if we do, it may have the
same use to us. Get grace up, then, in time for duty; and be early in the
rebukes of sin.

3. Though it does its worst, be sure it never prevails to the point of conquest.
Be sure you are not wearied out by its tenacity, nor driven from your hold by
its importunity; do not faint by its opposition. Take the apostle’s advice,

Hebrews 6:11-12 “We desire that every one of you show the same diligence to the
full assurance of hope to the end: that you not be slothful.”

Continue to hold out with the same diligence. There are many ways by which men
are driven from a constant holy performance of duties; all of them are
dangerous, if not pernicious40 to the soul. Some are diverted by business, some
by company, some by the power of temptations; some are discouraged by their own
darkness. But none is so dangerous as this: when the soul gives up in part or in
whole, wearied by the aversion of sin to holiness, or to communion with God in
holiness. This would argue for the soul’s surrender to the power of sin. Unless
the Lord breaks the snare of Satan in this, it will assuredly prove ruinous. Our
Saviour’s instruction is that “we always ought to pray, and not faint,” Luke
18:1. Opposition will arise — but none is so bitter and keen as that from our
own hearts; if we faint, we perish. “Take heed lest you be wearied,” says the
apostle, “and faint in your minds,” Hebrews 12:3. Such fainting is attended with
a weariness, and that is attended with giving way to the aversion that is
working in our hearts. This is to be avoided, if we would not perish. The
caution is the same as the apostle’s:

Romans 12:12, “Rejoicing in hope, patient in tribulation, continuing constant in
prayer;” And in general, it is the same caution given in Romans 6:12, “Do not
let sin therefore reign in your mortal body, that you should obey it in its
lusts.” To cease from duty, in part or in whole, because of the aversion of sin
to its spirituality, is to give sin the rule, and to obey it in its lusts. Do
not yield to it then, but hold out in the conflict; wait on God and you shall
prevail:

Isaiah 40:31, “Those who 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.”

What is now so difficult will only increase in difficulty if we give way to it;
but if we abide in our station, we will prevail. The mouth of the Lord has
spoken it.

4. Carry around a constant, humbling sense of this close aversion to
spirituality that still lies in our nature. If men find its efficacy, what
consideration should, or can, be more powerful to bring them to walk humbly with
God? After all the revelations that God has made of himself to them, and all the
kindnesses they have received from him, and his doing them good and not evil in
all things, that there should be such a heart of unkindness, and such unbelief
still abiding in us, as to have an aversion to communion with him — how the very
thought of that ought to throw us facedown into the dust, and fill us with shame
and self-abhorrence all our days! What have we found in God, in any of our
approaches or addresses to him, that it should be this way with us? What
iniquity have we found in him? Has he been a wilderness to us, or a land of
darkness? Did we ever lose anything by drawing near to him? No! Has there not
lain in this, all the rest and peace which we have obtained? Is he not the
fountain and spring of all our mercies, of all our desirable things? Has he not
bid us welcome at our coming? Have we not received from him more than heart can
conceive or tongue express?

What ails our foolish and wretched hearts then, to harbor such a cursed secret
dislike of him and his ways? Let us be ashamed and astonished at considering it,
and walk in a humbling sense of it all our days. Let us carry it about with us
in the most secret place in our thoughts. And just as this is a duty that, in
itself, is acceptable to God, who delights to dwell with those who are of a
humble and contrite spirit, so it is exceedingly efficacious to weaken the evil
we are speaking of.

5. Labor to possess the mind with the beauty and excellence of spiritual things,
so that they may be presented lovely and desirable to the soul, and this cursed
aversion of sin will be weakened by it. It is an innate acknowledged principle
that the soul of man will not keep up cheerfully the worship of God, unless it
discovers a beauty and attractiveness in it. Hence, when men had lost all
spiritual sense and savor of the things of God, to supply the lack that was in
their own souls, they invented outwardly pompous and gorgeous ways of worship,
in images, paintings, pictures, and I know not what carnal ornaments; things
they have called “The beauties of holiness!” This much, however, was discovered
in this: that the mind of man must see a beauty, a desirableness in the things
of God’s worship, or it will not delight in it; aversion will prevail. Let then
the soul labor to acquaint itself with the spiritual beauty of obedience, of
communion with God, and of all duties of immediate approach to him, so that it
may be rife with delight in them.

It is not my present work to reveal the heads and springs of that beauty and
desirability which is to be found in spiritual duties, in their relation to God,
the eternal spring of all beauty — in relation to Christ, the love, desire, and
hope of all nations — in relation to the Spirit, the great beautifier of souls,
rendering them all glorious within by his grace — in their suitability to the
souls of men, as to their being set towards their ultimate design — in the
rectitude and holiness of the rule, to be observed when they are to be
performed. But at present I will only say, in general, that to acquaint the soul
thoroughly with these things, is an eminent way of weakening the aversion spoken
of.


========================================================================
  CHAPTER 11: 06. CHAPTER 6.
========================================================================

CHAPTER 6. The work of this enmity against God, by opposition — First, It lusts
— What the lusting of sin consists of — It surprises the soul — Our readiness to
close with temptations — Secondly, Its fighting and warring — 1. In rebellion
against the law of grace — 2. In assaulting the soul.

It has been declared how this enmity works by aversion; and also the means that
the soul is to use to prevent its effects and prevalence. The second way by
which it exerts itself is opposition. Enmity will oppose and contend with
whatever it is at enmity with. This is so in things that are natural, and things
that are moral: just as light opposes darkness, and heat opposes cold, so virtue
and vice oppose each other. So is it with sin and grace. The apostle says,
“These are contrary to one another,” Galatians 5:17,41 — They are placed and set
in mutual opposition, and that opposition is continual and constant,42 as we
will see.

Now, there are two ways by which enemies manage their opposition — first by
force; and secondly, by fraud and deceit. So when the Egyptians became enemies
to the children of Israel, and managed their enmity against them, Exodus 1:10,
Pharaoh says, “Let us deal wisely with this people,” or rather, “let us deal
cunningly and subtly;” for this is how Stephen describes the event with respect
to this word “wisely,” Acts 7:19; Acts 7:43 he uses katasophizomai 44 — i.e.,
Pharaoh used “all manner of fraudulent sophistry.” And to this deceit, the
Egyptians added force in their grievous oppressions. This is the way and manner
of things where there is a prevailing enmity; and both these are made use of by
the law of sin in its enmity against God and our souls.

I will begin with the first, by force, or enmity’s acting, as it were, in
downright open opposition to God and his law, or to the good that a believing
soul would do in obedience to God and his law. And in this whole matter we must
be careful to steer our course rightly, taking the Scripture as our guide, with
spiritual reason and experience as our companions. For there are many shelves 45
in our course which must diligently be avoided, so that none who consider these
things be troubled without cause, or comforted without a just foundation. In
this first way by which this sin exerts its enmity in opposition — namely, by
force or strength — there are four things, expressing so many distinct degrees
in its progress and procedure in pursuit of its enmity: —

First, Its general inclination: It “lusts,” Galatians 5:17. 46 Secondly, Its
particular way of contending: It “fights or wars,” Romans 7:23; James 4:1; 1
Peter 2:11 .47 Thirdly, Its success in this contest: It “brings the soul into
captivity to the law of sin,” Romans 7:23.

Fourthly, Its growth and rage upon success: It comes to “madness,” as an enraged
enemy will do, Ecclesiastes 9:3 .48 All of which we must address in order.

First, In general sin is said to lust: Galatians 5:17, “The flesh lusts against
the Spirit.” This word expresses the general nature of that opposition which the
law of sin makes against God and the rule of his Spirit, or against grace in
those who believe; and therefore, the least degree of that opposition is
expressed by this. When sin does anything, it lusts — burning is the general
acting of fire: whatever else it does, fire also burns. When fire does anything,
it burns; and when the law of sin does anything, it lusts.

Hence, all the actings of this law of sin are called “The lusts of the flesh:”
Galatians 5:16, “You shall not fulfill the lust of the flesh;” Romans 13:14,
“Make no provision for the flesh, to fulfill its lusts.” Nor are these lusts of
the flesh only those by which men act out their sensuality in riot, drunkenness,
uncleanness, and the like; but they comprehend all the actings of the law of sin
whatsoever, in all the faculties and affections of the soul. Thus, in Ephesians
2:3 are mentioned the desires, or wills, or “lusts of the mind,” as well as of
the “flesh.” The mind, the most spiritual part of the soul, has its lusts, no
less than the sensual appetite has them, which is sometimes more properly called
the “flesh.” And in the products of these lusts, there are “defilements of the
spirit” as well as of the “flesh,”49 — that is, defilements of the mind and
understanding, as well of the appetite and affections, and of the body that
attends to their service. And our holiness consists in the blamelessness of all
these:

1 Thessalonians 5:23, “The God of peace sanctify you wholly; and I pray God,
your whole spirit, and soul, and body, be preserved blameless unto the coming of
our Lord Jesus Christ.”

Indeed, the “flesh” in this matter means the whole old man, or the law of sin:
John 3:6, “That which is born of the flesh is flesh,” — that is, it is all
flesh, and nothing else; and whatever remains of the old nature in the new man,
is flesh still. And this flesh lusts — this law of sin does so. This is the
general basis and foundation of all its opposition to God. And it does this in
two ways: —

1. In a hidden, close propensity to all evil. This lies in it habitually. While
a man is in the state of nature, fully under the power and dominion of this law
of sin, it is said that “every figment of his heart is evil, and that is
continually,” Genesis 6:5. It can frame, fashion, produce, or act out nothing
except what is evil; because this habitual propensity to evil that is in the law
of sin, is absolutely predominant in such a person. It is in the heart like
poison that has nothing to allay its venomous qualities; and so it infects
whatever it touches. And where the power and dominion of sin is broken, yet in
its own nature it still has a habitual propensity to what is evil, and this is
what its lusting consists of. But here we must distinguish between the habitual
frame of the heart, and the natural propensity or the habitual inclination of
the law of sin in the heart. The habitual inclination of the heart is designated
by the principle that bears chief or sovereign rule in it; and therefore in
believers, it is an inclination to good, to God, to holiness, and to obedience.
The heart is not habitually inclined to evil by the remainders of indwelling
sin; but this sin in the heart has a constant, habitual propensity to evil in
itself, or in its own nature.50 This is what the apostle intends by evil being
present with us: “It is present with me;” Romans 7:21 that is, always present,
and for its own end, which is to lust after sin.

Indwelling sin is like a river. While its springs and fountains are open, and
waters are continually supplied to its streams, set a dam before it, and it
causes the river to rise and swell until it crushes all before it, or it
overflows its banks. Let these waters be abated, dried up in some good measure
in their springs, and the remainder may be coerced and restrained. But still, as
long as there is any running water, it will constantly press upon whatever
stands before it, according to its weight and strength, because it is its nature
to do so. And if by any means, it makes a passage through, so it will proceed.
So is it with indwelling sin: while its springs and fountains are open, it is in
vain for men to set a dam before it by their convictions, resolutions, vows, and
promises. They may check it for a while; but it will increase, rise high, and
rage at one time or another, until it crushes all those convictions and
resolutions, or makes itself an underground passage by some secret lust, that
will give full vent to it. But now, suppose that its springs are greatly dried
up by regenerating grace, that its streams or actings are abated by holiness —
yet, while anything still remains of it, it will constantly press to vent
itself, to press forward into actual sin; and this is its lusting. And this
habitual propensity in it is revealed in two ways: —

(1.) In its unexpected surprisals 51 of the soul into foolish, sinful figments
and imaginations which it did not look for, nor was any occasion given for them.
It is with indwelling sin as it is with the contrary principle of sanctifying
grace. Grace gives the soul, if I may say so, many a blessed surprisal. It
oftentimes ingenerates and produces a holy, spiritual frame in the heart and
mind, when we had no previous rational considerations to work them into it. And
this manifests itself as a habitual principle prevailing in the mind: so we
read, Song of Solomon 6:12, “Before I was ever aware, my soul made me like the
chariots of Amminadib;” that is, free, willing, and ready for communion with
Christ.52 “I did not know;” it was done by the power of the Spirit of grace; so
that I took no notice of it, as it were, until it was done. The frequent actings
of grace in this manner, exciting acts of faith, love, and satisfaction in God,
are evidences that it has great strength and prevalence in the soul. And thus it
is with indwelling sin also; before the soul is aware, without any provocation
or temptation, when it does not know, it is thrown into a vain and foolish
frame. Sin produces its figments secretly in the heart, and prevents the mind’s
consideration of what it is about. I mean by this, those actus primo primi,
those first acts of the soul which are thus far involuntary, such that they do
not have the actual consent of the will to them, but are voluntary as far as sin
has its residence in the will. And these surprisals, if the soul is not awake to
take speedy care to prevent their tendency, oftentimes set everything on fire,
as it were, and engage the mind and affections into actual sin. For just as by
grace we are oftentimes, before we are aware, “made like the chariots of a
willing people,” and are far engaged in heavenly-mindedness and communion with
Christ, making speed in it as in a chariot; so by sin we are oftentimes, before
we are aware, carried into distempered affections, foolish imaginations, and
pleasing delightfulness in things that are not good or profitable. From this
comes that caution of the apostle, Galatians 6:1 — “If a man is surprised
unawares 53 with a fault, or in a transgression.”

I have no doubt that the subtlety of Satan and the power of temptation are taken
into consideration here by the apostle, which causes him to express a man’s
falling into sin by prolephthe 54 — by surprise — “if he is surprised.” So this
working of indwelling sin is to be considered in this surprise also; and that is
in the inmost place, without which nothing else could surprise us. For without
its help, whatever comes from without — from Satan or the world — must allow for
some parley in the mind before it is received; but it is from within, from
ourselves, that we are surprised. Hereby are we disappointed and worked over
into doing what we would not do, and hindered from doing what we would do. This
is why, when the soul is oftentimes doing quite another thing, as it were, and
engaged in quite another design, sin starts what, in its heart or imagination,
carries it away into what is evil and sinful. Indeed, to display its power, when
the soul is seriously engaged in the mortification of any sin, it will
sometimes, by one means or other, lead it away into a dalliance with the very
sin whose ruin the soul is seeking, and whose mortification it is engaged in!
But because there is a special enticing or entangling in this operation of the
law of sin, we will speak to that fully afterward.

Now, these surprisals can be from nothing else than a habitual propensity to
evil in the principle from which they proceed — not a habitual inclination to
actual sin in the mind or heart, but a habitual propensity to evil in the sin
that is [acting] in the mind or heart. This precedes the soul with its
intents.55 Some may have observed how much our communion with God is prevented,
how many meditations are disturbed, and how much the minds and consciences of
men have been defiled, by this acting of sin. I know of no greater burden in the
life of a believer than these involuntary surprisals of soul; involuntary, I
say, as to the actual consent of the will; but not involuntary in respect to
that corruption which is in the will, and which is the principle preceding them.
It is in respect to these surprisals that the apostle makes his complaint in
Romans 7:24. 56

(2.) This habitual inclination manifests itself in its readiness and promptness,
without dispute or altercation, to join and close with every temptation by which
it may possibly be excited. As we know, it is in the nature of fire to burn,
because it immediately lays hold on whatever is combustible. Let any temptation
whatsoever be proposed to a man — if it is suitable to what makes it a
temptation to his corruptions, in its matter, or in the manner of its proposal —
immediately he not only has to deal with the temptation as outwardly proposed,
but also with his own heart about it. Without further consideration or debate,
the temptation already has a friend within him. Not a moment’s space is given
between the proposal, and the necessity that is incumbent on the soul, to look
for its enemy within. And this also argues for a constant, habitual propensity
to evil. Our Saviour said of the assaults and temptations of Satan, “The prince
of this world comes, but he has no part in me,” John 14:30. He had more
temptations, intensively and extensively, in number, quality, and fierceness —
from Satan and the world — than any of the sons of men ever had. Yet in all of
them, he only had to deal with that which came from without. His holy heart had
nothing like them, suited to them, or ready to entertain them: “The prince of
this world had nothing in him.” So it was with Adam. When a temptation befell
him, he had only the outward proposal to look at — all was well within, until
the outward temptation took place and prevailed. With us it is not so. In a city
that is united in itself, compact and entire, without divisions and parties, if
an enemy approaches around it, the rulers and inhabitants have no other thoughts
than how they may oppose the enemy without, and resist him in his approaches.
But if the city is divided in itself, if there are factions and traitors within,
the very first thing they do if they would be safe, is to look for the enemies
at home, the traitors within — to cut off the head of Sheba.2 Samuel 20:22 All
was well with Adam within doors when Satan came; so that he had nothing to do
but to look for his assaults and approaches. But now, upon the access of any
temptation, the soul is instantly to look inside where it will find this traitor
at work, coming with the baits of Satan, and stealing away the heart. This it
always does, which evinces a habitual inclination. In Psalms 38:17, 57 David
says, “I am ready to halt,” or ready for halting:58 “I am prepared and disposed
to hallucination, to my foot slipping into sin,” verse 16, as he expounds the
meaning of that phrase,

Psalms 73:2-3, “But as for me, my feet were almost gone; my steps had well near
slipped. For I was envious of the foolish [the boastful], When I saw the
prosperity of the wicked.” 59 From indwelling sin there was a continual
disposition in him to be slipping, stumbling, or halting, on every occasion or
temptation. There is nothing so vain, foolish, ridiculous, absurd, nothing so
vile and abominable, nothing so atheistic or execrable, that if proposed to the
soul by temptation, this law of sin is not ready to respond to it before it is
decried by grace. And this is the first thing in this lusting of the law of sin:
— it consists in its habitual propensity to evil, manifesting itself by the
involuntary surprisals of the soul to sin, and its readiness, without dispute or
consideration, to join in all temptations whatsoever.

2. Its lusting consists in its actual pressing after that which is evil, and
actual opposition to that which is good. The former instance showed its constant
readiness to this work; this addresses the work itself. It is not only ready,
but for the most part it is always engaged. “It lusts,” says the Holy Ghost. It
does so continually. It stirs in the soul by one act or another constantly,
almost like the spirits in the blood, or the blood in the veins. The apostle
calls this, lust’s tempting:

James 1:14, “Every man is tempted by his own lust.”

Now, what does it mean to be tempted? It is to have something proposed to a
man’s consideration which, if he embraces it, it is evil; it is sin to him. This
is sin’s trade: “It lusts.” 60 It is raising up in the heart, and proposing to
the mind and affections, that which is evil; it is testing, as it were, whether
the soul will accept its suggestions, or how far it will carry them on, even if
it does not wholly prevail. Now, when such a temptation comes from without, it
is an indifferent thing to the soul — it is neither good nor evil — unless it is
consented to; but the very proposal from within, being the soul’s own act, is
its sin. And this is the work of the law of sin — to restlessly and continually
raise up and propose countless and varying forms and appearances of evil, of
this or that kind, indeed of every kind that the nature of man is capable of
exercising corruption in. It hatches and proposes to the soul something or
other, in matter, or manner, or circumstance, that is inordinate, unspiritual,
and unresponsive to the rule. And the apostle may be speaking to this power of
sin to produce figments and ideas of actual evil in the heart here:

1 Thessalonians 5:22, “Abstain from all appearance of evil.” 61

Keep yourselves from every figment or idea of sin in the heart; For the word
used there, eidous, nowhere signifies an outward form or appearance: nor is it
the appearance of evil; but it is an evil idea or figment that is intended. And
this lusting of sin is that which the prophet expresses in wicked men, in whom
the law of sin is predominant:

Isaiah 57:20, “The wicked are like the troubled sea, when it cannot rest, whose
waters cast up mire and dirt;” This is a most lively similitude; it expresses
the lustings of the law of sin, which restlessly and continually bubble up in
the heart with wicked, foolish, and filthy imaginations and desires. This, then,
is the first thing in the opposition that this enmity makes to God — namely, in
its general inclination: it “lusts.”

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, and desires in the appetite
and in the affections, proposing them to the will. But it does not rest there;
it cannot rest. It urges, presses, and pursues its proposals with earnestness,
strength, and vigor — fighting, and contending, and warring to obtain its end
and purpose. If it would merely stir up and propose things to the soul, and then
immediately acquiesce in the sentence and judgment of the mind — that the thing
is evil; that it is against God and his will; and that it is not to be insisted
on any further — then much sin might be prevented that is now produced. But it
does not rest here; it proceeds to carry on its design, and does that with
earnestness and contention. By this means wicked men inflame themselves: Isaiah
57:5, “Inflaming yourselves with idols.” They are self-inflamers (as the word
signifies) to 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 sovereignty over it.

1. The first is expressed by the apostle in Romans 7:23 : “I find,” he says,
“another law rebelling against the law of my mind.”62 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 in verse 22, “I delight in the law of God
in the inward man.” Obedience to this law is performed with delight and
satisfaction in the inward man, because its authority is lawful and good. It is
even more expressly stated in Romans 6:14, “For sin shall not have dominion over
you, for you are not under the law, but under grace.”

Now, to war against the law that has a just sovereignty, is to rebel; and so
antistrateuesthai 63 signifies, it is to rebel, and should have been translated,
“Rebelling against the law of my mind.” And this rebellion consists in a
stubborn, obstinate opposition to the commands and directions of the law of
grace. Does the “law of the mind” command anything as duty? Does it severely
rise up against anything 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 effect
of this, as the apostle tells us, is “doing what we would not, and not doing
what we would,” Romans 7:15-16. And we may gather a notable instance of the
power of sin in its rebellion, from this passage. The law of grace prevails upon
the will, so that it would do what is good: “To will is present with me,” verse
18; “When I would do good,” verse 21; and again, verse 19, “And I would not do
evil.” And it prevails upon the understanding, so that it approves or
disapproves, according to the dictates of the law of grace: Verse 16, “I consent
to the law, that it is good;” and verse 15.64 The judgment always lies on the
side of grace. It prevails also on the affections: Verse 22, “I delight in the
law of God in the inward man.”

Now if this is so — that grace has sovereign power in the understanding, will,
and affections — then why is it that it does not always prevail, that we do not
always do what we would, and abstain from what we would not do? Is it not
strange that a man should not do what he chooses, wills, likes, and delights in?
Is there any thing more required to enable us to do what is good? As much as can
be expected from it, the law of grace does all that which, in itself, is
abundantly sufficient for “perfecting holiness in the fear of the Lord.”2Cor 7.1
But here lies the difficulty, in the entangling opposition that is made by the
rebellion of this “law of sin.” Nor can it be expressed with what vigor and
variety sin acts in this matter. Sometimes it proposes diversions; sometimes it
causes weariness; sometimes it discovers difficulties; sometimes it stirs up
contrary affections; sometimes it begets prejudices; and one way or another, it
entangles the soul. So that it never allows grace to have an absolute and
complete success in any duty. Verse 18 — “For to will is present with me; but
how to perform that which is good, I do not find.” I do not find the way to
perfectly work out or accomplish that which is good;65 so the word signifies;
and that is from this opposition and resistance which is made by the law of sin.

Now, this rebellion appears in two things: —

(1.) In the opposition that it makes to the general purpose and course of the
soul.

(2.) In the opposition that it makes to particular duties.

(1.) In the opposition it makes to the general purpose and course of the soul.
There is none in whom the Spirit of Christ is found, who is His, for whom it is
not Christ’s general design and purpose, to walk in a universal conformity to
him in all things. From the inward frame of the heart to the whole compass of
his outward actions, so it is with him. This is what God requires in his
covenant:

Genesis 17:1, “Walk before me, and be perfect.”

Accordingly, his design is to walk before God; and his frame is sincerity and
uprightness in this. This is called, “Clinging to the Lord with purpose of
heart,” Acts 11:23 — that is, in all things; and that is not with a slothful,
dead, ineffectual purpose, but one that is operative, and sets the whole soul at
work in pursuit of it. The apostle sets this forth when he says,

Php 3:12-14, “Not as though I had already attained, nor were already perfect;
but I follow after, that I may apprehend that for which I am also apprehended by
Christ Jesus. Brethren, I do not count myself to have apprehended; but this one
thing I do: forgetting those things which are behind, and reaching forward to
those things which are ahead, I press towards the mark for the prize of the high
calling of God in Christ Jesus.”

He uses three phrases excellently expressing the soul’s universal pursuit of
this purpose of heart in clinging to God:

First, he says in verse 12 — “I follow after,”66 I prosecute (the word dioko
signifies properly to persecute); and we know with what earnestness and
diligence it is usually done.

Secondly — “I reach forward,”67 reaching with great intension of spirit and
affections. It is a great and constant endeavor that is expressed in that word.

Thirdly —we say, “I press towards the mark;”68 that is, like men who are running
for a prize. All of them display the vigor, earnestness, diligence, and
constancy that is used in the pursuit of this purpose. And the nature of the
principle of grace requires this in those in whom it operates. Yet we see with
what failings — yes failings — their pursuit of this course is attended. The
frame of the heart is changed — the heart is stolen away; the affections are
entangled; eruptions of unbelief and distempered passions are revealed; carnal
wisdom, with all that attends it, is set to work — all of this is contrary to
the general principle and purpose of the soul. And all of this is from the
rebellion of this law of sin, stirring up and provoking the heart to
disobedience. The prophet gives us this characteristic of hypocrites:

Hosea 10:2, “Their heart is divided; therefore they will be found faulty.”

Now, though this is wholly so in respect to the mind and judgment in hypocrites
only, yet it is partially so in the best of believers, in the sense described.
They have a division, not of the heart, but in the heart; and this is why they
are so often found faulty. So says the apostle, Galatians 5:17. “So that we
cannot do the things that we would.”

We cannot accomplish the design of close walking69 according to the law of
grace, because of the contrariety and rebellion of this law of sin [at work in
us].

(2.) It also rebels in respect to particular duties. It creates a combustion in
the soul against the particular commands and designs of the law of grace. “You
cannot do the things that you would;” that is, “The duties which you judge are
incumbent on you, those which you approve and delight in (in the inward man),
you cannot do as you would.”

Take an instance in prayer. A man addresses himself to that duty: he would not
only perform it, but he would perform it in that manner which the nature of the
duty and his own condition require. He would “pray in the spirit,” Ephesians
6:18 fervently,James 5:16 “with sighs and groans that cannot be uttered;” Romans
8:26 in faith, with love and delight, pouring forth his soul unto the Lord. This
is what he aims at.

Now, oftentimes he finds rebellion in this matter — there is a fight with the
law of sin. He will find it difficult to get anything done, though he thought to
“do all things.” Php 4:13 I do not say it is always this way, but it is when sin
“wars and rebels;” this expresses an especial acting out of its power. Poor
creatures oftentimes meet with woeful entanglements on this account. Instead of
that free, enlarged communion with God that they aim at, the best that their
souls can attain, is but to go away mourning for their folly, deadness, and
indisposition. In a word, there is no command of the law of grace that is known,
liked, and approved by the soul, when it comes to be observed, that this law of
sin will not, one way or another, make headway and rebel against it. And this is
the first way by which it fights.

2. It not only rebels and resists, but it assaults the soul. It sets upon the
law of the mind and grace. This is the second part of its warring: 1 Peter 2:11,
“They fight,” or war, “against the soul;”70 James 4:1, “They fight,” or war, “in
your members.”71 Peter shows what they oppose and fight against — namely, the
“soul” and the law of grace in it; James shows what they fight with or by —
namely, the “members,” or the corruption that is in our mortal bodies. The Greek
word antistrateuesthai 72 is to rebel against a superior; strateuesthai 73 is to
assault or war for superiority. It takes the part of an assailant as well as a
resister. It attempts to gain rule and sovereignty for itself, as well as to
oppose the rule of grace. Now, all war and fighting has something of violence in
it; and therefore there is some violence in that acting of sin which the
Scripture calls “fighting and warring.” And this assailing efficacy of sin, as
distinguished from its rebelling, which was addressed before, consists in the
following things: —

(1.) All its positive actings, in stirring us up to sin, belong to this head.
Oftentimes, by the vanity of the mind, the sensuality of the affections, or the
folly of the imaginations, it sets upon the soul then — when the law of grace is
not actually putting it on duty — so that it does not rebel in this, but it
assaults. Hence the apostle cries out, Romans 7:24, “Who will deliver me from
it?” Who will rescue me out of its hand? as the word signifies. When we pursue
an enemy, and he resists us, we do not cry out, “Who will deliver us?” for we
are the assailants. But, “Who will rescue me?” is the cry of someone who is
attacked by an enemy. So it is here: a man is assaulted by his “own lust,” as
James puts it. Along the way, in his employment, under a duty, sin sets upon the
soul with vain imaginations and foolish desires; it would willingly employ the
soul to make provision for its satisfaction. This is what the apostle cautions
us against in Romans 13:14. 74 Do not accomplish the providence or projection of
the flesh, for its own satisfaction.75

(2.) Its importunity and urgency seems to be noted in this expression “warring.”
Enemies in war are restless, pressing, and importunate; so is the law of sin.
Does it attack the soul? — Throw off its motions; it will return again. Rebuke
them by the power of grace; they withdraw for a while, and then return again.
Set before them the cross of Christ; they do like those who came to take him [in
the Garden] John 18:6 — at the sight of him they drew back and fell to the
ground; but they arose again and laid hands on him — sin gives way for a season,
but it returns and presses on the soul again. Remind it of the love of God in
Christ; even though it is stricken, it will not give up. Present hell-fire to
it; it rushes into the midst of those flames. Reproach it with its folly and
madness; it knows no shame, but presses on still. Let the thoughts of the mind
strive to flee from it; it follows as if on the wings of the wind. And by this
importunity it wearies and wears out the soul; if the great remedy does not come
quickly, it prevails to a conquest: "For if you live after the flesh, you shall
die; but if, through the Spirit, you mortify the deeds of the body, you shall
live," Romans 8:13. There is nothing more marvellous or dreadful in the working
of sin, than this importunity. The soul does not know what to make of it; it
dislikes, abhors, and abominates the evil that it tends toward; it despises
thoughts of it, it hates them like hell; and yet evil, by itself, is imposed on
them, as if it were another person — as if an express enemy had gotten within
him. The apostle reveals all this in Romans 7:15 : “The things that I do I
hate.” It is not the outward actions, but the inward risings of the mind that he
addresses. “I hate them,” he says; “I abominate them.” But why then would he
have anything more to do with them? If he hates them, and abhors himself for
them, then leave them alone; have nothing more to do with them, and so end the
matter. But Alas! he says in verse 17, “It is no longer I that do it, but sin
that dwells in me;” — I have someone within me that is my enemy, who with
endless, restless importunity puts these things upon me, even the things that I
hate and abominate. I cannot get rid of them; I am weary of myself; I cannot
flee from them. “O wretched man that I am! Who shall deliver me?” Romans 7:24 I
do not say this is the ordinary condition of believers, but it is often this way
when this law of sin rises up to war and fighting. It is not this way with
believers in respect to particular sins — this or that sin, outward sins, sins
of life and conversation — but it is often this way in respect to their vanity
of mind, to their inward and spiritual distempers. Some, I know, pretend to
great perfection; but I am resolved to believe the apostle before them; all and
every one of them.

(3.) It carries on its war by entangling the affections, and drawing them into a
combination against the mind. Let grace be enthroned in the mind and judgment;
yet if the law of sin lays hold of and entangles the affections, any of them,
then it has gotten a fort from where it continually assaults the soul. Hence the
great duty of mortification is chiefly directed at the affections:

Colossians 3:5, “Mortify therefore your members which are on the earth;
fornication, uncleanness, inordinate affection, concupiscence, and covetousness,
which is idolatry.” The “members that are on the earth” are our affections: for
sin is not seated in the outward part of the body. In particular, “covetousness”
is not, which is enumerated among our members on the earth that are to be
mortified. Indeed, after grace has taken possession of the soul, the affections
become the principal seat of the remainders of sin. And therefore Paul says that
this law is “in our members,” Romans 7:23; and James says that it “wars in our
members,” James 4:1 — that is, it wars in our affections. And there is no
estimate to be rightly taken of the work of mortification, except by the
affections. Every day we may see persons of very eminent light, who still have
visibly unmortified hearts and conversations; their affections have not been
crucified with Christ. Now then, when this law of sin can possess any affection,
whatever it is — love, delight, fear — it will make from it and by it, fearful
assaults upon the soul. For instance, if it has gotten the love of anyone
entangled with the world, or with the things of the world — the lust of the
flesh, the lust of the eyes, or the pride of life;” 1 John 2:16 — how it will
take advantage on every occasion to assault the soul! The soul does nothing,
attempts nothing, in no place or company — it performs no duty, private or
public — that sin will not have one blow or other at it. In one way or another,
it will be soliciting for itself.76 This is the sum of what we will offer as to
this acting of the law of sin — by way of fighting and warring against our souls
— which is so often mentioned in the Scripture. And a due consideration of it is
of no small advantage to us, especially to bring us to self-abasement, to teach
us to walk humbly and mournfully before God. There are two things that are
suited to humble the souls of men, and they are, first, a due consideration of
God, and then a due consideration of ourselves — of God, in his greatness,
glory, holiness, power, majesty, and authority; of ourselves, in our mean,
abject, and sinful condition. Now, of all things in our condition, there is
nothing so well suited to this end and purpose as that which lies before us:
namely, the vile remainders of enmity against God which are still in our hearts
and natures. And it is no small evidence of a gracious soul, when it is willing
to search itself in this matter, and to be helped in it from a word of truth;
when it is willing to have the word dive into the secret parts of the heart, and
rip open whatever there is of evil and corruption that lies in it. The prophet
says of Ephraim, Hosea 10:11, “He loved to tread out the corn;” he loved to work
when he might eat, to always have the corn before him: but God, he says, would
“cause him to plough;” a labor no less necessary, even though at present it is
not so delightful Most men love to hear of the doctrine of grace, of the pardon
of sin, of free love; and they suppose they find food in it; however, it is
evident that they grow and thrive in the life and notion of them. But they do
not delight so much in breaking up the fallow ground of their hearts, to inquire
after the weeds and briers that grow in them, even though this is no less
necessary than the other. This path is not so beaten as that of grace, nor is it
so trod in, even though it is the only way to come to a true knowledge of grace
itself.

It may be that some, who are wise and have grown in other truths, may yet be so
little skilled in searching their own hearts, that they may be slow in the
perception and understanding of these things. But this sloth and neglect is to
be shaken off if we have any regard for our own souls. It is more than probable
that many a false hypocrite, who deceived himself as well as others because he
thought the doctrine of the gospel pleased him, and therefore he supposed he
believed it, might be delivered from his soul-ruining deceits, if he would only
diligently apply himself to this search of his own heart.

Or, would other professors walk with so much boldness and security (as some do),
if they rightly considered what a deadly watchful enemy they continually carry
about with them and in them? Would they indulge so much as they do in carnal
joys and pleasures, or pursue their perishing affairs with so much delight and
greediness as they do? It should be wished that we would all apply our hearts
more to this work, so as to come to a true understanding of the nature, power,
and subtlety of our adversary, so that our souls may be humbled; and that would
be —

1. In walking with God. His delight is with the humble and contrite ones, those
who tremble at his word, the mourners in Zion; and we are such only when we have
a due sense of our own vile condition. This will beget reverence of God, a sense
of our distance from him, admiration of his grace and condescension, a due
valuation of mercy that is far above those light, verbal, airy attainments that
some have boasted of.

2. In walking with others. It lays in provision to prevent those great evils of
judging, of spiritual unmercifulness, of harsh censuring, which I have observed
are pretended by many who, at the same time (as it afterward appeared) have been
guilty of greater or worse crimes than those whom they have raged against in
others.

This, I say, will lead us to meekness, compassion, readiness to forgive, and to
pass by offenses — as the Apostle plainly declares, "considering yourself, lest
you also be tempted," Galatians 6:1 .77 The man who understands the evil of his
own heart, how vile it is, is the only useful, fruitful, and solid believing and
obedient person. Others are fit only to delude themselves, to disquiet families,
churches, and all relations whatsoever. Let us, then, consider our hearts
wisely, and then go and see if we can be proud of our gifts, our graces, our
valuation and esteem among other professors, and our enjoyments; let us go then
and judge, condemn, and reproach others who have been tempted — and we shall
find a great inconsistency in these things.

Many things of a similar nature might be added here upon the consideration of
this woeful effect of indwelling sin. The way to oppose and defeat its design in
this will be considered afterward.


========================================================================
  CHAPTER 12: 07. CHAPTER 7.
========================================================================

CHAPTER 7. The captivating power of indwelling sin, what it consists of — The
prevalence of sin, from itself, from temptation — The rage and madness that is
in sin. The THIRD thing assigned to this law of sin, in its opposition to God
and the law of his grace, is that it leads the soul captive:

Romans 7:23, “I find a law leading me captive to the law of sin.” The law of sin
is captivating. In that verse is the utmost height to which the apostle carries
the opposition and warring of the remainders of indwelling sin. He closes its
consideration with a complaint about the state and condition of believers by it,
and an earnest prayer for deliverance from it: Romans 7:24, “O wretched man that
I am! Who shall deliver me from this body of death?” What this expression
contains and intends by it, will be declared in the ensuing observations: —

1. It is not directly the power and actings of the law of sin that are expressed
here, but its success in and upon its actings. Success is the greatest evidence
of power; and leading captive in war is the height of success. None can aim at
greater success than to lead their enemies captive; and it is a specific
expression in the Scripture of great success. So the Lord Christ, on his victory
over Satan, is said to “lead captivity captive,” Ephesians 4:8; that is, to
conquer the one who had conquered and prevailed over others. And he did this
when, Hebrews 2:14, “by death he destroyed the one who had the power of death,
that is, the devil.” Here then is revealed a great prevalence and power of sin
in its warring against the soul. It wars so as to “lead captive;” if it did not
have great power, it could not do, especially against that resistance of the
soul which is included in this expression.

2. It is said that it leads the soul captive “to the law of sin;” Romans 7:23 —
not to this or that sin, not to a particular or actual sin, but to the “law of
sin.” God, for the most part, orders things so, and gives out such supplies of
grace to believers, that they will not be made prey to this or that particular
sin — that it should prevail in them and compel them to serve it in its lusts —
that it should have dominion over them — that they should be captives and slaves
to it. This is what David prays so earnestly against:

Psalms 19:12-13, “Cleanse me from secret faults. Keep back your servant also
from presumptuous sins; do not let them have dominion over me: then I will be
upright.”

He assumes the law of sin continues in him, verse 12, which will produce errors
of life and secret sins. He finds relief against these in pardoning and
cleansing mercy, which he prays for. “This,” he says, “will be my condition. But
as for sins of pride and boldness, as are all sins that get dominion in a man
and make him captive, may the Lord restrain your servant from them.” For
whatever sin gets such power in a man, whether it is small or great in its own
nature, it becomes in that person a sin of boldness, pride, and presumption. For
these things are not reckoned from the nature or kind of the sin, but from its
prevalence and habit. It is in this that its pride, boldness, and contempt of
God consists. If I am not mistaken, Jabez prays to the same purpose:

1 Chronicles 4:10, “Oh that you would bless me indeed, and enlarge my coast, and
that your hand might be with me, and that you would keep me from evil, so that
it may not grieve me!” This holy man took occasion from his own name78 to pray
against sin, so that it might not be a grief and sorrow to him by its power and
prevalence. I confess, sometimes it may come to this with a believer, that for a
season he may be led captive by some particular sin; it may have so much
prevalence in him as to have power over him. So it seems to have been with
David, when he lay so long in his sin without repentance; and this was plainly
so in these verses:

Isaiah 57:17-18, “For the iniquity of his covetousness I was angry, and struck
him: I hid myself, and was angry, and he went on frowardly in the way of his
heart. I have seen his ways, and will heal him.”

They continued under the power of their covetousness, so that no dealings of God
with them, for so long a time, could reclaim them. But, for the most part, when
any lust or sin so prevails, it is from the advantage and furtherance it has
gotten by some powerful temptation of Satan.

He has poisoned it, inflamed it, and entangled the soul. So the apostle,
speaking of those who had fallen away from their holiness, through sin, says, 2
Timothy 2:26, “They were in the snare of the devil, being taken captive by him
at his will.”

Though it was their own lusts that they served, yet they were brought into
bondage to it by being entangled in some snare of Satan; and from this they are
said to be “taken alive,” like a poor beast in a snare. And here, by the way, we
may inquire a little, whether the prevailing power of a particular sin in anyone
is from the sin itself, or from the influence of temptation upon it; concerning
this, for the moment I will make only these two observations: —

(1.) Much of the prevalence of sin upon the soul is certainly from Satan, when
the perplexing and captivating sin has no particular footing or advantage in the
nature, constitution, or condition of the sinner. When any lust grows high, and
prevails more than others on its own account, it is from the particular
advantage that it has in the natural constitution, or in the station or
condition in the world that this person has. For otherwise, the law of sin gives
an equal propensity to all evil, and an equal vigor to every lust. Therefore,
when it cannot be discerned that the captivating sin is particularly fixed in
the nature of the sinner, or that it is advantaged from his education or
employment in the world, its prevalence is specifically from Satan. He has
gotten to the root of that sin, and has given it poison and strength. Indeed,
sometimes what may seem to the soul to be the corrupt lusting of the heart, is
perhaps nothing but Satan’s imposing his suggestions on the imagination. Then,
if a man finds an importunate rage from any corruption that is not evidently
seated in his nature, let him (as the Papists say) cross himself — or flee by
faith to the cross of Christ — for the devil is near at hand.

(2.) When a lust is prevalent to the point of captivity, where it brings no
advantage to the flesh, it is from Satan. All that the law of sin does by
itself, is to serve the provision of the flesh, Romans 13:14; it must bring to
it something of the profits and pleasures that are its object. Now, if the
prevailing sin does not do so in itself — if it is more spiritual and inward —
then it is much more from Satan by way of the imagination, than it is from the
corruption of the heart itself. But this is incidental.

I say then, that the apostle does not address here our being captivated to this
or that sin, but to the law of sin; that is, we are compelled to bear its
presence and burden whether we would or not. Sometimes the soul thinks or hopes
that through grace, it may be utterly freed from this troublesome inmate. Upon
some sweet enjoyment of God, some full supply of grace, some return from
wandering, some deep affliction, some thorough humiliation, the poor soul begins
to hope that it will now be freed from the law of sin. But after a while, it
perceives that it is quite otherwise. Sin acts again, and makes good its old
station; and the soul finds that, whether it would or not, it must bear its
yoke. This makes it sigh and cry out for deliverance.

3. This leading captive argues for a prevalence against the reluctant or
contrary actings of the will. This is intimated plainly in this expression —
namely, that the will opposes and makes headway, as it were, against the working
of sin. The apostle declares this in these expressions:

Romans 7:19-20, “For the good that I would do, I do not do; but the evil which I
would not do, that I do. Now if I do what I would not do, it is no more I who do
it, but sin that dwells in me.” And this is what the lusting of the Spirit
against the flesh consists in;Galatians 5:17 that is, in grace contending to
expel and subdue sin. The spiritual habits of grace that are in the will, resist
and act against sin in this way; and the excitation of those habits by the
Spirit, are directed to the same purpose. This leading captive is contrary, I
say, to the inclinations and actings of the renewed will. No man is made a
captive except against his will. Captivity is misery and trouble, and no man
willingly puts himself into trouble. Men choose captivity in its causes, and in
the ways and means leading to it, but not in itself. So the prophet informs us
in Hosea 5:11, “Ephraim was,” not willingly, “oppressed and broken in judgment,”
— that was his misery and trouble; but he “willingly walked after the
commandment” of the idolatrous kings, which brought him to it. Whatever consent
the soul may give to sin then — which is the means of this captivity — it gives
no consent to the captivity itself; that is wholly against the will. Hence these
things follow: —

(1.) That the power of sin is great — which is what we are demonstrating; and
this appears in its prevalence to captivity against the actings and contendings
of the will for liberty from sin. If it had no opposition to it, or its
adversary were weak, negligent, and slothful, then making captives would be no
great evidence of its power; but its prevailing against diligence, activity,
watchfulness, and the constant reluctance of the will — this evinces its
efficacy.

(2.) This leading captive intimates that there are manifold and particular
successes. If it did not have any particular success, it could not be said to
lead captive at all. It might rebel, it might assail; but without some
successes, it cannot be said to lead captive. And there are several degrees of
the success of the law of sin in the soul. Sometimes it carries the person to
outward actual sin, which is sin’s utmost aim; sometimes it obtains the consent
of the will, but it is thrown out by grace, and it proceeds no further;
sometimes it wearies and entangles the soul that it turns aside, as it were, and
leaves it contending — which is a success also. One or more, or all of these,
must exist where there is captivity. The apostle ascribes this kind of course to
covetousness, 1 Timothy 6:9,10 .79

(3.) This leading captive manifests that this condition is miserable and
wretched. How sad it it to be thus yoked and dealt with: against the judgment of
the mind, against the choice and consent of the will, against its utmost
strivings and contendings! To be compelled to bear the yoke again, when the neck
is still sore and tender from former pressures — this pierces, this grieves,
this even breaks the heart. When the soul is principled by grace to loathe sin
and every evil way, to hate the least discrepancy between itself and the holy
will of God, and then it is imposed on by this law of sin, with all that enmity
and folly, that deadness and filth with which it is attended — what could be a
more dreadful condition? All captivity is dreadful in its own nature; but its
greatest aggravation comes from the sort of tyrant that has captivated a person.
Now, what can be a worse tyrant than this law of sin? Hence the apostle, having
mentioned this captivity, cries out as one who is quite weary and ready to
faint, Romans 7:23-24.

(4.) This condition is specific to believers. Unregenerate men are not said to
be led captive to the law of sin. They may, indeed, be led captive to this or
that particular sin or corruption — that is, they may be forced to serve it
against the power of their convictions. They are convinced of the evil of it —
an adulterer is convinced of his uncleanness, a drunkard of his abomination —
and maybe they make some resolutions against it; but their lust is too hard for
them; they cannot cease to sin, and so they are made captives or slaves to this
or that particular sin. But they cannot be said to be led captive to the law of
sin. And that is because they are willingly subject to it. It has, as it were, a
rightful dominion over them, and they do not oppose it, except when it has
eruptions that disturb their consciences. And then the opposition they make to
it is not from their wills, but it is the mere acting of a frightened conscience
and a convinced mind. They do not regard the nature of sin, but only its guilt
and consequences. But to be brought into captivity is what befalls a man against
his will. This is all that will be spoken about this degree of the actings of
the power of sin, manifesting itself in its success.

4. The fourth and last degree of the opposition made by the law of sin to God,
and to the law of his will and grace, is in its rage and madness. There is
madness in its nature:

Ecclesiastes 9:3, “The heart of the sons of men is full of evil, and madness is
in their heart.” The evil that the heart of man is full of by nature, is that
indwelling sin of which we speak; and this is so much in their heart, that it
rises up to madness. The Holy Ghost expresses this rage of sin by a fit
similitude, which he uses in various places such as Jeremiah 2:24; Hosea 8:9 .80
It makes men like “a wild ass;” “she traverses her ways,” and “sniffs at the
wind,” and runs wherever her mind or lust leads her. And he says of idolaters
who are enraged with their lusts, that they are “mad with their idols,” Jeremiah
50:38 .81 We may consider a little what lies in this madness and rage of sin,
and how it rises up to it: —

1. For the nature of it; it seems to consist in a violent, heady, pertinacious
pressing toward evil or sin. Violence, importunity, and pertinacity82 are in it.
It is the tearing and torturing of the soul by any sin, to force its consent and
to obtain satisfaction. It rises up in the heart, is denied by the law of grace,
and then rebuked — it returns and exerts its poison again; the soul is startled,
throws it off — it returns again with new violence and importunity; the soul
cries out for help and deliverance, looks round about to all springs of gospel
grace and relief; it trembles at the furious assaults of sin, and it throws
itself into the arms of Christ for deliverance. And if it is not able to take
that course, it is foiled and hurried up and down through the mire and filth of
foolish imaginations, corrupt and nauseous lusts, which rend and tear it, as if
they would devour its whole spiritual life and power. See 1 Timothy 6:9-10; 2
Peter 2:14 .83

It was not much different with those whom we instanced before, Isaiah 57:17 .84
They had an inflamed, enraged lust working in them, even “covetousness,” or the
love of this world; by which (as the apostle puts it) men “pierce themselves
through with many sorrows.” God is angry with them, and reveals his wrath by all
the ways and means that it was possible for them to be made sensible of it. He
was “angry, and struck them;” but even though this may have staggered them a
little, yet they “went on.” He is angry, and “hides himself” from them — he
deserts them as to his gracious, assisting, comforting presence. Does this work
the effect? No; they still go on frowardly, like men who are mad on their
covetousness. Nothing can put a stop to their raging lusts. This is plain
madness and fury. We need not look far for instances. We see men mad upon their
lusts every day; and (which is the worst kind of madness) their lusts do not
rage so much in them, as they rage in the pursuit of them. Are those greedy
pursuits of things in the world — which we see some men engaged in, though they
have other pretences for them — anything other than plain madness in the pursuit
of their own lusts? God, who searches the hearts of men, knows that most things
done in the world with other pretences, are nothing but the actions of men who
are mad, and furious in the pursuit of their own lusts.

2. Sin does not arise to this height ordinarily, but only when it has a double
advantage: —

(1.) That it is provoked, enraged, and heightened by some great temptation.
Though it is a poison in itself, yet being inbred in nature, it does not grow
violently outrageous without some new poison of Satan contributed to it in a
suitable temptation. It was the advantage that Satan got against David, by a
suitable temptation, that raised his lust to that rage and madness in which it
went forth to the business of Bathsheba and Uriah. Though sin is always a fire
in the bones, it does not burst into flame unless Satan comes with his bellows
to blow it up. And let anyone in whom the law of sin arises to this height of
rage seriously consider, and he may find out where the devil stands and
contributes to the business.

(2.) It must be advantaged by some former entertainment and prevalence. Sin does
not grow to this height at its first assault. If it had not been allowed to make
its entrance, if there had not been some yielding in the soul, this would not
have come about. The great wisdom and security of the soul in dealing with
indwelling sin is to put a forceful stop to its beginnings, its first motions
and actings. Risk it all on the first attempt. Die rather than yield one step to
it. If it makes any entrance into the soul, and is entertained at all —whether
through the deceit of sin, or the negligence of the soul, or the soul’s fleshly
confidence that it can set bounds on lust’s actings at other times — then
indwelling sin gains strength and power, and will insensibly arise to the frame
under consideration. You have never experienced the fury of sin if you have not
been content with some of its dalliance. If you had not brought up this servant,
this slave, so delicately, it would not have presumed now to be above a son.85
Now, once the law of sin in any particular has gotten this double advantage —
the furtherance of a vigorous temptation, and some prevalence that was
previously obtained, and by which it is let into the strengths of the soul — it
often rises up to this frame of which we speak.

3. We may see what accompanies this rage and madness, what its properties are,
and what effects it produces: —

(1.) There is in it the throwing off (for a time at least) of the yoke, rule,
and government of the Spirit and law of grace. Where grace has the dominion, it
will never be utterly expelled from its throne; it will still keep its right and
sovereignty. But its influences may for a season be intercepted, and its
government suspended by the power of sin. Can we think that the law of grace had
any actual ruling influence on David’s heart when, upon being provoked by Nabal,
he was so hurried with the desire for self-revenge that he cried, “Strap on your
swords,” to his companions, and he resolved not to leave one man alive of
Nabal’s whole household? (1 Samuel 25:34); or that Asa was in any better frame
when he struck the prophet and put him in prison, that spoke to him in the name
of the Lord? Sin in this case is like an untamed horse which, having thrown off
its rider, runs away with fierceness and rage. Sin first throws off a present
sense of the yoke of Christ and the law of his grace, and then it hurries the
soul at its pleasure. Let us consider a little how this is done. The seat and
residence of grace is in the whole soul. It is in the inner man; it is in the
mind, the will, and the affections: for the whole soul is renewed by grace into
the image of God, Ephesians 4:23,24 86 and the whole man is a “new creature,” 2
Corinthians 5:17 .87 And in all these grace exerts its power and efficacy. Its
rule or dominion is the pursuit of its effectual working in all the faculties of
the soul, as they are one united principle of moral and spiritual operations. So
then, interrupting the exercise of grace’s rule and power, by the law of sin,
must consist in its contrary acting in and upon the faculties and affections of
the soul, on which and by which grace should exert its power and efficacy. And
the law of sin does this. It darkens the mind, partly through countless vain
prejudices and false reasonings (as we will see when we consider its
deceitfulness), and partly through steaming the affections, heated with the
nauseous lusts that have laid hold on them. Hence that saving light which is in
the mind is clouded and stifled, so that it cannot put forth its transforming
power to change the soul into the likeness of Christ revealed to it, which is
its proper work, Romans 12:2 .88 The habitual inclination of the will to
obedience, which is the next way that the law of grace works, is first weakened,
and then tossed aside and rendered useless, by the continual solicitations of
sin and temptation; so that the will first lets go of its hold, and argues
whether it will yield or not, and at last it surrenders itself to its adversary.
And as for the affections, the beginning of this evil is commonly found in them.
They conflict with one another, and torture the soul with their impetuous
violence. By this, the rule of the law of grace is intercepted by the law of
sin: by imposing on it in the whole seat of its government. When this is done,
sin will make sad work in the soul. The apostle warns believers to take heed of
it in Romans 6:12, “Therefore do not let sin reign in your mortal body, that you
should obey it in its lusts.” Set to it that it does not get dominion, that it
does not usurp rule, not even for a moment. It will labor to intrude itself to
the throne; watch against it, or a woeful state and condition lies at the door.

This, then, accompanies this rage and madness of the law of sin: — It wholly
throws off the rule of the law of grace during its prevalence; it speaks in the
soul, but it is not heard; it commands the contrary, but it is not obeyed; it
cries out, “Do not do this abominable thing which the Lord hates,” but it is not
regarded — that is, not so as to be able to put a quick stop to the rage of sin,
and to recover its own rule, which God restores to it in his own time by the
power of his Spirit dwelling in us.

(2.) Madness or rage is accompanied with fearlessness and contempt for danger.
It takes away the power of consideration, and all that influence that it ought
to have on the soul. Hence sinners who are wholly under the power of this rage
are said to “run at God, and the thick bosses of his buckler,” Job 15:26 — that
in which God is armed for their utter ruin. They despise the worst that he can
do to them, being secretly resolved to accomplish their lusts, even though it
costs them their souls. A few considerations will further clear this up for us:

[1.] Often, when the soul has broken loose from the power of renewing grace, to
keep it within bounds, God deals with it by a preventing grace. So the Lord
declares that he will deal with Israel — Seeing that you have rejected me, I
will take another course with you. I will lay obstacles before you that you will
not be able to pass by, to where the fury of your lusts would drive you.89 He
will oppose them from without, using that which will obstruct them in their
progress.

[2.] These hinderances that God lays in the way of sinners, as will be declared
at large afterward, are of two sorts: —

1st. Rational considerations, taken from the consequence of the sin and evil
that the soul is solicited to and perplexed with. Such are the fear of death,
judgment, and hell — falling into the hands of the living God, who is a
consuming fire. While a man is under the power of the law of the Spirit of life,
the “love of Christ constrains him,” 2 Corinthians 5:14. The principle of his
doing good and abstaining from evil is faith working by love, accompanied by
following Christ because of the sweet savor of his name. But now, when this
blessed, easy yoke is thrown off for a season, so that, as manifested before,
God sets a hedge of terror before the soul, reminds it of death and judgment to
come, flashes the flames of hell-fire in the face, fills the soul with
consideration of all the evil consequence of sin, in order to deter it from its
purpose. To this end he makes use of all the threatenings recorded in the law
and gospel. To this subject also may be referred all the considerations that may
be taken from temporal things, such as shame, reproach, scandal, punishments,
and the like. By the consideration of these things, I say, God sets a hedge
before them.

2dly. Providential dispensations, used by the Lord to the same purpose; and
these are of two sorts: —

(1st.) Those which are suited to work on the soul, and cause it to desist and
give up its lustings and pursuit of sin. Such are afflictions and mercies: “I
was angry, and I struck them,” Isaiah 57:17 — I testified my dislike of their
ways by afflictions.90 God chastens men with pains on their bodies, he says in
Job, to turn them from their purpose, and to hide sin from them, Job 33:17-19
.91 And he has other ways to come to them and touch them, such as in their
names, relations, estates, and desirable things; or else he heaps mercies upon
them, so that they may consider whom they are rebelling against. It may be that
notable distinguishing mercies are made their portion for many days.

(2dly.) Those which actually hinder the soul from pursuing sin, though it is
resolved to do so. The various ways by which God does this must be considered
afterward.

These are the ways, I say, by which the soul is dealt with, before the law of
indwelling sin has thrown off for a season the influencing power of the law of
grace. But now, when lust rises up to rage or madness, it will also contemn all
these, even the rod, and the One who has appointed it. It will rush at shame,
reproaches, wrath, and whatever may befall it; that is, even though these are
presented to it, it will risk them all. Rage and madness is fearless. And it
does this in two ways: —

[1st.] It possesses the mind, so that it does not allow the mind to dwell upon
the consideration of these things, but renders thoughts of them slight and
evanescent;92 or if the mind does force itself to contemplate them, sin
interposes itself between the mind and the affections, so that they will not be
influenced by it in any proportion to what is required. The soul in such a
condition will be able to take such things into contemplation, and not at all be
moved by them; and where they do prevail for a season, they are insensibly
worked from the heart again.

[2dly.] By secret stubborn resolves to risk all on the way in which it is
located. And this is the second branch of this evidence of the power of sin,
taken from the opposition that it makes to the law of grace, as it were, by
force, strength, and violence. The consideration of its deceit now follows.


========================================================================
  CHAPTER 13: 08. CHAPTER 8.
========================================================================

CHAPTER 8.

Indwelling sin is proved powerful from its deceit — Proved to be deceitful — The
general nature of deceit — James 1:14, opened — How the mind is drawn from its
duty by the deceitfulness of sin — The principal duties of the mind in our
obedience — The ways and means by which it is turned from it. The SECOND part of
the evidence of the power of sin, from its manner of operation, is taken from
its deceitfulness. In its working, it adds deceit to power. The efficacy of that
must necessarily be great. And so this is to be carefully watched against by all
those who value their souls: where power and deceit are combined, especially
advantaged and assisted by all the ways and means insisted on before.

Before we come to show what the nature of this deceitfulness of sin consists in,
and how it prevails by it, some testimonies will be briefly given as to the
thing itself, and some light will be given as to the general nature of it.

We have the express testimony of the Holy Ghost that sin, indwelling sin, is
deceitful, such as Hebrews 3:13, “Take heed that you are not hardened by the
deceitfulness of sin.” It is deceitful; take heed of it, watch against it, or it
will produce its utmost effect in hardening the heart against God. It is on
account of sin that the heart is said to be “deceitful above all things,”
Jeremiah 17:9. Take a man in other things and, as Job puts it, though he “would
be wise and crafty, he is like the wild ass’s colt,” Job 11:12 — a poor, vain,
empty nothing; but consider his heart on account of this law of sin — it is
crafty and deceitful above all things. “They are wise to do evil,” says the
prophet, “but to do good they have no knowledge,” Jeremiah 4:22. The apostle
speaks to the same purpose in Ephesians 4:22, “The old man is corrupt according
to the deceitful lusts.” Every lust, which is a branch of this law of sin, is
deceitful; and where there is poison in every stream, the fountain must
necessarily be corrupt. No particular lust has any deceit in it, except what is
communicated to it from this fountain of all actual lust, this law of sin. And
the coming of the “man of sin” is said to be in and with the “deception of
unrighteousness,” 2 Thessalonians 2:9-10.

Unrighteousness is a thing generally decried and said to be evil among men; so
that it is not easy to conceive why any man would avail for himself a reputation
by it. But there is a deceivableness in it, by which the minds of men are turned
aside from a due consideration of it, as we will show afterward. And thus the
apostle gives an account of those who are under the power of sin, saying they
are “deceived,” Titus 3:3. And the life of evil men is nothing but “deceiving,
and being deceived,” 2 Timothy 3:13. So we have sufficient testimony given as to
this qualification of the enemy with whom we deal: he is deceitful.
Consideration of this, of all things, puts the mind of man at a loss in dealing
with such an adversary. He knows he can have no security against one who is
deceitful, except by standing on his own guard and defense all his days.

Further to manifest the strength and advantage that sin has by its deceit, we
may observe that the Scripture places it for the most part as the head and
spring of every sin, as though there were no sin followed after except where
deceit went before it. So it is in 1 Timothy 2:13, 14 .93 The reason the apostle
gives as to why Adam, though he was first formed, was not first in the
transgression, is because he was not first deceived. The woman, though made
last, yet being first deceived, was first in the sin. Even that first sin began
in deceit; and until the mind was deceived, the soul was safe. Eve therefore
truly expressed the matter in Genesis 3:13, even though she did not say it for a
good end. “The serpent beguiled me,” she says, “and I ate.” She thought to
extenuate her own crime by charging the serpent; and this was a new fruit of the
sin she had thrown herself into. But the matter of fact was true — she was
beguiled before she ate; deceit went before the transgression. And the apostle
shows that sin and Satan still take the same course, 2 Corinthians 11:3 .94
Essentially he says, “There is still the same way of working towards actual sin
as there was of old: beguiling, deceiving goes before it; and sin, that is, its
actual accomplishment, follows after.” Hence, all the great works that the devil
does in the world, to stir men up to oppose the Lord Jesus Christ and his
kingdom, he does by deceit: Revelation 12:9, “The devil, who deceives the whole
world.” It would be utterly impossible that men should be prevailed on to abide
in Satan’s service, acting out his designs to their eternal, and sometimes their
temporal ruin, if they were not exceedingly deceived.95 This is why those
manifold cautions are given to us: if we would not sin, then take heed that we
are not deceived. "Let no man deceive you with vain words: for because of these
things the wrath of God comes upon the children of disobedience," Ephesians 5:6.
"Do not be deceived; God is not mocked: for whatever a man sows, that he shall
also reap," Galatians 6:7 .96 From all these testimonies we may learn the
influence that deceit has in sin, and consequently the advantage that the law of
sin has to exercise its power by deceitfulness. Where it prevails to deceive, it
does not fail to produce its fruit. The ground of this efficacy of sin by deceit
is taken from the faculty of the soul that is affected by it. Deceit properly
affects the mind; it is the mind that is deceived. When sin attempts any other
way of entrance into the soul, such as by the affections, the mind, retaining
its right and sovereignty, is able to check and control it. But where the mind
is tainted, the prevalence must be great; for the mind or understanding is the
leading faculty of the soul; and what that fixes on, the will and affections
will rush after, being capable of no consideration except what the mind presents
to them. This is why, even though the entanglement of the affections toward sin
is often most troublesome, yet the deceit of the mind is always most dangerous —
and that is because of the place that the mind possesses in the soul as to all
its operations. Its office is to guide, direct, choose, and lead; and “if the
light that is in us is darkness, how great is that darkness!” Matthew 6:23 And
this will further appear if we consider the nature of deceit in general. It
consists in presenting to the soul (or mind), things otherwise than as they are,
either in their nature, causes, effects, or present respect to the soul. This is
the general nature of deceit; and it prevails in many ways. It hides what ought
to be seen and considered; conceals circumstances and consequences; it presents
what is not,97 or things as they are not,98 as we will show afterward in
particular.

It was shown before that Satan “beguiled” and “deceived” our first parents; the
Holy Ghost gives that term to Satan’s temptation and seduction. And the
Scripture relates how he deceived them, in Genesis 3:4,5. 99 He did it by
representing things as otherwise than they really were. The fruit was desirable;
that was apparent to the eye. Hence Satan takes advantage to secretly insinuate
that in forbidding them to eat the fruit, God’s aim was merely to curtail their
happiness. To test their obedience, he hides from them that certain though not
immediate ruin would ensue upon eating it; he proposes only the present
advantage of knowledge; and so he presents the whole case quite otherwise to
them than indeed it was. This is the nature of deceit: it is a representation of
a matter under a disguise — hiding what is undesirable, and proposing what
indeed is not in it — so that the mind may make a false judgment about it. So
Jacob deceived Isaac by wearing his brother’s clothing, and putting the skins on
his hands and neck.Genesis 27:11-19

Again; deceit gains an advantage by that way of management which is inseparable
from it. It is always carried on by degrees, little by little, so that the whole
design and aim is not revealed at once. So Satan dealt in that great deceit
mentioned before; he proceeds in it by steps and degrees, First, he removes an
objection, and tells them they shall not die; then he proposes the good of
knowledge to them, and of being like God by doing it. To hide and conceal ends,
to proceed by steps and degrees, to make use of what is obtained, and from there
to press on to further effects, is the true nature of deceit. Stephen tells us
the king of Egypt “dealt subtly,” or deceitfully, “with their kindred,” Acts
7:19. He did not at first fall to killing and slaying them, but it says, Exodus
1:10, “Come, let us deal shrewdly;” beginning to oppress them. This results in
their bondage, verse 11. Having gotten this ground to make them slaves, he then
proceeds to destroy their children, verse 16. He did not fall on them all at
once, but by degrees. And this may suffice to show in general that sin is
deceitful, and to show the advantages that it gains by it. For the way, manner,
and progress of sin, in working by deceit, is fully expressed by the apostle
James:

James 1:14-15, “Every man is tempted when he is drawn away of his own lust, and
enticed. Then when lust has conceived, it gives birth to sin: and sin, when it
is finished, brings forth death.” This passage, declaring the whole of what we
aim at in this matter, must be particularly insisted on. In this verse, James
manifests that men are willing to drive the old trade which our first parents
set up at the entrance of sin; namely, excusing themselves in their sins, and
casting the occasion and blame for them on others. It is not, they say, from
themselves, from their own nature and inclinations, from their own designs, that
they committed such evils, but merely from their temptations. And if they don’t
know where to fix the evil of those temptations, they will lay them on God
himself,100 rather than go without an excuse or extenuation of their guilt.

James rebukes this evil in the hearts of men: verse 13, “Let no man say when he
is tempted, I am tempted by God: for God cannot be tempted with evil, nor does
he tempt any man.” And to show the justness of this reproof, he reveals in these
words the true causes of the rise and the whole progress of sin, manifesting
that the whole guilt of it lies upon the sinner; and that the whole punishment
of it, if not graciously prevented, will also be his lot.

We therefore have in these words, as was said, the whole progress of lust or
indwelling sin, by way of subtlety, fraud, and deceit, expressed and delimited
by the Holy Ghost. And from this we will manifest the particular ways and means
by which it puts forth its power and efficacy in the hearts of men by
deceitfulness and subtlety; and we may observe in these words —

First, the utmost end aimed at in all the actings of sin, or its tendency in its
own nature, and that is death: “Sin, when it is finished, brings forth death,”
the everlasting death of the sinner; pretend however it will, this is the end it
aims at and tends to. Hiding ends and designs is the principal property of
deceit. Sin does this to the uttermost; it pleads countless other things, but
not once does it declare that it aims at the death, the everlasting death of the
soul. And a fixed apprehension of this end of every sin is a blessed means to
prevent its prevalence in its way of deceit or beguiling.

Secondly, the general way of its acting towards that end is by temptation:
“Every man is tempted by his own lust.” I do not intend to speak in general
about the nature of temptations, because it does not belong to our present
purpose; and besides, I have done it elsewhere.101 It may suffice at present to
observe that the life of temptation lies in deceit; so that, in the business of
sin, to be effectually tempted, or to be beguiled or deceived, are the same
thing. Thus it was in the first temptation. It is everywhere called the
serpent’s beguiling or deceiving, as manifested before: “The serpent beguiled
Eve;” that is, he prevailed upon her by his temptations. So that every man is
tempted — that is, every man is beguiled or deceived — by his own lust, or
indwelling sin, which we have often declared to be the same thing.

There are five degrees by which sin proceeds in this work of tempting or
deceiving; for we showed before that this belongs to the nature of deceit, that
it works by degrees, gaining its advantage by one step, in order to gain
another. The first of these consists in drawing off or drawing away: “Every man
is tempted when he is drawn away by his own lust.” The second is in enticing:
“And is enticed.” The third in the conception of sin: “When lust has conceived.”
When the heart is enticed, then lust conceives in it. The fourth is birthing sin
in its actual accomplishment: “When lust has conceived it gives birth to sin.”
In all of which there is a secret allusion to an adulterous deviation from
conjugal duties, and conceiving or giving birth to children of whoredom and
fornication. The fifth is finishing sin, completing it, filling up the measure
of it,1 Thessalonians 2:16 by which the end originally designed by lust is
brought about: “Sin, when it is finished, brings forth death,” Just as lust in
the act of conceiving, naturally and necessarily brings forth sin, so sin being
finished, infallibly procures eternal death. The first of these relates to the
mind; it is drawn off or drawn away by the deceit of sin. The second relates to
the affections; they are enticed or entangled. The third relates to the will, in
which sin is conceived; the consent of the will is the formal conception of
actual sin. The fourth relates to the conduct in which sin is brought forth; it
exerts itself in the lives and courses of men. The fifth respects an obdurate
course in sinning, that finishes, consummates, and encloses the whole work of
sin, upon which death or eternal ruin ensues.

I will principally consider the first three (mind, affections, and will), in
which the main strength of the deceit of sin lies; and that is because in
believers, whose state and condition is principally proposed for consideration,
God is, for the most part, pleased to graciously prevent the fourth instance
(bringing forth actual sins in their conduct); and to prevent the last always
and wholly (being obdurate in finishing a course of sin). What ways God makes
use of in his grace and faithfulness to stifle the conceptions of sin in the
womb, and to hinder its actual production in the lives of men, must be spoken to
afterward. The first three instances we will insist on fully, then, as those in
which the principal concern of believers lies in this matter. The first thing
which sin is said to do, working by way of deceit, is to draw away or draw off;
this is why a man is said to be drawn off, or “drawn away” and diverted: namely,
from attending to that course of obedience and holiness which — in opposition to
sin and its law — he is bound to attend to with diligence.

Now, this effect of the deceit of sin is worked upon the mind. The mind or
understanding, as we have shown, is the guiding, the conducting faculty of the
soul. It goes before — in discerning, judging, and determining — to make the way
of moral actions fair and smooth to the will and the affections. The mind is to
the soul, what Moses told his father-in-law he might be to the people in the
wilderness: “eyes to guide them,” Numbers 10:31 and keep them from wandering in
that desolate place. The mind is the eye of the soul, without whose guidance the
will and affections would perpetually wander in the wilderness of this world,
led by any object with an apparent present good,102 as it offered or presented
itself to them. The first thing, therefore, that sin aims at in its deceitful
working, is to draw away and divert the mind from the discharge of its duty.

There are two things which belong to the duty of the mind in that special office
which it has in and about the obedience which God requires: —

1. To keep itself and the whole soul in such a frame and posture, that it may
render it ready for all duties of obedience, and watchful against all
enticements to conceive sin.

2. In particular, to carefully attend to all particular actions, so that they
are performed as God requires — that their matter, manner, time and season, are
agreeable to his will; and also for obviating 103 all particular tenders of sin
in forbidden things (chap. 9). The whole duty of the mind of a believer consists
in these two things. And so indwelling sin endeavors to divert the mind and draw
it away from both of them. The first of these is the duty of the mind in
reference to the general frame and course of the whole soul. And two things may
be considered in this: that it is founded in a due and constant consideration
(1.) of ourselves — of sin and its vileness; and (2.) of God — of his grace and
goodness. Sin labors to draw the mind away from both of these.

Secondly, in attending to those duties which are suited to obviate the working
of the law of sin in a special manner. 104

(1.) Sin endeavors to draw the mind away from a due consideration, apprehension,
and sensibility of its own vileness, and the danger which attends it. A due and
constant consideration of sin, in its nature, in all its aggravating
circumstances, in its end and tendency, especially as represented in the blood
and cross of Christ, should always abide with us:

Jeremiah 2:19, “Know therefore and see that it is an evil thing and bitter, that
you have forsaken the LORD your God.”

Every sin is a forsaking of the Lord our God. If the heart does not know, if it
does not consider, that it is an evil thing and bitter — evil in itself, and
bitter in its effects, fruit, and event — it will never be secured against it.
Besides, that frame of heart which is most accepted by God in any sinner, is the
humble, contrite, and self-abasing frame:

Isaiah 57:15, “Thus says the high and lofty One that inhabits eternity, whose
name is Holy; I dwell in the high and holy place, with him also that is of a
contrite and humble spirit, to revive the spirit of the humble, and to revive
the spirit of the contrite ones.”

See also Luke 18:13,14. 105 This becomes a sinner; no garment sits so decently
about him as this. “Be clothed with humility,” says the apostle, 1 Peter 5:5. It
is what becomes us, and it is the only safe frame. He that walks humbly, walks
safely. This is the intent of Peter’s advice, 1 Peter 1:17, “Pass the time of
your sojourning here in fear.” He gives this advice to all believers after he
himself had miscarried by another frame of mind. It is not a bondage, servile
fear, that he advises them to, disquieting and perplexing the soul. Rather it is
such a fear as may keep men constantly calling upon the Father with reference to
the final judgment, so that they may be preserved from sin, by which they were
in so great a danger:

1 Peter 1:17, “If you call on the Father, who without respect to persons judges
according to every man’s work, pass the time of your sojourning here in fear.”
This is the humble frame of soul. And how is this obtained? How is this
preserved? In no other way than by a constant, deep apprehension of the evil,
vileness, and danger of sin. So it was worked, so it was kept up, in the
approved publican. “God be merciful,” he says, “to me a sinner.” Luke 18:13 A
sense of sin106 kept him humble; and humility made way for his access to a
testimony of the pardon of sin. And this is the great preservative from sin
through grace, as we have an example in the instance of Joseph, Genesis 39:9.
Upon the urging of his great temptation, he recoils immediately into this frame
of spirit. He says, “How can I do this thing, and sin against God?” A constant,
steady sense of the evil of sin gives him such preservation, that he risks
liberty and life in opposition to it. To fear sin is to fear the Lord; so the
holy man tells us that they are the same:

Job 28:28, “The fear of the Lord is wisdom; and departing from evil is
understanding.” This therefore, in the first place and in general, is what the
law of sin puts forth its deceit about — namely, to draw the mind away from this
frame, which is the strongest fort of the soul’s defense and security. It labors
to divert the mind from a due apprehension of the vileness, abomination, and
danger of sin. It either secretly and insensibly insinuates in the mind,
lessening, excusing, and extenuating thoughts about sin; or else it draws the
mind away from pondering the danger of sin, from being conversant about it in
its thoughts as much as it should be, and has been formerly. And if, after the
heart of a man has been made tender, soft, and deeply sensible of sin, through
the word, Spirit, and grace of Christ — it has less, fewer, slighter, or less
affecting thoughts of or about the danger of sin, on any account or by any means
whatsoever, — the mind of that man has been drawn away by the deceitfulness of
sin.

There are two ways, among others, by which the law of sin endeavors deceitfully
to draw the mind away from this duty, and the frame that ensues from it: —

[1.] It does it by a horrible abuse of gospel grace. The gospel provides a
remedy against the whole evil of sin, the filth, the guilt of it, with all its
dangerous consequents. It is the doctrine of the deliverance of the souls of men
from sin and death — it is a revelation of the gracious will of God towards
sinners by Jesus Christ. What now is the genuine tendency of this doctrine, of
this revelation of grace; and what should we use and employ it for? The apostle
declares this,

Titus 2:11-12, “The grace of God that brings salvation has appeared to all men,
teaching us that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly, in this present world.” This is what the gospel teaches;
this is what we ought to learn from it and by it. Hence universal holiness is
called “conduct that becomes the gospel,” Php 1:27. It becomes the gospel, as
that which corresponds to its end, aim, and design — as that which it requires,
and which it ought to be improved toward. And accordingly it produces this
effect where the word of the gospel is received and preserved in a saving light:

Ephesians 4:20 But you have not so learned Christ, 21 if indeed you have heard
Him and have been taught by Him, as the truth is in Jesus: 22 that you put off,
concerning your former conduct, the old man which grows corrupt according to the
deceitful lusts, 23 and be renewed in the spirit of your mind, 24 and that you
put on the new man which was created according to God, in true righteousness and
holiness.107 But the deceit of sin interposes itself in this: — It separates the
doctrine of grace, from the use and the end of that doctrine. It stays on its
notions, but it intercepts its influences in its proper application. From the
doctrine of the assured pardon of sin, it insinuates a disregard of sin.108 God
in Christ makes the proposition to pardon, and Satan and sin make the conclusion
to disregard; for the deceitfulness of sin is apt to plead for a disregard of
sin, from the very grace of God by which it is pardoned. The apostle declares
his reproof and detestation of such an insinuation:

Romans 6:1, “What shall we say then? Shall we continue in sin, that grace may
abound? God forbid.”

Men’s deceitful hearts, he is saying, are apt to draw that conclusion; but far
be it from us to entertain that at all. Yet some have evidently improved that
deceit to their own eternal ruin. Jude declares, verse 4, “Ungodly men turn the
grace of God into lasciviousness.” And we have had dreadful instances of it in
the days of temptation in which we have lived.

Indeed, in opposition to this deceit lies much of the wisdom of faith, and power
of gospel grace. When the mind is fully possessed with, and cast habitually and
firmly into the mould of the notion and doctrine of gospel truth (about the full
and free forgiveness of all sins in the blood of Christ), then it is a great
effect of gospel wisdom and grace to always be able to keep the heart in a deep,
humbling sense of sin, in an abhorrence of it, and self-abasement for it. This
is the test and touchstone of gospel light: — if it keeps the heart sensible of
sin, humble, lowly, and broken on that account — if it teaches us to water a
free pardon with tears, to detest forgiven sin, and to watch diligently for the
ruin of what we are still assured will never ruin us — then it is divine, it is
from above, of the Spirit of grace. But if it secretly and insensibly makes men
loose and slight in their thoughts about sin 109 — then it is adulterated,
selfish, and false. If it would be all, and answer all ends, then it is nothing.

Hence it comes to pass that sometimes we see men walking in a bondage-frame of
spirit all their days, low in their light, little in their apprehensions of
grace; so that it is hard to discern which covenant they belong to in their
principles — whether they are under the law, or under grace; yet they may walk
with a more conscientious tenderness about sinning than many who are advanced
into higher degrees of light and knowledge than they are. It is not that the
saving light of the gospel is somehow not the only principle of saving holiness
and obedience; but that, through the deceitfulness of sin, the gospel is
variously abused to countenance the soul in its manifold neglect of its duties;
and it is used to draw the mind away from a due consideration of the nature,
deservings, and danger of sin. And this is done in several ways: —

1st. Having a frequent need for relief by gospel grace, against a sense of the
guilt of sin and the accusation of the law, the soul comes at length to make
gospel grace a common and ordinary thing, such that it may be slightly
performed. Having found a good medicine for its wounds, and having experienced
its efficacy, it comes to apply it slightly, and skins over rather than cures
its sores. A little less earnestness, a little less diligence, serves every
time, until the soul perhaps begins to convince itself of pardon in its course;
and this tends directly to draw the mind away from its constant and universal
watchfulness against sin. Someone whose light has made plain the way of access
to obtain pardon, if he is not very watchful, is far more apt to become overly
formal and careless in his work, than someone who, because of mists and
darkness, beats about to find his way rightly to the throne of grace — a man who
has often traveled a road, passes on it without regard or inquiry; but someone
who is a stranger to it, by observing all its turns and asking all travellers,
secures his journey beyond the other.

2dly. The deceitfulness of sin takes advantage of the doctrine of grace (by many
ways and means) to extend the bounds of the soul’s liberty beyond what God has
assigned to it. Some never thought they were free from a legal, bondage frame
until they had been brought into the confines of sensuality, and for some, into
the depths of it. How often sin pleads, “This strictness, this exactness, this
solicitude is in no way necessary; relief is provided in the gospel against such
things! Wouldn’t you rather live as though there were no need for the gospel,
and as though pardon of sin served no purpose?” But we will have occasion later
to speak more in particular concerning these pleas of sin from gospel grace.

3dly. In times of temptation, this deceitfulness of sin argues expressly for
sin, from gospel grace; it will plead for at least these two things: —

(1st.) That there is no need for such a tenacious, severe contending against
sin, as that principle which the new creature is fixed on. If it cannot wholly
divert the soul or mind from attending to temptations in order to oppose them,
it will endeavor to draw them away as to the manner in which they are attended:
they need not use that diligence which the soul at first apprehends is
necessary.

(2dly.) It will offer relief as to the event of sin: that it will not turn to
the ruin or destruction of the soul because it is, will be, or may be pardoned
by the grace of the gospel. And this is true; this is the great and only relief
for the soul against sin, the guilt of which the soul has already contracted— it
is the blessed and only remedy for a guilty soul. But when this is pleaded and
remembered, by the deceitfulness of sin, to have us comply with a temptation to
sin, then it is poison; poison is mixed in every drop of this balsam, to the
danger, if not the death, of the soul. And this is the first way by which the
deceitfulness of sin draws the mind away from a due attendance to that sense of
its vileness which alone is able to keep it in that humble, self-abased frame
that is acceptable with God. It makes the mind careless, as though its work were
unnecessary because of the abounding of grace. This is a soldier’s neglect of
his station — trusting to a reserve110 that is provided only in case he keeps
his own proper place.

[2.] Sin takes advantage to work by its deceit, in this matter of drawing the
mind away from a due sense of sin, and from the state and condition of men in
the world. I will give only one instance of its procedure in this kind. Men, in
their younger days, naturally have affections that are quicker, more vigorous
and active, and more sensibly at work in them, than afterward. As to their
sensible working and operation, they naturally decay; and many things befall men
in their lives that take off the edge and keenness of them. But as men lose in
their affections, they grow and improve in their understandings, resolutions,
and judgments — if they are not made drunk with sensuality, or by the
corruptions that are in the world through lust. This is why, if what formerly
had room in their affections does not find room in their minds and judgments,
they will utterly lose them: they have no more room left in their souls for
them. Thus men have no regard for (indeed, they utterly despise) those things
which their affections were set on with delight and greediness in their
childhood. But if they are things that by some means come to be fixed in their
minds and judgments, they continue to have a high esteem for them, and cling to
them as closely as they did when their affections were more vigorous; they have
only changed their seat in the soul as it were. It is this way in spiritual
things. The first and greatest seat of the sensibility of sin is in the
affections. Just as in natural youth these affections are great and large, so in
spiritual youth our spiritual affections are great and large:

Jeremiah 2:2, “I remember the kindness of your youth, the love of your
espousals.”

Besides, such [young believers] have newly come off their convictions, in which
they have been cut to the heart, so they have been made tender. Whatever touches
a wound is thoroughly felt; so the guilt of sin is felt before the wound given
by conviction is thoroughly cured. But now, when affections begin to decay
naturally, they also begin to decay as to their sensible actings and motions in
spiritual things. Although believers improve in grace, yet they may decay in
sense. At least, spiritual sense is not in them radically, but only by way of
communication. Now, in these decays, if the soul does not take care to fix a
deep sense of sin on the mind and judgment, and thereby to perpetually affect
the heart and affections, it will decay. And here the deceit of the law of sin
interposes itself. It allows a sense of sin to decay in the affections, and it
diverts the mind from entertaining a due, constant, and fixed consideration of
it. We may consider this a little in persons who never make progress in the ways
of God beyond conviction. How sensible of sin they will be for a season! How
they will then mourn and weep under a sense of the guilt of it! How they will
cordially and heartily resolve against it! Affections are vigorous and they rule
in their souls, as it were. But they are like an herb that will flourish for a
day or two with watering, even though it has no root: for a while after, we see
that these men, the more experience they have had of sin, the less they are
afraid of it, as the wise man intimates

Ecclesiastes 8:11 Because the sentence against an evil work is not executed
speedily, therefore the heart of the sons of men is fully set in them to do
evil. And at length they come to be the greatest disdainers of sin in the world.
There is no sinner like one who has sinned away his convictions of sin. What is
the reason for this? The sense of sin was in their convictions, fixed on their
affections. As it decayed in them, they took no care to have it deeply and
graciously fixed on their minds. The deceitfulness of sin deprived them of this,
and so it ruined their souls. In some measure this is true with believers. If
the sensibility of the affections decays, if they grow heavy and obtuse, and
great wisdom and grace are not used to fix a due sense of sin upon the mind and
judgment — a sense which may provoke, excite, enliven, and stir up the
affections every day — then great decays will ensue. At first, sorrow, trouble,
grief, and fear affected the mind, and would give it no rest. But afterward, if
the mind does not affect the heart with sorrow and grief over sin, the whole of
it will be cast out, and the soul will be in danger of being hardened.

These are some of the ways by which the deceit of sin diverts the mind from the
first part of its safe preserving frame, or by which sin draws the mind away
from its constant watchfulness against sin and all its effects.

(2.) The second part of this general duty of the mind is to keep the soul in a
constant, holy consideration of God and his grace. This evidently lies at the
spring-head of gospel obedience. The way by which sin draws the mind away from
this part of its duty, is open and sufficiently known, even though it is not
sufficiently watched against. Now, the Scripture everywhere declares that this
is filling the minds of men with earthly things. It places this in direct
opposition to that heavenly frame of the mind which is the spring of gospel
obedience:

Colossians 3:2, “Set your affections,” or set your minds, “on things above, not
on things on the earth;”

It is as if he had said, “You cannot be set or fixed on both heavenly and
earthly things together, so as to principally and chiefly mind them both.” And
the affections toward one and the other, proceeding from these different
principles of minding one and the other, are opposed — they are directly
inconsistent:

1 John 2:15, “Do not love the world, nor the things that are in the world. If
any man loves the world, the love of the Father is not in him.” And acting in a
way that is suitable to these earthly affections is also proposed as contrary:
“You cannot serve both God and mammon.” Matthew 6:24 These are two masters whom
no man can serve at the same time to the satisfaction of both. Every inordinate
minding of earthly things, then, is opposed to that frame in which our minds
ought to be fixed on God and his grace, in a course of gospel obedience.

There are several ways by which the deceitfulness of sin draws away the mind in
this particular; but the primary one is by pressing these things on the mind
under the notion of them being lawful things, and maybe necessary things. So all
those who excuse themselves in the parable from coming to the marriage-feast of
the gospel, did it on account of their being engaged in their lawful callings —
one about his farm, another about his oxen, the means by which he ploughed in
this world. By this plea, the minds of men were drawn away from that frame of
heavenliness which is required for walking with God; and the rules of not loving
the world, or using it as if we did not use it,111 are hereby neglected.

It is not my present business to declare what wisdom, what watchfulness, what
serious and frequent trial and examination of ourselves, is required to keep our
hearts and minds in a heavenly frame in the use and pursuit of earthly things.
This is evident: that the engine by which the deceit of sin draws away and turns
aside the mind in this matter, is the pretense of the lawfulness of those things
about which sin would have the mind exercise itself; against this, very few are
armed with sufficient diligence, wisdom, and skill. And this is the first and
most general attempt that indwelling sin makes upon the soul by deceit — it
draws the mind away from a diligent attention to its course in a due sense of
the evil of sin, and a due and constant consideration of God and his grace.


========================================================================
  CHAPTER 14: 09. CHAPTER 9.
========================================================================

CHAPTER 9. The deceit of sin in drawing the mind away from a due attendance to
especial duties of obedience, instanced in meditation and prayer.

It has been declared how sin endeavors by its deceit to draw the mind away from
attending to that holy frame in walking with God in which the soul ought to be
preserved.

(2) We now proceed to show how it does the same work in reference to those
especial duties by which the designs, workings, and prevalence of sin may in an
especial manner be obviated and prevented. Sin, indeed, maintains an enmity
against all duties of obedience, or rather all duties with God in them. “When I
would do good,” says the apostle, “evil is present with me;” — Whenever I would
do good, or whatever good I would do (that is, spiritually good, good in
reference to God), sin is present with me to hinder me from it, to oppose me in
it. And on the other side, all duties of obedience lie directly against the
actings of the law of sin; for as the flesh in all its actings lusts against the
Spirit, so the Spirit in all its actings lusts against the flesh. And therefore
every duty performed in the strength and grace of the Spirit is contrary to the
law of sin: Romans 8:13, “If you, by the Spirit, mortify the deeds of the
flesh.” The actings of the Spirit of grace in spiritual duties, does this work.

These two are contrary. Yet there are some duties which, in their own nature and
by God’s appointment, have a particular influence in weakening and subduing the
whole law of sin in its very principles and greatest strengths; and the mind of
a believer should principally attend to these, in his whole course; and sin in
its deceit endeavors principally to draw the mind away from these. As in
diseases of the body, some remedies, they say, have a specific quality against
distempers; so too in this disease of the soul, there are some duties that have
an especial virtue against this sinful distemper. I will not insist on many of
them, but instance only two, which seem to me to be of this nature — namely,
that by God’s designation they have a special tendency towards the ruin of the
law of sin. And then we will show the ways, methods, and means which the law of
sin uses to divert the mind from a due attendance to them. Now, these duties are
—

First, Prayer, especially private prayer; and, Secondly, Meditation.

I put them together, because they much agree in their general nature and end,
differing only in the manner of their performance; for by meditation I mean
meditating on what respect and suitableness there is between the word and our
own hearts. That is to this end: that they may be brought to a more exact
conformity. Meditating is pondering on the truth as it is in Jesus, to discover
the image and representation of truth in our own hearts; and so it has the same
intent with prayer, which is to bring our souls into a frame that in all things
corresponds to the mind and will of God. They are like the blood and spirits in
the veins: they have the same life, motion, and use. Yet, because believers are
generally at a great loss in this duty of meditation, and having declared it to
be so efficacious for controlling the actings of the law of sin, I will in our
passage briefly give two or three rules for directing believers to a right
performance of this great duty; and they are these: —

1. Meditate about God, with God; that is, when we would undertake thoughts and
meditations of God, his excellencies, his properties, his glory, his majesty,
his love, his goodness, let it be done in a way of speaking to God, in a deep
humiliation and abasement of our souls before him. This will fix the mind, and
draw it forth from one thing to another, to give glory to God in a due manner;
and it will affect the soul until it is brought into that holy admiration of God
and delight in him, which is acceptable to him. My meaning is that it should be
done in a way of prayer and praise — of speaking to God.

2. Meditate on the word, in the word; that is, in reading it, consider the sense
in the particular passages we insist upon, looking to God for help, guidance,
and direction, in the revelation of his mind and will in it, and then labor to
have our hearts affected with it.

3. What we come short of in evenness and constancy in our thoughts of these
things, let it be made up for in frequency. Some are discouraged because their
minds, through the weakness or imperfection of their inventions, do not
regularly supply them with thoughts to carry on their meditations. Let this be
supplied by frequently returning the mind to the subject proposed to be
meditated upon, by which new senses will still be supplied to it. But this is
incidental.112

I say, these duties, among others (for we have only chosen them for an instance,
not excluding some others from the same place, office, and usefulness with
them), make an especial opposition to the very being and life of indwelling sin,
or rather faith in them does so. They are perpetually designing its utter ruin.
I will, therefore, upon this instance, and in the pursuit of our present
purpose, do these two things: —

(1.) Show the suitableness and usefulness of this duty, or these duties (as I
will handle them jointly), to ruining sin.

(2.) Show the means by which the deceitfulness of sin endeavors to draw the mind
away from a due attendance to them.

(1.) For the first, observe —

[1.] That it is the proper work of the soul, in this duty, to consider all the
secret workings and actings of sin, what advantages it has gotten, what
temptations it is in conjunction with, what harm it has already done, and what
it is still further ready to do. Hence David gives that title to one of his
prayers:

Psalms 102, “A prayer of the afflicted, when he is overwhelmed, and pours out
his complaint before the LORD.”

I speak of that prayer which is attended with a due consideration of all the
wants, straits, and emergencies of the soul. Without this, prayer is not prayer;
that is, whatever show or appearance of that duty it has, it is in no way
useful, either to the glory of God or the good of the souls of men. It is a
cloud without water, driven by the wind of the breath of men. Nor was there ever
discovered, any more present and effectual poison for souls, than binding them
to a constant form and usage of words in their prayers and supplications, which
they themselves do not understand. Bind men this way in their trades, or in
their businesses in this world, and they will quickly find its effect. By this
means they are disenabled from any due consideration of what, at present, is
good for them, or evil to them. Without this, what use can prayer serve, except
to mock God and delude men’s own souls? But in this kind of prayer which we
insist on, the Spirit of God falls in to give us his assistance, and that is in
this very matter of finding out and discovering the most secret actings and
workings of the law of sin:

Romans 8:26, “We don’t know what we should pray for as we should, but he helps
our infirmities;”

He reveals our wants to us, and what primarily we stand in need of for help and
relief. And we find by daily experience that, in prayer, believers are led into
such discoveries and convictions of the secret, deceitful work of sin in their
hearts, that no considerations could ever have led them into. So David, in
Psalms 51, intending the confession of his actual sin, having his wound in his
prayer searched by the skillful hand of the Spirit of God, he had a revelation
made to him about the root of all his miscarriages, in his original corruption,
verse 5.113 The Spirit in this duty is like the candle of the Lord to the soul,
enabling it to search all the inward parts of the belly. It gives a holy,
spiritual light into the mind, enabling it to search the deep and dark recesses
of the heart, to find out the subtle and deceitful machinations, figments, and
imaginations of the law of sin in it. Whatever notion there is of it, whatever
power and prevalence there is in it, it is laid hold of, apprehended, brought
into the presence of God, judged, condemned, and bewailed. And what can possibly
be more effectual for its ruin and destruction? For together with its discovery,
application is made for all that relief which, in Jesus Christ, is provided
against it: all the ways and means by which it may be ruined. Hence, it is the
duty of the mind to “watch unto prayer,” 1 Peter 4:7, to attend diligently to
the estate of our souls, and to deal fervently and effectually with God about
it. The same also may be said of meditation, wisely managed to its proper end.

[2.] In this duty there is worked upon the heart a deep, full sense of the
vileness of sin, with a constant renewed detestation of it. This, if anything,
undoubtedly tends to sin’s ruin. This is one design of prayer, one end of the
soul in it — namely, to draw out sin, to set it in order, to present it to
itself in its vileness, abomination, and aggravating circumstances, so that it
may be loathed, abhorred, and thrown away as a filthy thing.114 The one that
pleads with God for sin’s remission, also pleads with his own heart for its
detestation.115 In this, sin is also judged in the name of God; for the soul in
its confession subscribes to God’s detestation of sin, and to the sentence of
his law against it. There is, indeed, a course of these duties which some
convinced persons surrender themselves to as a mere cover for their lusts; they
cannot sin quietly unless they perform this duty constantly. But that prayer we
speak of is a thing of quite another nature, a thing that will allow no
intermixing with sin; much less will it serve the ends of sin’s deceit, as the
other merely formal prayer does. It will not be bribed into a secret compliance
with any of the enemies of God, or of the soul; no, not for a moment. And this
is why, oftentimes in this duty, the heart is raised to the most sincere,
effectual sense of sin, and detestation of it, that the soul ever obtains in its
whole course of obedience. And this evidently also tends to the weakening and
ruin of the law of sin.

[3.] This is the way appointed and blessed by God to obtain strength and power
against sin: James 1:5, “Does any man lack? Let him ask of God.” Prayer is the
way to obtain from God, by Christ, a supply of all our wants, assistance against
all opposition, especially that opposition which is made against us by sin. I
suppose this need not be insisted on; it is clear to every believer, in its
notion and practice. It is that in which we call upon the Lord Jesus, and upon
which he comes to our aid with suitable “help in time of need,” Hebrews 4:16.

[4.] Faith in prayer countermines all the workings of the deceit of sin; and
that is because the soul in prayer, constantly engages itself to God to oppose
all sin whatsoever:

Psalms 119:106, “I have sworn, and I will perform it: I will keep your righteous
judgments.” This is the language of every gracious soul in its addresses to God:
the inmost parts of the soul engage themselves to God, to cling to him in all
things, and to oppose sin in all things. The one who cannot do this, cannot
pray. To pray with any other frame, is to flatter God with our lips, which he
abhors. And this exceedingly helps a believer in pursuing sin to its ruin; for —

1st. If there is any secret lust that lies lurking in the heart, he will find it
either rising up against this engagement, or using its artifices to secure
itself from it. And it is discovered by this, and the conviction of the heart
concerning sin’s evil is furthered and strengthened. Sin makes the most certain
revelation of itself; and this is never more evident than when it is most
severely pursued. Lusts in men are compared to hurtful and loathsome beasts; or
men themselves are so because of their lusts. Now, such beasts keep to their
dens and coverts; they never reveal themselves as much in their proper nature
and rage, as they do when they are most earnestly pursued. And so it is with sin
and corruption in the heart.

2dly. If any sin is prevalent in the soul, it will weaken it, and take it from
the universality of this engagement to God; it will breed disloyalty in it, a
slightness in it. Now, when this is observed, it will awaken a gracious soul,
and stir it up to look about it. Spontaneous lethargy, or a causeless weariness
and indisposition of the body, is looked at as the sign of an approaching fever
or of some dangerous distemper. It stirs men up to use a timely and vigorous
prevention so they are not seized by it. So it is in this case: when the soul of
a believer finds that it is indisposed to engage itself in fervent, sincere, and
universal holiness to God, it knows that there is some prevalent distemper in it
— and so it finds the location of it, and sets itself against it.

3dly. While the soul can thus constantly engage itself to God, it is certain
that sin can rise to no ruinous prevalence. Yes, it is a conquest over sin — a
most considerable conquest — when the soul fully and clearly, without any secret
reserve, comes to such an engagement with alacrity and resolve, as in Psalms
18:23, “I was also upright before Him, And I kept myself from my iniquity.” And
it may upon such a success, triumph in the grace of God, and have good hope,
through faith, that it will have a final conquest, and what it so resolves shall
be done; that it has decreed a thing, and so it shall be established. And this
tends to disappoint, yes, to ruin the law of sin.

4thly. If the heart is not deceived by cursed hypocrisy, this engagement to God
will greatly influence it to a particular diligence and watchfulness against all
sin. There is no greater evidence of hypocrisy than to have the heart be like
the whorish woman in Proverbs 7:14-21 who said, “‘I have paid my vows,’ now I
may enjoy my sin;” or to be negligent about sin, being satisfied that it has
been prayed against. But it is otherwise in a gracious soul. Sense and
conscience about engagements against sin — made to God — make it universally
watchful against all its motions and operations. On these and various other
accounts, faith exerts itself in this duty to particularly weaken the power and
stop the progress of the law of sin.

If the mind is diligent in its watch and charge to preserve the soul from the
efficacy of sin, then it will carefully attend to this duty of prayer and its
due performance, which is of such a singular advantage to its end and purpose.
Here, therefore —

(2.) Sin puts forth its deceit in its own defense. It labors to divert and draw
the mind away from attending to this and similar duties. And there are, among
others, three engines, three ways and means, by which the deceit of sin attempts
to accomplish its design: —

[1.] It takes advantage of its weariness to the flesh. There is an aversion in
the law of sin, as was declared, to all immediate communion with God. Now, this
duty is such an aversion. There is nothing that accompanies it by which the
carnal part of the soul may be gratified or satisfied — as there may be
something of that fleshly nature in most public duties, in most things that a
man can do beyond pure acts of faith and love. There being no relief or
advantage coming in by prayer, except what is purely spiritual, this duty then
becomes wearisome, burdensome to flesh and blood. It is like travelling alone
without a companion or diversion, which makes the way seem long; but it brings
the traveller to his journey’s end with the most speed. So our Saviour declares
when, expecting that his disciples should have been engaged in this work,
according to their duty and present distress, he found them fast asleep: Matthew
26:41, “The spirit,” he says, “indeed is willing, but the flesh is weak;” and
out of that weakness grows their indisposition to and weariness of their duty.
So God complains about his people in Isaiah 43:22, “You have been weary of me.”
And it may come at length to that height which is mentioned in Malachi 1:13,
“You have said, Behold, what a weariness it is! and you have sniffed at it, says
the LORD of hosts.” The Jews suppose that it was the language of men when they
brought their offerings or sacrifices on their shoulders, which they pretended
wearied them, and they panted and puffed as men ready to faint under them — when
they brought only the torn, and the lame, and the sick. But this duty is
oftentimes rendered to the flesh. And the deceitfulness of sin makes use of this
to draw the heart by insensible degrees from a constant attendance to it. It
puts in for the relief of the weak and weary flesh. There is a compliance
between spiritual flesh and natural flesh in this matter — they help one
another; and an aversion to this duty is the effect of their compliance. So it
was in the spouse, in Song of Solomon 5:2; Song of Solomon 5:8. She was asleep,
drowsing in her spiritual condition, and pleaded her natural unfitness to rouse
herself from that state. If the mind is not diligently watchful to prevent
insinuations from this — if it does not constantly dwell on those considerations
which evidence an attendance to this duty, as being indispensable — if it does
not stir up the principle of grace in the heart to retain its rule and
sovereignty, and not be dallied with by foolish pretences — then it will be
drawn away, which is the effect aimed at by indwelling sin.

[2.] The deceitfulness of sin makes use of corrupt reasonings, taken from the
pressing and urging occasions of life. “If we were to attend strictly to all
duties of this kind,” says sin in the heart, “we would neglect our principal
work, and be useless to ourselves and others in the world.” And on this general
ground, particular businesses deprive particular duties from their due place and
time. Men do not have the leisure needed to glorify God and save their own
souls. It is certain that God gives us time enough for all that he requires of
us in any kind of work in this world. No duties need to jostle one another, I
mean not constantly. Special occasions must be determined according to special
circumstances. If we undertake anything that takes more time than we have to
perform it well, or if it robs God of what is due him, or our own souls, God
does not call us to that, nor will he bless us in it. It is more tolerable that
our duties of holiness and regard to God should entrench on the duties of our
callings and employments in this world, than the contrary; and yet neither does
God require this at our hands, in an ordinary manner or course of life. How
little, then, will he bear with what evidently is so much worse on all accounts!
Yet through the deceitfulness of sin, the souls of men are thus beguiled. They
are at length driven from their duty by several degrees.

[3.] Sin deals with the mind, to draw it away from attending to this duty, by
tendering a compensation to be made in and by other duties; just as Saul thought
to compensate his disobedience by sacrifice.1 Samuel 15:14-15 “May not the same
duty, performed in public or in the family, suffice?” And if the soul is so
foolish as not to answer, “Those things should be done, and this is not to be
left undone,” it may be ensnared and deceived. For besides a command to do this
— namely, that we should personally “watch unto prayer” — there are, as
declared, various advantages in this duty when it is performed against the
deceit and efficacy of sin; but in the more public attendance to prayer, it
doesn’t have this advantage. Sin strives to deprive the soul of these advantages
by this exchange which it tenders to the soul by its corrupt reasonings.

[4.] I may add here something which plays a part in all the workings of sin by
deceit — namely, it feeds the soul with promises and purposes of a more diligent
attendance to this duty when occasions will permit. By this means, it brings the
soul to say to its convictions of duty, as Felix said to Paul, “Go your way for
the time being; when I have a convenient season, I will call for you.” Acts
24:25 And by this means the present season and time, which alone is ours, is
often lost irrecoverably.

These are some of the ways and means by which the deceit of sin endeavors to
draw the mind away from its due attendance to this duty, which is so specially
suited to prevent its progress and prevalence, and which aims so directly and
immediately at its ruin. I might also give instances of a similar tendency in
other duties; but this may suffice to reveal the nature of this part of the
deceit of sin. And this is the first way by which it makes way for further
entangling the affections and the conception of sin. When sin has wrought this
effect on anyone, he is said to be “drawn away,” to be diverted from what in his
mind he should constantly attend to in his walking before the Lord. And this
will instruct us to see and discern where the beginning of our declensions and
failings in the ways of God lies; and that is either as to our general course,
or as to our attendance to especial duties. This is of great importance and
concern to us. When the beginnings and occasions of a sickness or distemper of
the body are known, it is a great advantage to direct the person in and towards
its cure. To recall Zion to himself, God shows her where the “beginning of her
sin,” was Micah 1:13 .116 Now, this is that which for the most part is the
beginning of sin unto us, even the drawing the mind away from a due attendance
in all things to the discharge of its duty. The principal care and charge of the
soul lies on the mind; and if that fails in its duty, the whole is betrayed,
either as to its general frame, or as to particular miscarriages. The failing of
the mind is like the failing of the watchman in Ezekiel: the whole is lost by
his neglect.

Therefore, in that self-scrutiny and search which we are called to, we are most
diligently to inquire after this. God does not look at what duties we perform —
as to their number and tally, or their nature alone — but whether we do them
with that intension of mind and spirit which he requires. Many men perform
duties in a road or course of habit; they do not, as it were, so much as think
of them; their minds are filled with other things; only duty takes up so much of
their time. This is but an endeavor to mock God and deceive their own souls.
Therefore, if you would take the true measure of yourselves, consider how it is
with you as to the duty of your minds which we have inquired after. Consider
whether, by any of the deceits mentioned, you have not been diverted and drawn
away; and if there are any decays upon you of any kind, you will find that their
beginning has been there. By one way or another, your minds have been made
heedless, regardless, slothful, and uncertain, being beguiled and drawn away
from their duty. Consider the charge in Proverbs 4:23, “Keep your heart with all
diligence, For out of it are the issues of life.” May not such a soul say, ‘If I
had attended more diligently; if I had considered more wisely the vile nature of
sin; if I had not allowed my mind to be possessed with vain hopes and foolish
imaginations, by a cursed abuse of gospel grace; if I had not permitted it to be
filled with the things of the world, and to become negligent in attending to
especial duties — I would not this day have been so sick, weak, thriftless,
wounded, decayed, and defiled. My careless, my deceived mind, has been the
beginning of sin and transgression to my soul.’ And this discovery will direct
the soul to a suitable way for its healing and recovery; this will never be
effected by multiplying particular duties, but by restoring the mind. And hence
this also appears to be the great means of preserving our souls, both as to
their general frame, and to their particular duties, according to the mind and
will of God — namely, to endeavor after a sound and steadfast mind. It is a
signal grace to have “the spirit of power, and of love, and of a sound mind,” 2
Timothy 1:7 — a stable, solid, resolved mind in the things of God, not easily
moved, diverted, changed, not drawn aside; a mind not apt to hearken after
corrupt reasonings, vain insinuations, or pretences to draw it away from its
duty. This is what the apostle exhorts believers to:

1 Corinthians 15:58, “Therefore, my beloved brethren, be steadfast, unmovable,
always abounding in the work of the Lord.” The steadfastness of our minds,
abiding in their duty, is the cause of all our unmovableness and fruitfulness in
obedience; and so Peter tells us that those who are by any means led away or
enticed, “they fall from their own steadfastness,” 2 Peter 3:17. And the great
blame that is laid upon backsliders is that they are not steadfast: Psalms
78:37, “Their heart was not steadfast.” For if the soul is safe, unless the mind
is drawn away from its duty, the soundness and steadfastness of the mind is its
great preservative. And there are three parts of this steadfastness of the mind:
— First, A full purpose to cling to God in all things; secondly, A daily
renovation and quickening of the heart to discharge this purpose; thirdly,
resolutions against all dalliances or parleys about negligences in that
discharge — which will not be spoken to here.


========================================================================
  CHAPTER 15: 10. CHAPTER 10.
========================================================================

CHAPTER 10. The deceit of sin, in drawing the mind away from its attendance to
particular duties, further revealed — Several things required in the mind of
believers with respect to particular duties of obedience — The actings of sin,
in a way of deceit, to divert the mind from them.

WE have not as yet brought to issue the first way of the working of the deceit
of sin — namely, in drawing the mind away from the discharge of its duty. We
insist on this longer on a double account: —

First, Because of its importance and concern. If the mind is drawn away, if it
is tainted, weakened, and turned aside from a due and strict attendance to its
charge and office, the whole soul, will, and affections are certainly entangled
and drawn into sin — as declared in part, and as it will further appear
afterward. Therefore we ought to give diligent heed to this, which is the design
of this exhortation of the apostle:

Hebrews 2:1, “Therefore we ought to give more earnest heed to the things which
we have heard, lest at any time we should let them slip.”

He cautions us against a failure of our minds, by the deceitfulness of sin, in
losing the life, the power, the sense, and the impress of the word of God. And
there is no way to prevent it except by giving the most “earnest heed to the
things which we have heard.” This expresses the whole duty of our minds in
attending to obedience.

Secondly, Because the actings and workings of the mind are spiritual, the
conscience is not affected by them unless it is clearly enlightened, duly
excited, and so stirred up as to take due notice of them. Conscience is not apt
to react to the mind’s failures, as if they principally respected the acts of
the whole soul. When the affections are entangled with sin (more of this
afterward), or when the will begins to conceive sin by its express consent,
conscience is apt to make an uproar in the soul; it will give it no rest or
quiet until the soul is reclaimed, or until one way or another, the conscience
is bribed or debauched. But because these neglects of the mind are spiritual,
they are seldom taken notice of, without very diligent attendance. In the
Scriptures, our minds are often called our spirits, as in Romans 1:9, “Whom I
serve with my spirit.” And they are distinguished from the soul, which
principally means the affections as used in 1 Thessalonians 5:23 : May God
sanctify you wholly... “your whole spirit and soul,” — that is, your mind and
affections. It is true that where “spirit” is used to express spiritual gifts,
those gifts are opposed to our “understanding,’’ as in 1 Corinthians 14:15 .117
There it is taken for the first act of the mind in a rational perception of
things; but as that word “spirit” is applied to any faculty of our souls, it is
the mind that it expresses. This then being our spirit, its actings are secret
and hidden, and not to be discovered without spiritual wisdom and diligence. Let
us not suppose then that we dwell too long on this consideration, which is of
such great importance to us, and yet so hidden, and which we are apt to be very
insensible of; and yet our carefulness in this matter is one of the best
evidences that we have of our sincerity. Let us not then be like a man who is
sensible, and complains of a cut finger, but is not sensible of a decay of his
spirits tending to death. There remains, therefore, as to this topic of our
discourse, the consideration of the charge of the mind in reference to
particular duties and sins; in considering this, we will do these two things:

1. Show what is required in the mind of a believer in reference to particular
duties.

2. Declare the way that the deceit of sin works to draw the mind away from
attending to these duties. The same will also be done with respect to particular
sins and their avoidance: —

1. For the right performance of any duty, it is not enough that the duty
required is actually performed, but that it is universally squared and fitted to
its rule. The great duty of the mind lies in this: namely, to attend to the rule
of duties, and to take care that all the concerns of these duties are ordered by
it. Our progress in obedience is our edification, or building. Now, it furthers
the construction of a building very little, that a man brings wood and stones,
and heaps them up without any order. They must be hewn and squared, and fitted
by line and rule, if we intend to build. Nor is it to any advantage to our
edification in faith and obedience if we multiply our duties, and heap them one
upon another, if we do not also order and dispose them according to rule. And
therefore God expressly rejects a multitude of duties, when they are not
universally suited to the rule:

Isaiah 1:11; Isaiah 1:14 “To what purpose is the multitude of your sacrifices? —
They are a trouble to me; I am weary of bearing them.” And therefore all
acceptable obedience is called “proceeding according to rule,” Galatians 6:16;
118 it is a canonical or regular obedience. Letters in the alphabet heaped
together signify nothing, unless they are disposed into their proper order. Nor
do our duties signify anything without this disposal. It is the great duty of
the mind to dispose them so, and it is to attend to this with all diligence:
Ephesians 5:15, “Walk circumspectly” — walk exactly, accurately; that is, walk
diligently in all things; take heed to the rule of what you do. We walk in
duties, but we walk circumspectly in this attention of the mind.

(1.) There are some special things which the rule directs us to, that the mind
is to attend to in every duty. Such as —

[1.] As to the matter of it, that it be full and complete. Under the law no
beast was allowed to be a sacrifice if it had any member missing, or any defect
in its parts. Such were rejected, as well as those that were lame or blind.
Duties must be complete as to the parts and the matter of them. If a part of the
required price is kept back, it may make tendering all the remainder of the
price unacceptable. Saul, in sparing Agag and the fattest of the cattle,
rendered the destruction of all the rest useless. Thus when men will give alms,
or perform other services, but not in the proportion that the rule requires, and
which the mind might discover by diligent attention, the whole duty is
vitiated.119

[2.] As to the principle of it — namely, that it be done in faith; and in this,
done by an actual derivation of strength from Christ, without whom we “can do
nothing,” John 15:5. It is not enough that the person is a believer, even though
that is necessary “to every good work,” Ephesians 2:10; but it is also necessary
that faith be particularly exercised in every duty that we do; for our whole
obedience is the “obedience of faith,” Romans 1:5 — that is, obedience is what
the doctrine of faith requires, and which the grace of faith bears or brings
forth. So Christ is expressly said to be “our life,” Colossians 3:4, our
spiritual life; that is, the spring, author, and cause of it. Now, as in natural
life, no vital act can be performed except by the actual operation of the
principle of life itself, so in spiritual life, no spiritually vital act — that
is, no duty that is acceptable to God — can be performed except by the actual
working of Christ, who is our life. And this is derived to us in no other way
than by faith; the is why the apostle says,

Galatians 2:20, “Christ lives in me: and the life which I now live in the flesh
I live by the faith of the Son of God.” Not only was Christ his life, a living
principle to him, but he led a life — that is, he discharged vital actions in
all the duties of holiness and obedience — by the faith of the Son of God, or in
him, deriving supplies of grace and strength from him by faith. Therefore, a
believer ought to diligently attend to this — namely, that everything he does to
God is done in the strength of Christ; what that consists in ought to be
diligently inquired into by all those who intend to walk with God.

[3.] In this respect to rule, the manner of the performance of every duty is to
be regarded. Now, there are two things in the manner of the performance of any
duty which a believer, who is trusted with spiritual light, ought to attend to:
—

1st. That it be done in the way and by the means that God has prescribed with
respect to the outward manner of its performance. And this is especially to be
regarded in duties of the worship of God, the matter and outward manner of which
equally fall under his command. If this is not regarded, the whole duty is
vitiated. I do not speak of those who allow themselves to be deluded by the
deceitfulness of sin, who utterly disregard the rule of the word in such things,
and worship God according to their own imaginations. Rather, I principally speak
of those who, although in general they profess to do nothing except what God
requires, as he requires it, yet they do not diligently attend to the rule— they
do not make the authority of God the sole cause and reason of what they do, and
the manner of performing it. And this is the reason why God so often calls on
his people to consider diligently and wisely, so that they may do all according
to his command.

2dly. The affections of the heart and mind in duties, belong to their
performance in the inward manner. The prescriptions and commands of God for
attendance to this are innumerable, and the lack of it renders every duty an
abomination to him. A sacrifice made without a heart, without salt, without fire
— of what value is it? No more are duties valuable without spiritual affections.
And in this, the mind is to keep the charge of God — to see that the heart which
he requires is tendered to him. And we find also that God requires especial
affections, to accompany special duties: “He that gives, [do it] with
cheerfulness;” Romans 12:8 if these are not attended to, the whole is lost.

[4.] The mind is to attend to the ends of duties, and principally the end is the
glory of God in Christ. Sin and self will impose several other ends on our
duties: it will especially press hard two upon us— first, Satisfaction of our
convictions and consciences; secondly, The praise of men; for self-righteousness
and ostentation are the main ends of men who have fallen off from God in all
their moral duties. In their sins they endeavor to satisfy their lusts; in their
duties, they endeavor to satisfy their conviction and pride. The mind of a
believer is to diligently watch against these, and to keep a single eye to the
glory of God in all things, because that is the great and general rule of all
our obedience: “Whatever you do, do all to the glory of God.” 1 Corinthians
10:31 The mind of a believer is obliged to attend diligently and constantly to
these and similar things, I say, which are commonly spoken to, with respect to
all the particular duties of our walking before God. Here then lies no small
part of the deceit of sin — namely, to draw the mind away from this watch, to
bring an inadvertency120 upon it, so that it will not keep the watch and charge
of the Lord in these things. And if it can do so, and thereby strip our duties
of all their excellences (which lie in these concerns about them that the mind
is to attend to), then it will not trouble itself much, or us, about the duties
themselves. It attempts this in several ways:

1st. By persuading the mind to content itself with generalities, and keep it
from attending to things in particular instances. For example, it would persuade
the soul to rest satisfied in a general aim of doing things to the glory of God,
without considering how every particular duty may actually have that tendency.
Thus Saul thought he had fulfilled his own duty, and had done the will of God,
and sought God’s glory in his war against Amalek; when, for lack of attending to
every particular duty in that service, he dishonored God, and ruined himself and
his posterity. Men may persuade themselves that they have a general design for
the glory of God, when they have no active principle in particular duties that
tend that way at all. If instead of fixing the mind by faith, on particularly
advancing the glory of God in a duty, the soul contents itself with a general
notion of doing so, then the mind has already been diverted and drawn away from
its charge, by the deceitfulness of sin.

If a man is travelling on a journey, it is not only required of him that he bend
his course that way in general, and so go on: he must also attend to every
turning, and to other occurrences in his way, or else he may wander and never
come to his journey’s end. So too, if we suppose that in general we aim at the
glory of God, as we all profess to do, yet we do not distinctly attend to his
glory in every duty that occurs on our way, we will never attain the end aimed
at. Someone who satisfies himself with this general purpose, without acting on
it in every special duty, will not long retain that purpose either. It does the
same work on the mind, in reference to the principle of our duties, as it does
to the end of our duties. Their principle is that they must be done in faith, in
the strength of Christ; but if men content themselves that they are believers,
and that they have faith, but they do not labor in every particular duty to
exercise their faith, to lead their spiritual lives, in all their acts, by the
faith of the Son of God — then the mind is drawn away from its duty. It is
particular actions in which we express and exercise our faith and obedience:
what we are in them, is what we are, and no more.

2dly. It draws the mind away from the duties mentioned before, by insinuating a
secret contentment into it from performing the duty itself, as to its matter.
This is a fair discharge of a natural conscience. If the duty is performed, even
though the manner of its performance comes short in almost all things of the
rule, then conscience and conviction will be satisfied. Saul, upon his
expedition against Amalek, cries to Samuel, “Come in, you blessed of the Lord; I
have done the commandment of the Lord.” He satisfied himself, even though he had
not attended as he should have to the whole will of God in that matter. And thus
it was with those in Isaiah 58:3, “Why have we fasted,” they say, “and you do
not regard it?” They had pleased themselves in the performance of their duties,
and expected that God would also be pleased with them. But he shows them at
large how they had failed, and that was so far as to render what they had done
an abomination to him. God expresses the same charge against them —

Isaiah 48:1 “Hear this, O house of Jacob, Who are called by the name of Israel,
And have come forth from the waters of Judah; Who swear by the name of the LORD,
And make mention of the God of Israel, But not in truth or in righteousness;”
The deceitfulness of sin endeavors to draw the mind to this — namely, to take up
in the performance, only the duty itself: ‘You should pray, and you have prayed;
you should give alms, and you have given alms; so then, quiet yourself in what
you have done, and continue to do the same.’ If the deceit of sin prevails in
this, the mind is discharged from further attending and watching to its duty;
this leaves the soul on the edge of many evils; for —

3dly. From this, habit in all duties will quickly ensue, which is the height of
sin’s drawing the mind away from duty: for men’s minds may be drawn from all
duties, in the midst of the most abundant performance of them; in and under
these duties, the mind may be subject to habitual diversion from its charge and
watch to the rule. What is done with such a frame is not done to God, Amos 5:25
.121 None of their sacrifices were to God, even though they professed that they
were. But they did not attend to his worship in faith, and to his glory; and so
he despised all their duties. “Israel is an empty vine; he brings forth fruit
for himself,” Hosea 10:1 .122 This is the great reason why professors thrive so
little under the performance of a multitude of duties: — They do not attend to
them in a due manner; their minds are drawn away from their circumspect watch;
and so they have little or no communion with God in them, which is the end for
which they are designed, and by which alone they become useful and profitable to
themselves. And in this manner many duties of worship and obedience are
performed by a woeful generation of hypocrites, formalists, and profane persons.
Without either life or light in themselves, or acceptance with God, their minds
are wholly estranged by the power and deceitfulness of sin, from a due
attendance to what they do.

2. As it is in respect to duties, so it is also in respect to sins. There are
various things in and about every sin, that the mind of a believer (by virtue of
its office and duty) is obliged to diligently attend to, to preserve the soul
from sin. They are things which God has appointed and sanctified to give
effectual rebukes and checks to the whole working of the law of sin. And they
are things which, in the law of grace which we are under, are exceedingly suited
and fitted to that purpose. The deceit of sin endeavors by all means to draw the
mind away from a due consideration of, and attendance to these things.

We will reflect a little upon a few of them: —

(1.) The first and most general is the sovereignty of God, the great lawgiver,
by whom sin is forbidden. Joseph fixed on this in his great temptation:

Genesis 39:9, “How can I do this great wickedness, and sin against God?”

There was a great evil in it, a great ingratitude against man, which he also
pleads and insists upon in verses 8, 9.123 But what fixed his heart and
resolution against it, was its formality: that it was sin against God, by whom
it was severely forbidden. So the apostle informs us that in our dealing in
anything that is against the law, our respect is still to be to the Lawgiver and
his sovereignty:

James 4:11-12, “If you judge the law, you are not a doer of the law, but a
judge. There is one lawgiver, who is able to save and to destroy.”

Consider this always: that there is one lawgiver, holy, righteous, armed with
sovereign power and authority; he is able to save and destroy. Hence sin is
called rebellion, casting off his yoke, despising him, and that despising is in
his sovereignty as the great lawgiver; the mind should always attend to this
practically, in all the lustings, actings, and suggestions of the law of sin.
This is especially so when advantaged by any suitable or vigorous temptation:
“It is God that has forbidden this thing; the great lawgiver, whose absolute
sovereignty I am under. I live in dependence on him, and I am to be disposed of
by him as to my present and eternal condition.” Eve fixed on this at the
beginning of her temptation, Genesis 3:3 : “God has said, we must not eat of
this tree.” But she did not keep her ground; she did not abide by that
consideration; she allowed her mind to be diverted from it by the subtlety of
Satan, which was the entrance of her transgression: and so it is for us all in
our deviations from obedience.

(2.) The punishment appointed in the law to the deceit of sin, of every sin, is
another thing that the mind should actually attend to, in reference to every
particular evil. The diversions from this, which the minds of men have been
doctrinally and practically attended with, have been an inlet into all manner of
abominations. Job professes another frame in himself, Job 31:23, “Destruction
from God was a terror to me, and because of his highness, I could not endure.”

He had mentioned many evils in the foregoing verses, and he pleads his innocence
from them, even though they were such that, because of Job’s greatness and
power, he could have committed easily without fear of danger from men. Here he
gives the reason that prevailed with him to so carefully abstain from them,
“Destruction from God was a terror to me, and by reason of his highness I could
not endure.” “I considered,” he says in effect, “that God had appointed ‘death
and destruction’ for the punishment of sin, and that such was his greatness,
highness, and power, that he could inflict it to the uttermost, in such a way
that no creature is able to abide or avoid.” So the apostle directs believers to
always consider what a “fearful thing it is to fall into the hands of the living
God,” Hebrews 10:31; and that because he has said, “Vengeance is mine, I will
recompense,” verse 30. He is a sin-avenging God, who will by no means acquit the
guilty. As in the declaration of his gracious name, infinitely full of
encouragements to poor sinners in Christ, he adds in the close that “he will by
no means clear the guilty,” Exodus 34:7 — that he may keep upon the minds of
those whom he pardons a due sense of the punishment due for every sin, from his
vindictive justice. And so the apostle would have us mind that even “our God is
a consuming fire,” Hebrews 12:29; that is, that we should consider his holiness
and vindictive justice, appointing to sin a fit recompense of reward. And men’s
breaking through this consideration, he reckons as the height of the aggravation
of their sins:

Romans 1:32, “They knew that it is the judgment of God, that those who commit
such things were worthy of death; yet they continued to do them.”

What hope is there for such persons? There is, indeed, relief against this
consideration for humbled believing souls in the blood of Christ; but this
relief is not to take the mind away from it as it is appointed by God to be a
restraint from sin. And both these considerations, even the sovereignty of God
and the punishment of sin, are put together by our Saviour:

Matthew 10:28, “Do not fear those who kill the body, but are not able to kill
the soul; but rather fear him who is able to destroy both soul and body in
hell.”

(3.) The consideration of all the love and kindness of God, against whom every
sin is committed, is another thing that the mind ought to diligently attend to;
and this is a prevailing consideration if it is rightly and graciously managed
in the soul. Moses presses this on the people:

Deuteronomy 32:6 “Do you thus repay the LORD, O foolish people and unwise? Is he
not your Father that bought you? Has he not made you, and established you?” Is
this a repayment for eternal love, and all its fruits? For the love and care of
a Father, of a Redeemer, that we have been made partakers of? And it is the same
consideration which the apostle manages to this purpose:

2 Corinthians 7:1 “Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God.”

Receiving the promises ought to be effectual, so as to stir us up to all
holiness, to work and effect abstinence from all sin. And what promises are
these? Namely, that “God will be a Father to us, and receive us,” chap. 6:17,
18; this comprises the whole of the love of God towards us here and to eternity.
If there is any spiritual ingenuity in the soul while the mind is attentive to
this consideration, there can be no prevailing attempt made upon it by the power
of sin. Now, there are two parts to this consideration: —

[1.] That which is general and common to all believers. This is managed to this
purpose,

1 John 3:1-3, “Behold, what manner of love the Father has bestowed upon us, that
we should be called the sons of God: therefore the world does not know us,
because it did not know him. Beloved, now we are the sons of God, and it does
not yet appear what we shall be: but we know that when he appears, we shall be
like him; for we shall see him as he is. And every man that has this hope in him
purifies himself, even as he is pure.”

“Consider,” he says, “the love of God, and the privileges that we enjoy by it:
‘Behold, what manner of love the Father has bestowed upon us, that we should be
called the sons of God.’ Adoption is an especial fruit of the love, and how
great a privilege this is! It is such love, and such are its fruits, that the
world knows nothing of the blessed condition which we obtain and enjoy by it:
“The world does not know us.” No indeed, for it is such love, and its effects
are so unspeakably blessed and glorious, that we ourselves are not able to
comprehend them.” What use, then, should we to make of this contemplation of the
excellent, unspeakable love of God? Why, says he, “Everyone who has this hope
purifies himself.” Every man who has been made partaker of this love, and with
that has a hope of the full enjoyment of its fruits, of being made like God in
glory, “purifies himself,” — that is, in abstaining from all and every sin, as
it is declared at large in the subsequent words.

[2.] It is to be considered as to such particular mercies and fruits of love as
every one’s soul has been made partaker of. There is no believer who, besides
the love and mercy which he has in common with all his brethren, does not also
have in the lot of his inheritance, some inclusions — some especial mercies — in
which he has a singular propriety;124 he has some joy which no stranger may
share, Proverbs 14:10. 125 — he has particular applications of covenant love and
mercy to his soul. Now, these are all provisions laid in by God, so that they
may be borne in mind against an hour of temptation — so that the consideration
of them may preserve the soul from the attempts of sin. Neglecting them is a
high aggravation of our provocations. In 1Kng 11:9, it is charged as the great
evil of Solomon, that he had sinned against special mercies, especial
intimations of love — he sinned after God had “appeared to him twice.” God
required that he should have borne in mind that especial favor, and made it an
argument against sin; but he neglected it, and he is burdened with this sore
rebuke. Indeed, all especial mercies, all especial tokens and pledges of love,
are utterly lost and misspent on us, if they are not improved to this end. This
then is another thing that it is the duty of the mind to greatly attend to, and
to effectually set in opposition to every attempt made on the soul by the law of
sin.

(4.) The considerations that arise from the blood and mediation of Christ have
the same importance. So the apostle declares,

2 Corinthians 5:14-15, “For the love of Christ constrains us; because we judge
thus, that if one died for all, then were all dead: and that he died for all,
that those who live should no longer live for themselves, but for him who died
for them, and rose again.”

There is a constraining efficacy in this consideration; it is great, forcible,
and effectual, if it is duly attended to. But I must not in particular insist on
these things here;—

(5.) Nor will I speak of the inhabitation of the Spirit — the greatest privilege
that we are made partakers of in this world. The due consideration how he is
grieved by sin; how his dwelling-place is defiled by it; how his comforts are
forfeited, lost, and despised by it — these might also be insisted on: but the
instances passed through are sufficient for our purpose.

Now, the duty of the mind in reference to particular sins and temptations lies
in this: — It is to diligently and carefully attend to these things; it is to
dwell constantly upon the consideration of them; it is to have them in continual
readiness to set in opposition to all the lustings, actings, warrings, attempts,
and rages of sin. In reference to this, sin presents and acts out its deceit in
an especial manner. It labors by all means to draw the mind away from its due
attendance to these things — to deprive the soul of this great preservative and
antidote against its poison. It endeavors to cause the soul to satisfy itself
with general undigested notions about sin, so that it may have nothing in
particular to resort to in its own defense against sin’s attempts and
temptations. And the ways by which it does this may also be briefly considered:
—

[1.] It is from the deceit of sin that the mind is spiritually slothful, and
whereby it becomes negligent in this duty. The principal discharge of its trust
in this matter is expressed by watching; which is the great caution that the
Lord Jesus gave to his disciples in reference to all their dangers from sin and
Satan: Mark 13:37, “I say to all, Watch;” that is, “Use your utmost diligence
and circumspection, so that you will not be surprised and entangled with
temptations.” It is called also consideration: “Consider your ways,” — “Consider
your latter end;”126 the lack of which God complains about in his people in
Deuteronomy 32:29 .127 Now, what is contrary to these indispensable conditions
of our preservation, is spiritual slothfulness, as the apostle declares,

Hebrews 6:11-12, “And we desire that every one of you shows the same diligence
to the full assurance of hope, to the end: that you will not be slothful.”

If we do not show diligence, we are slothful, and in danger of coming short of
inheriting the promises. See,

2 Peter 1:5-11, “And besides this, giving all diligence, add to your faith
virtue; to virtue knowledge,” etc. “For if these things are in you, and abound,
they make you such that you will neither be barren nor unfruitful in the
knowledge of our Lord Jesus Christ. But he that lacks these things is blind, and
cannot see afar off; he has forgotten that he was purged from his old sins.
Therefore, brethren, rather give diligence to make your calling and election
sure: for if you do these things you will never fall: for so an entrance will be
supplied to you abundantly,128 into the everlasting kingdom of our Lord and
Saviour Jesus Christ.” The mind is turned from all this, once it is made
slothful by the deceit of sin. Now, this sloth consists in four things: —

1st. Inadvertency.129 It does not set itself to consider and attend to its
special concerns. The apostle persuades the Hebrews with all earnestness to
attend diligently, to consider carefully, so that they may not be hardened by
the deceitfulness of sin. He gives this reason for their danger: that they were
“dull of hearing,” chap. 5:11; that is, they were slothful, and did not attend
to the things of their duty. A secret disregard is apt to creep in upon the
soul; it does not set itself to diligently mark how things are going with it,
and what is continually incumbent upon it.

2dly. An unwillingness to be stirred up to its duty.

Proverbs 19:24, “A slothful man hides his hand in his pocket,130 and will not so
much as bring it to his mouth again.”

There is an unwillingness in sloth to take any notice of warnings, calls,
excitations, or stirrings by the word, Spirit, judgments, or anything that God
makes use of to call the mind to duly consider the condition of the soul. And
this is a perfect evidence that the mind has been made slothful by the deceit of
sin: when especial calls and warnings, whether in a suitable word or a pressing
judgment, cannot prevail with the mind to pull its hand out of its pocket; that
is, to set about the special duties that it is called to.

3dly. Weak and ineffectual attempts to recover itself to its duty.

Proverbs 26:14, “As the door turns upon its hinges, so the slothful man turns
upon his bed.”

There is some motion in a door turning upon its hinges, but no progress. It
moves up and down, but is remains in the place and posture it was in before. So
it is with the spiritually slothful man on his bed, or in his security. He makes
some motions or faint endeavors to discharge his duty, but he does not go on.
Where he was one day, there he is the next; indeed, where he was one year, there
he is the next. His endeavors are faint, cold, and evanid;131 he gains no ground
by them, but is always beginning and never finishing his work.

4thly. Heartlessness upon the apprehensions of difficulties and discouragements.

Proverbs 22:13, “The slothful man says, There is a lion outside, I will be slain
in the streets.”

Every difficulty deters him from his duty. He thinks it is impossible for him to
attain to that accuracy, exactness, and perfection which he is to press after in
this matter; and therefore he contents himself in his old coldness, in his
negligence, rather than run the risk of a universal circumspection. Now, once
the deceit of sin has drawn the mind away into this frame, it lays it open to
every temptation and incursion of sin. The spouse in the Canticles seems to have
been overtaken with this distemper, Song of Solomon 5:2,3 132 and this prompts
various excuses why she cannot attend to the call of Christ, and apply herself
to her duty in walking with him.

[2.] The deceit of sin draws the mind away from its watch and duty in reference
to sin by surprisals. It falls in conjunction with some urging temptation, and
it surprises the mind into thoughts of quite another nature than those which it
ought to insist upon in its own defense. So it seems to have been with Peter:
his carnal fear, closing with the temptation in which Satan sought to winnow
him,Luke 22:31 filled his mind with so many thoughts about his own imminent
danger, that he could not take into consideration the love and warning of
Christ, nor the evil to which his temptation led him, nor anything that he have
insisted on for his preservation. And, therefore he “wept bitterly” upon
reviewing his folly in neglecting those thoughts of God and the love of Christ
which, through the assistance of the Holy Ghost, might have kept him from his
scandalous fall. And this indeed is the common way that the deceit of sin works
as to particular evils: — It lays hold on the mind suddenly with thoughts about
the present sin, possesses it, and takes it up. So that either it does not
return at all to the considerations mentioned; or else, if any thoughts of them
are suggested, the mind is so prepossessed and filled, that they make no
impression on the soul or they do not abide in it. Thus doubtless David was
surprised in the entrance of his great sin. Sin and temptation so possessed and
filled his mind with the present object of his lust, that he utterly forgot, as
it were, those considerations which he had formerly made use of when he so
diligently kept himself from his iniquity. Therefore the great wisdom of the
soul in rejecting the very first motions of sin, lies in this: if it parleys
with them, the mind may be drawn away from attending to what preserves it, and
thus rush wholly into evil.

[3.] It draws away the mind by the frequency and long continuance of its
solicitations, making at last a conquest of it, as it were. And this does not
happen without an open neglect of the soul, in failing to stir itself up to give
an effectual rebuke to sin, in the strength and by the grace of Christ — which
would have prevented its prevalence. But more will be spoken of this afterwards.
And this is the first way by which the law of sin acts its deceit against the
soul: — It draws the mind away from attending to its charge and office, both in
respect to its duty and to sin. And to the extent that this is done, the person
is said to be “drawn away” or drawn off. He is “tempted;” every man is tempted
when he is thus drawn away by his own lust, or by the deceit of sin dwelling in
him. And the whole effect of this working of the deceitfulness of sin may be
reduced to these three headings: —

1. The remission of a universally watchful frame of spirit to every duty, and
against all actings of sin, even the most hidden and secret.

2. The omission, of particularly attending to those duties which have an
especial respect to the weakening and ruin of the whole law of sin, and
obviating its deceitfulness.

3. Spiritual sloth as to a diligent regard for all the especial concerns of
duties and sins. To the extent that these three things, along with their
branches mentioned, are brought about in or upon the soul, that is the extent to
which a man is drawn away by his own lust or the deceit of sin.

There is no need to add here any directions for the prevention of this evil;
they have been sufficiently laid down in our passage through the consideration
of both the duty of the mind, and of the deceit of sin.


========================================================================
  CHAPTER 16: 11. CHAPTER 11.
========================================================================

CHAPTER 11. The working of sin by deceit to entangle the affections — The ways
by which it is done — Means of their prevention. The SECOND thing in the words
of the apostle ascribed to the deceitful working of sin is its enticing. A man
is “drawn away and enticed.” And this seems particularly to respect the
affections, as drawing away respects the mind. The mind is drawn away from duty,
and the affections are enticed to sin. From the prevalence of this, a man is
said to be “enticed,” or entangled as with a bait. So the word imports, for
there is an allusion in it to the bait with which a fish is taken on the hook
which holds him to his destruction. And concerning this effect of the deceit of
sin, we will briefly show two things:

1. What it means to be enticed, or to be entangled with the bait of sin, to have
the affections tainted with an inclination to it; and when they are so enticed.

2. What course sin takes, and in what way it proceeds to thus entice, ensnare,
or entangle the soul: —

1. For the first —

(1.) The affections are certainly entangled when they stir up frequent
imaginations about the proposed object which this deceit of sin leads and
entices towards. When sin prevails, and the affections have fully gone after it,
it fills the imagination with it, possessing it with images, likenesses,
appearances of it continually. Such persons “devise iniquity, and work evil upon
their beds;” which they also “practice” when they are able, when “it is in the
power of their hand,” Micah 2:1. As in particular, Peter tells us that “they
have eyes full of an adulteress,133 and they cannot cease from sin,” 2 Peter
2:14 — that is, their imaginations are possessed with a continual representation
of the object of their lusts. And it is so in part where the affections are in
part entangled with sin, and begin to turn aside to it. John tells us that the
things that are “in the world” are “the lust of the flesh, the lust of the eyes,
and the pride of life,” 1 John 2:16. The lust of the eyes is that which is
conveyed by them to the soul. Now, it is not the bodily sense of seeing that is
intended, but fixing the imagination on seeing such things. And this is called
the “eyes,” because things are constantly represented to the mind and soul by
it, just as outward objects are represented to the inward sense by the eyes. And
oftentimes the outward sight of the eyes is the occasion for these imaginations.
So Achan declares how sin prevailed with him, Joshua 7:21. First, he saw the
wedge of gold and Babylonish garment, and then he coveted them. He rolled them
in his imagination, the pleasures and the profit of them, and then he fixed his
heart on obtaining them. Now the heart may have a settled, fixed detestation of
sin; yet if a man finds that the imagination of the mind is frequently solicited
by it and exercised about it, he may know that his affections are secretly
enticed and entangled.

(2.) This entanglement is heightened when the imagination can prevail with the
mind to lodge vain thoughts in it, with secret delight and complacency. This is
termed by casuists, Cogitatio morosa cum delectatione — an abiding thought with
delight, which if it is towards forbidden objects, then in all cases it is
actually sinful. And yet this may be when the consent of the will to sin is not
obtained — when the soul would not for the world do the thing which thoughts yet
begin to lodge in the mind about it. The prophet complains of this “lodging of
vain thoughts” in the heart as a thing that is greatly sinful, and to be
abhorred:

Jeremiah 4:14 O Jerusalem, wash your heart from wickedness, that you may be
saved. How long shall your vain [or evil] thoughts lodge within you?

All these thoughts are messengers that carry sin to and fro between the
imagination and the affections, and increase it still, inflaming the
imagination, and more and more entangling the affections. Achan thinks about the
golden wedge, and this makes him like it and love it; by loving it, his thoughts
are infected, and they return to the imagination its worth and goodly
appearance; and so little by little the soul is inflamed to sin. And here, if
the will parts with its sovereignty, sin is actually conceived.

(3.) Inclinations or readiness to attend to extenuations of sin, or the reliefs
that are tendered against sin when it is committed, manifest the affections that
are entangled with it. We have shown, and will yet further evidence, that it is
a great part of the deceit of sin, to tender lessening and extenuating thoughts
of sin to the mind. Its language in a deceived heart is this: “Is it not a
little sin?” or “There is mercy provided;” or “In due time it will be
relinquished and given up.” Now, when the soul is ready to hearken to and
entertain such secret insinuations arising from this deceit, in reference to any
sin or unapprovable course, it is evidence that the affections are enticed. When
the soul is willing, as it were, to be tempted, to be courted by sin, to hearken
to its dalliances and solicitations, it has lost some of its conjugal affections
for Christ, and it is entangled. This is “looking on the wine when it is red,
when it gives its color in the cup, when it moves itself aright,” Proverbs 23:31
— a pleasing contemplation on the invitations of sin, whose end the wise man
gives us in verse 32.134 When the deceit of sin has prevailed thus far in any
person, then he is enticed or entangled. The will has not yet come to the actual
conception of this or that sin by its consent, but the whole soul is in a near
inclination to it. I could give many other instances as tokens and evidences of
this entanglement: these may suffice to manifest what we intend by it.

2. Our next inquiry is, How, or by what means, the deceit of sin thus proceeds
to entice and entangle the affections? Two or three of its baits are manifest in
this: —

(1.) It makes use of its former prevalence upon the mind in drawing it away from
its watch and circumspection. The wise man says, Proverbs 1:17, “Surely in vain
the net is spread in the sight of any bird;” or “before the eyes of everything
that has a wing,” as in the original. If it has eyes open to discern the snare,
and a wing to carry it away, it will not be caught· In vain the deceit of sin
would spread its snares and nets for the entanglement of the soul, while the
eyes of the mind are intent upon what it does, and so stir up the wings of its
will and affections to carry it away and avoid it. But if the eyes are put out
or diverted, the wings are of very little use for escape; and therefore this is
one of the ways which is used by those who take birds or fowls in their nets.
They have false lights, or they display things, to divert the sight of their
prey; and when that is done, they take the time to cast their nets on them. So
does the deceit of sin; it first draws away and diverts the mind by false
reasonings and pretences, as was shown, and then it casts its net upon the
affections for their entanglement.

(2.) Taking advantage of such times, it proposes sin as desirable, as
exceedingly satisfactory to the corrupt part of our affections. It gilds over
the object by a thousand pretences, which it presents to our corrupt lustings.
This is laying bait, which the apostle in this verse evidently alludes to. Bait
is something desirable and suitable, that is proposed to the hungry creature for
its satisfaction; and by all its artifices, it is rendered desirable and
suitable. Thus sin is presented to the soul by the help of the imagination; that
is, sinful and inordinate objects, which the affections cling to, are so
presented. The apostle tells us that there are “pleasures of sin,” Hebrews
11:25, which, unless they are despised, as they were by Moses, there is no
escaping sin itself. Hence those who live in sin are said to “live in pleasure,”
James 5:5. Now, this pleasure of sin consists in its suitableness to give
satisfaction to the flesh, to lust, to corrupt affections. Hence we have that
caution in Romans 13:14, “Make no provision for the flesh, to fulfill its
lusts;” that is, do not allow your minds, thoughts, or affections to fix on
sinful objects, suited to satisfy the lusts of the flesh, to nourish and cherish
them by it. He speaks to this purpose again in Galatians 5:16 : “Do not fulfil
the lust of the flesh;” — “Do not bring in the pleasures of sin, to satisfy
them.” When men are under the power of sin, they are said to “fulfill the
desires of the flesh and of the mind.”135 Thus, therefore, the deceit of sin
endeavors to entangle the affections by proposing to them, through the
assistance of the imagination, that suitableness which is in it to satisfy its
corrupt lusts, which are now set at some liberty by the inadvertency of the
mind. It presents its “wine sparkling in the cup,”136 the beauty of the
adulteress, the riches of the world, to sensual and covetous persons; and
somewhat in the like kind, in some degrees, to believers themselves. When I
therefore say that sin would entangle the soul, it prevails with the imagination
to solicit the heart, by representing this false-painted beauty or pretended
satisfactoriness of sin. And then if Satan, with any particular temptation,
falls in to its assistance, it oftentimes inflames all the affections, and puts
the whole soul into disorder.

(3.) It hides the danger that attends sin; it covers it like the hook is covered
with the bait, or the net is spread over with meat for the fowl to take. It is
not, indeed, possible that sin should utterly deprive the soul of the knowledge
of its danger. It cannot dispossess it of its notion or persuasion that “the
wages of sin is death,” and that it is the “judgment of God that those who
commit sin are worthy of death.” But it will do this: — it will so take up and
possess the mind and affections with the baits and desirableness of sin, that it
diverts them from an actual and practical contemplation of its danger. What
Satan did in and by his first temptation, sin has done ever since. At first Eve
guards herself with calling to mind the danger of sin: “If we eat or touch it we
shall die,” Genesis 3:3. But as soon as Satan had filled her mind with the
beauty and usefulness of the fruit to make one wise, how quickly she laid aside
her practical prevalent consideration of the danger of eating it, and the curse
due to it; or else she relieves herself with a vain hope and pretense that it
should not be, because the serpent told her so! So David was beguiled by the
deceit of sin in his great transgression. His lust being pleased and satisfied,
the consideration of the guilt and danger of his transgression was taken away;
and therefore he is said to have “despised the LORD,” 2 Samuel 12:9, in that he
did not consider the evil that was in his heart, and the danger that attended it
in the threatening or commination137 of the law.

Now sin, when it presses upon the soul to this purpose, will use a thousand
wiles to hide from the soul the terror of the Lord, the consequence of
transgressions, and especially of that peculiar folly to which it solicits the
mind. Hopes of pardon will be used to hide it; and future repentance will hide
it; and the present importunity of lust will hide it; occasions and
opportunities will hide it; surprisals will hide it; the extenuation138 of sin
will hide it; balancing duties against it will hide it; fixing the imagination
on present objects will hide it; desperate resolutions to risk the worst to
enjoy lust in its pleasures and profits will hide it. It has a thousand wiles,
which cannot be recounted.

(4.) Having prevailed thus far, gilding over the pleasures of sin, hiding its
end and demerits, deceit proceeds to raise perverse reasonings in the mind, to
fix it on the sin that is proposed, so that it may be conceived and brought
forth, the affections already being prevailed upon; we will speak of this under
the next heading of its progress.

Here we may stay a little, as formerly, to give a few directions for obviating
this woeful work of the deceitfulness of sin. Would we not be enticed or
entangled? Would we not be disposed to the conception of sin? Would we be turned
out of the road and the way which goes down to death? — then let us take heed of
our affections. These are of such a great concern in the whole course of our
obedience, that Scripture commonly calls them “the heart,” as the principal
thing which God requires in our walking before him. And this is not to be
slightly attended to. In Proverbs 4:23, the wise man says, “Keep your heart with
all diligence;” or, as in the original, “above” or “before all keepings;” —
Before every watch, keep your heart. You have many keepings that you watch for:
watch to keep your lives, to keep your estates, to keep your reputations, to
keep up your families. “But,” he says, “above all these things, prefer that
keeping which attends to the heart, to your affections, so they are not
entangled with sin.” There is no safety without it. Save all other things, and
lose the heart, and all is lost — lost to all eternity. You will say, then,
“What shall we do, or how shall we observe this duty?”

1. Keep your affections as to their object.

(1.) In general. In Colossians 3, the apostle gives general advice as to this
very case. His advice in the beginning of that chapter is to direct us to the
mortification of sin, which he expressly engages in verse 5: “Mortify therefore
your members which are on the earth;” — “Prevent the working and deceit of sin
which wars in your members.” And to prepare us, to enable us for this, he gives
us that great direction in verse 2: “Set your affection on things above, not on
things on the earth.” Fix your affections on heavenly things; this will enable
you to mortify sin; fill the affections with things that are above; let them be
exercised with them, and enjoy the highest place in the affections. They are
above, blessed and suitable objects, fit for and answering to our affections —
God himself, in his beauty and glory; the Lord Jesus Christ, who is “altogether
lovely, the chief of ten thousand;” grace and glory; the mysteries revealed in
the gospel; the blessedness promised by it.

If our affections were filled, taken up, and possessed with these things — as it
is our duty to make them, and as it is our happiness when they are — what access
could sin, with its painted pleasures, with its sugared poisons, with its
envenomed baits, have to our souls? How we would loathe all its proposals, and
say to them, “Get away from here, as an abominable thing!” For what are the
vain, transitory pleasures of sin, in comparison to the exceeding recompense of
the reward which is proposed to us? This is the argument the apostle presses in
2 Corinthians 4:17,18. 139

(2.) As for the object of your affections, in an especial way, let it be the
cross of Christ, which has an exceeding efficacy towards disappointing the whole
work of indwelling sin:

Galatians 6:14, “God forbid that I should glory, save in the cross of our Lord
Jesus Christ, by which the world is crucified to me, and I to the world.”

Paul gloried and rejoiced in the cross of Christ; his heart was set upon this;
and these were the effects of the cross: — it crucified the world to him; it
made the world a dead and undesirable thing. The baits and pleasures of sin are
taken, all of them, out of the world, and out of the things that are in the
world — namely, “the lust of the flesh, the lust of the eyes, and the pride of
life.” These are the things that are in the world, and it is from these that sin
takes all its baits by which it entices and entangles our souls. If the heart is
filled with the cross of Christ, it puts undesirableness and death upon them
all; it leaves no seeming beauty, no apparent pleasure or attractiveness, in
them. Again, he is saying, “It crucifies me to the world; it makes my heart, my
affections, my desires, dead to any of these things.” It roots up corrupt lusts
and affections; it leaves no principle to go out and make provision for the
flesh, to fulfill its lusts. Labor, therefore, to fill your hearts with the
cross of Christ. Consider the sorrows he underwent, the curse he bore, the blood
he shed, the cries he made, the love for your souls that was in all this, and
the mystery of the grace of God in it. Meditate on the vileness, the demerit,
and punishment of sin as represented in the cross — the blood, and the death of
Christ. Will Christ be crucified for sin, and our hearts not be crucified to sin
with him? Will we entertain it, or hearken to its dalliances, which wounded,
which pierced, which slew our dear Lord Jesus? God forbid! Fill your affections
with the cross of Christ, so that there may be no room for sin. The world once
put him out of the house into a stable, when he came to save us; let him now
turn the world out of doors, when he has come to sanctify us.

2. Look to the vigor of the affections towards heavenly things. If they are not
constantly attended to, excited, directed, and warned, then they are apt to
decay, and sin lies in wait to take every advantage against them. We have many
complaints in the Scripture about those who lost their first love, in allowing
their affections to decay. And this should make us jealous over our own hearts,
lest we also be overtaken with the same backsliding frame. Therefore be jealous
over the affections; often and strictly examine them, and call them to account;
supply them with due considerations to excite and stir them up to duty.


========================================================================
  CHAPTER 17: 12. CHAPTER 12.
========================================================================

CHAPTER 12. The conception of sin through its deceit — What it consists in — The
consent of the will to sin — The nature of it — The ways and means by which it
is obtained — Other advantages made use of by the deceit of sin — Ignorance —
Error. The THIRD success of the deceit of sin in its progressive work is the
conception of actual sin. When it has drawn the mind away from its duty, and
entangled the affections, it proceeds to conceive sin in order to bringing forth
sin: “Then when lust has conceived, it brings forth sin.” Now, the conception of
sin, in order for its perpetration, can be nothing but the consent of the will;
for just as sin cannot be committed without the consent of the will, so where
the will has consented to it, there is nothing in the soul to hinder its actual
accomplishment. God indeed, by various ways and means, frustrates bringing forth
these adulterate conceptions, causing them to melt away in the womb, or in one
way or another aborting them, so that not the least part of that sin is
committed which is willed or conceived; yet there is nothing in the soul itself
that remains to check it once the will has given its consent. Often, when a
cloud is full of rain and ready to fall, a wind comes and drives it away; and
when the will is ready to bring forth its sin, God diverts it by one wind or
another: yet the cloud was as full of rain as if it had fallen, and the soul was
as full of sin as if it had been committed. This conceiving of lust or sin, is
its prevalence in obtaining the consent of the will to its solicitations. And
hereby the soul is deflowered of its chastity towards God in Christ, as the
apostle intimates:

2 Corinthians 11:2-3, “For I am jealous over you with godly jealousy: for I have
espoused you to one husband, that I may present you as a chaste virgin to
Christ. But I fear, lest by any means, as the serpent beguiled Eve through his
subtlety, so your minds may be corrupted from the simplicity that is in Christ.”
To clear up this matter we must observe —

1. That the will is the principle, the next seat and cause, of obedience and
disobedience. Moral actions are unto us, or in us, so far as good or evil
partake of the consent of the will. He spoke truth who said of old, “Every sin
is so voluntary, that if it is not voluntary, it is not sin.” 140 It is most
true of actual sins. The formality of their iniquity arises from the acts of the
will in them and concerning them — I mean, as to the persons that commit the
sins; otherwise, in itself, the formal reason for sin is its aberration from the
law of God.

2. There is a twofold consent of the will to sin: —

(1.) That which is full, absolute, complete, and upon deliberation — a
prevailing consent; the convictions of the mind are conquered, and there is no
principle of grace in the will to weaken it. With this consent, the soul goes
into sin as a ship goes before the wind: with all its sails displayed, without
any check or stop. It rushes into sin like the horse into battle. Thereby men,
as the apostle puts it, “give themselves over to sin with greediness,” Ephesians
4:19. Thus Ahab’s will was displayed in murdering Naboth. He did it upon
deliberation, by contrivance, with full consent. Doing it gave him such
satisfaction that it cured his malady or distemper of mind. This is that consent
of the will which is exercised in finishing and completing sin in unregenerate
persons; it is not required for the single bringing forth of sin which we speak
of.

(2.) There is a consent of the will which is attended with a secret reluctance,
and a volition to the contrary. Thus was Peter’s will in denying his Master. His
will was in it, or he would not have done it. It was a voluntary action, which
he chose to do at that time. Sin would not have been brought forth, if it had
not been thus conceived. Yet, at this very time, there was resident in his will
a contrary principle of love to Christ, yes, and faith in him, which did not
utterly fail. Its efficacy was intercepted, and its operations were suspended,
actually, through the violent urging of the temptation that he was under. Yet
reluctance was in his will, and it weakened his consent to sin. Though his will
consented, it was not done with that self-pleasing which full acts of the will
would produce.141

3. Even though there may be a predominant consent in the will, which may suffice
to conceive particular sins, there cannot be an absolute, total, full consent of
the will of a believer to any sin; for —

(1.) In his will there is a principle that is fixed on good, on all good: Romans
7:21, “He would do good.” The principle of grace in the will inclines him to all
good. This is generally prevalent against the principle of sin, so that the will
is denominated from there. Grace has the rule and dominion, and not sin, in the
will of every believer. Now, that consent to sin in the will which is contrary
to the inclination and generally prevailing principle in the same will, is not
and cannot be total, absolute, and complete.

(2.) There is not only a general, ruling, prevailing principle in the will
against sin, but there is also a secret reluctance in it against its own act in
consenting to sin. It is true, the soul is not sensible sometimes of this
reluctance, because the present consent carries away the prevailing act of the
will, and takes away the sense of the lusting of the Spirit, or the reluctance
of the principle of grace in the will. But the general rule holds in all things
at all times: Galatians 5:17, “The Spirit lusts against the flesh.” It does so
actually, though not always to the same degree, nor with the same success; and
the prevalence of the contrary principle in this or that particular act does not
disprove it. It is also true on the other side. There is no acting of grace in
the will that sin does not lust against it; even though that lusting is not made
sensible in the soul, because of the prevalence of the contrary acting of grace,
yet it is enough to keep those actings from perfection in their kind. So it is
in this reluctance of grace against the acting of sin in the soul; though it is
not sensible in its operations, yet it is enough to keep that act from being
full and complete. And much of spiritual wisdom lies in discerning rightly
between the spiritual reluctance of the principle of grace in the will against
sin, and the rebukes that are given the soul by conscience upon its conviction
for sin.

4. Observe that reiterated, repeated acts of the consent of the will to sin may
beget a disposition and inclination to similar acts, that may bring the will to
a proneness and readiness to consent to sin upon easy solicitations; this is a
condition of soul that is dangerous, and greatly to be watched against.

5. This consent of the will, which we have thus described, may be considered two
ways: —

(1.) As it is exercised about the circumstances, causes, means, and inducements
to sin.

(2.) As it respects this or that actual sin. In the first sense, there is a
virtual consent of the will to sin in every inadvertence to prevent it, in every
neglect of duty that makes way for it, and in every hearkening to any temptation
leading towards it — in a word, in all the diversions of the mind from its duty,
and entanglements of the affections by sin, mentioned before. For where there is
no act of the will, formally or virtually, there is no sin. But this is not what
we are now speaking of; and in particular, the consent of the will to this or
that actual sin, so far as that sin is either committed, or prevented by other
ways and means, is not our present consideration. This is what the conceiving of
sin consists in. These things being supposed, what we consider next is the way
in which the deceit of sin proceeds to procure the consent of the will, and so
conceive actual sin in the soul. To this purpose observe: —

1. That the will is a rational appetite — it is rational as guided by the mind,
and has an appetite as it is excited by the affections; and so in its operation
or actings, it has respect to both, and is influenced by both.

2. It chooses nothing, consents to nothing, except sub ratione boni, — as it has
an appearance of good, some present good. It cannot consent to anything under
the notion or apprehension of its being evil in any kind. Good is its natural
and necessary object; and therefore, whatever is proposed to it for its consent,
must be proposed to it under an appearance of being either good in itself, or
good to the soul at present, or good as it is in the circumstances;142 so that —

3. We may see from this, the reason why the conception of sin is here placed as
a consequent of the mind’s being drawn away, and the affections being entangled.
Both of these have an influence in the consent of the will, and thereby in the
conception of this or that actual sin. Our way, therefore, is made somewhat
plain here. We have seen at large how the mind is drawn away by the deceit of
sin, and how the affections are entangled by it.

What remains is just the proper effect of these things. To discover them, we
must give instances of some of the special deceits — the corrupt and fallacious
reasonings mentioned before — and then show their prevalence on the will to
consent to sin: —

(1.) The will is imposed upon by that corrupt reasoning, that grace is exalted
in a pardon, and that mercy is provided for sinners. This first, as shown,
deceives the mind; and that opens the way to the will’s consent by removing a
sight of its evil, which the will has an aversion to. And this, in carnal
hearts, prevails so far as to make them think that their liberty consists in
being “servants of corruption,” 2 Peter 2:19 .143 And the poison of it
oftentimes taints and vitiates the minds of believers themselves; this is why we
are so cautioned against it in the Scripture.

We will therefore add a few other considerations to what has been said before,
as to the use and abuse of the doctrine of the grace of the gospel, and fix on
one place of Scripture that will give light to it There is a twofold mystery of
grace — of walking with God, and of coming to God. And the great design of sin
is to change the doctrine and the mystery of grace in reference to these things;
that is done by applying those considerations to the one, which are proper to
the other. By this means, each part is hindered; and the influence of the
doctrine of grace on them, for their furtherance, is defeated. See:

1 John 2:1-2, “These things I write to you, that you do not sin. And if any man
sins, we have an advocate with the Father, Jesus Christ the righteous: and he is
the propitiation for our sins.”

Here is the whole design and use of the gospel briefly expressed. “These
things,” he says, “I write to you.” What things were these? Those mentioned in
chap. 1 verse 2: “The life was manifested, and we have seen it, and bear
witness, and show to you that eternal life, which was with the Father, and was
manifested to us” — that is, the things concerning the person and mediation of
Christ — and in verse 7,144 that pardon, forgiveness, and expiation from sin
which is to be attained by the blood of Christ. But to what end and purpose does
he write these things to them? What do they teach, and what do they tend
towards? A universal abstinence from sin: “I write to you,” he says, “that you
do not sin.” This is the only proper, genuine end of the doctrine of the gospel.
But to abstain from all sin is not our condition in this world. Verse 8:

“If we say that we have no sin, we deceive ourselves, and the truth is not in
us.”

What, then, shall be done in this case? In supposing sin, that we have sinned,
is there no relief provided for our souls and consciences in the gospel? Yes; he
says,

“If any man sins, we have an advocate with the Father, Jesus Christ the
righteous: and he is the propitiation for our sins.”

There is full relief in the propitiation and intercession of Christ for us. This
is the order and the method of the doctrine of the gospel, and of its
application to our own souls: — first, to keep us from sin; and then to relieve
us against sin. But here enters the deceit of sin, and it puts this “new wine
into old bottles,” by which the bottles are broken, and the wine perishes as to
our benefit from it. It changes this method and order of the application of
gospel truths. It takes up the last first, and that utterly excludes the use of
the first. “If any man sins, there is pardon provided;” this is all the gospel
that sin would willingly allow to abide in the minds of men. When we would come
to God by believing, it would press the former part of being free from sin —
when indeed the gospel principally proposes the latter, the pardon of sin, for
our encouragement. And when we have come to God, and should walk with him, sin
will have only the latter proposed, that there is pardon of sin, when the gospel
principally proposes the former, of keeping ourselves from sin. The grace of God
bringing salvation, has appeared to us for that end and purpose.

Now, the mind being entangled with this deceit — drawn away from its watch by
it, diverted from the true ends of the gospel — imposes on the will to obtain
its consent in several ways: —

[1.] By a sudden surprisal in case of temptation. Temptation is the
representation of a thing as a present good, a particular good, which is rather
a real evil, a general evil. Now, when a temptation, armed with opportunity and
provocation, befalls the soul, the principle of grace in the will rises up with
a rejection and detestation of it. But all of a sudden, the mind being deceived
by sin, breaks in upon the will with a corrupt, fallacious reasoning from gospel
grace and mercy, which first staggers, and then abates the will’s opposition;
and then it causes the will to tip the scale, by giving its consent, on the side
of temptation, presenting evil as a present good — and sin in the sight of God
is thus conceived, even if it is never committed. Thus the seed of God is
sacrificed to Moloch, and the weapons of Christ are abused to serve the devil.

[2.] It does this imperceptibly. It insinuates the poison of this corrupt
reasoning little by little, until it has greatly prevailed. Just as the whole
effect of the doctrine of the gospel in holiness and obedience consists in the
soul’s being cast into the frame and mold of that doctrine,145 so the whole of
the apostasy from the gospel, is principally casting the soul into the frame and
mould of this false reasoning — so that sin may be indulged on account of grace
and pardon. By this false reasoning, the soul is gratified in sloth and
negligence, and it is taken away from its care as to particular duties, and
avoidance of particular sins. It works the soul imperceptibly away from the
mystery of the law of grace — to look for salvation as if we had never performed
any duty, being unprofitable servants after we have done all;Luke 17:10 resting
on sovereign mercy through the blood of Christ, and attending to our duties with
all diligence as if we looked for no mercy; that is, with no less care, though
with more liberty and freedom. This is what the deceitfulness of sin endeavours
by all means to work the soul away from; and thereby debauches the will when its
consent is required for particular sins.

(2.) The deceived mind imposes on the will, to obtain its consent to sin, by
proposing to it the advantages that may accrue and arise by it; which is one
medium by which it is also drawn away itself. It renders what is absolutely
evil, into a present apparent good. So it was with Eve, Genesis 3. Laying aside
all considerations of the law, covenant, and threats of God, she all at once
reflects upon the advantages, pleasures, and benefits which she would obtain by
her sin, and she counts them up to solicit the consent of her will. “It is,” she
says, “good for food, pleasant to the eyes, and to be desired to make one wise.”
What should she do, then, but eat it? Her will consented, and she did so
accordingly. Pleas for obedience are laid aside, and only the pleasures of sin
are taken into consideration. So Ahab says in 1Kng 21.2; “Naboth’s vineyard is
near my house, and I may make it a garden of herbs; therefore I must have it.” A
deceived mind imposed these considerations on his will, until it made him
obstinate in the pursuit of his covetousness through perjury and murder, to the
utter ruin of himself and his family. Thus the guilt and tendency of sin is
hidden under the cover of advantages and pleasures, and so it is conceived or
resolved in the soul.

Just as the mind being withdrawn greatly furthers the conception of sin in the
soul by the consent of the will, so too, the affections being enticed and
entangled furthers its conception; they do this two ways: —

[1.] By some hasty impulse and surprisal: the affections being stirred up,
incited, and drawn out by some violent provocation or suitable temptation, they
combust the whole soul, as it were, and draw the will into consenting to what
they are provoked to and entangled with. So was the case of David in the matter
of Nabal. A violent provocation from the extreme unworthy carriage of that
foolish churl,146 stirs David up to wrath and revenge, 1 Samuel 25:13 .147 He
resolves to destroy a whole family, the innocent with the guilty, verses 33,
34.148 Self-revenge and murder were, for the time, conceived, resolved, and
consented to, until God graciously took David off it. His entangled, provoked
affections surprised his will to consent to the conception of many bloody sins.
The case was the same with Asa in his anger, when he struck the prophet;149 and
with Peter in his fear, when he denied his Master. Let the soul who would take
heed of conceiving sin, take heed of entangled affections; for sin may be
suddenly conceived, and the prevalent consent of the will may be suddenly
obtained — this gives the soul a fixed guilt, even though the sin itself is
never actually brought forth.

[2.] Enticed affections procure the consent of the will by frequent
solicitations, by which they imperceptibly gain ground on it, and enthrone
themselves. Take the instance of the sons of Jacob,

Genesis 37:4. “And when [Joseph’s] brothers saw that their father loved him more
than all his brothers, they hated him, and could not speak peaceably to him.”

They hate their brother, because their father loved him. Their affections being
enticed, many new occasions arise to entangle them further, such as his dreams
and the like. This rankling lay in their hearts, and never ceased soliciting
their wills until they resolved upon his death. The unlawfulness, the
unnaturalness of the action, the grief of their aged father, the guilt of their
own souls, are all laid aside. That hatred and envy that they conceived against
him did not cease until they had gotten the consent of their wills to Joseph’s
ruin. In Proverbs 23:31-35 the wise man excellently describes this gradual
progress of the prevalence of corrupt affections, to solicit the soul to sin.
This is the usual way that sin proceeds in the destruction of those souls who
seem to have made some good engagements in the ways of God: — when it has
entangled them with one temptation, and brought their will to some liking of it,
which presently becomes another temptation, either to neglect some duty or to
refuse more light. What usually leads men to utterly fall away from God is not
what they are first entangled with. This may briefly suffice for the third
progressive act of the deceit of sin. It obtains the will’s consent to its
conception; and by this means, multitudes of sins are conceived in the heart
which no less defile the soul, or cause it to contract no less guilt, than if
they were actually committed. As a close to this discourse, I will add to what
has already been said concerning the deceitfulness of indwelling sin in general,
one or two particular ways of its deceitful actings which greatly evidence its
power and efficacy. These consist in the advantages and means it makes use of to
be relieved of the argument made against it by the Word and Spirit for its ruin.
We will here name only one heading for each sort: —

1. It takes great advantage of the darkness of the mind, to work out its design
and intents. The shades of a mind that is totally dark — that is, utterly devoid
of saving grace — are the proper workplace of sin. Hence, its effects are called
the “works of darkness,” Ephesians 5:11, Romans 13:12, as springing from it. Sin
works and brings forth by the help of a darkened mind. The working of lust under
the cover of a darkened mind is, as it were, the upper region of hell; for it
lies next door to it in its filth, horror, and confusion.

Now, there is a partial darkness still abiding in believers; they “know but in
part,” 1 Corinthians 13:12. Even though there is a principle of saving light in
them all — the day-star has risen in their hearts — yet all the shades of
darkness are not utterly expelled from them in this life. And there are two
parts, or principal effects as it were, of this remaining darkness in believers:
—

(1.) Ignorance (or nescience) of the will of God, either juris or facti,151 of
the rule and law in general; or of the reference of the particular fact that
lies before the mind, as to the law.

(2.) Positive error and mistakes — that is, taking falsehood for truth, and
darkness for light.

Now, the law of sin takes great advantage of both of these, to exert its power
in the soul.

(1.) Ignorance. If there is a remaining ignorance of anything about the will of
God, sin will be sure to make use of it, and improve that ignorance to the
utmost. Though Abimelech was not a believer, he had moral integrity in his ways
and actions; he declares so in a solemn appeal to God, the searcher of all
hearts, even in those things in which he miscarried, Genesis 20:5.152 But being
ignorant that fornication was a sin, or that it was so great a sin that it was
not becoming for a morally honest man to defile himself with it, lust hurries
Abimelech into that intention of evil in reference to Sarah, as we have it
related there.

God complains that his people “perished for lack of knowledge,” Hosea 4:6. Being
ignorant of the mind and will of God, they rushed into evil at every command of
the law of sin. Whether it concerns any duty to be performed, or any sin to be
committed, if there is darkness or ignorance in the mind about these things, sin
will not lose its advantage. Many a man — being ignorant of the duty incumbent
on him to instruct his own family, and throwing the whole weight of it onto
public teaching — is brought into habitual sloth and negligence of his duty, by
the deceitfulness of sin. However much ignorance there is of the will of God and
duty, that much advantage is given to the law of sin. From this we may see what
that true knowledge is, which is acceptable with God. How exactly many a poor
soul, who is low as to his conceptual knowledge of sin, may yet walk with God!
It seems they know enough, that sin doesn’t have much advantage against them on
that account; yet others, high in their concepts of sin, give their lusts an
advantage by their ignorance, though they don’t know they are ignorant.153

(2.) Error is a worse part or effect of the mind’s darkness, and it gives great
advantage to the law of sin. There is, indeed, ignorance in every error, but
there isn’t error in all ignorance; and so they may be distinguished. I need
only exemplify this with one consideration, and that is of men who, being
zealous for some error, seek to suppress and persecute the truth. Indwelling sin
desires no greater advantage than this. How it will, every day, every hour, pour
out wrath, revilings, and hard speeches — breathe revenge, murder, and
desolation — under the name perhaps of zeal! On this account, we may see poor
creatures every day who are pleased with themselves, as if boasting in their
excellence, when in fact they are foaming out their own shame. Under their real
darkness and pretended zeal, sin sits securely; it fills pulpits, houses,
prayers, and streets with bitter fruits of envy, malice, wrath, hatred, evil
surmisings, and false speech, full as they can hold. The usual result with such
poor creatures is that the holy, blessed, meek Spirit of God withdraws from
them, visibly and openly leaving them to that evil, froward, wrathful, worldly
spirit, which the law of sin has cherished and heightened in them. Sin dwells
nowhere more securely, than in such a frame. Thus, I say, in particular it lays
hold of any advantage to practice its deceitfulness; and in this it also exerts
its power in the soul. This single instance of improving the darkness of the
mind to its own ends, is a sufficient evidence of it.

2. There is another means used to relieve itself against the pursuit made of it
in the heart by the Word and Spirit of grace. I will name, for instance, one of
its wiles, and that is the alleviation of its own guilt. It pleads for itself
that it is not so bad, so filthy, or so fatal as it is pretended; and it
proceeds in this course of extenuation in two ways: —

(1.) Absolutely. It will have many secret pleas that the evil which it tends
towards is not as pernicious as the conscience is persuaded it is; it may be
risked without ruin. It will strongly urge these considerations when it is at
work by way of a surprisal, when the soul has no leisure or liberty to weigh its
suggestions in the balance of the sanctuary; and not seldom, the will is imposed
on by this, and advantages are gained to get itself out from under the sword of
the Spirit: — “It’s not so bad that it can’t be let alone, or allowed to die by
itself, which it will probably do in a while; there is no need for that
forcefulness which is offered in mortification; there is time enough later on to
deal with a matter of no greater importance than this;” and it makes other pleas
like those mentioned before.

(2.) Comparatively; and this is a large field for its deceit and subtlety to
lurk in: — “Though it is an evil that is indeed to be relinquished, and the soul
is to watch against it, it is not of that magnitude and degree which we see in
the lives of others, even in saints of God, much less those which some saints of
old had fallen into.” By these and similar pretences, I say, it seeks to evade
and keep its abode in the soul when it is pursued to destruction. And how small
a portion of its deceitfulness we have declared!


========================================================================
  CHAPTER 18: 13. CHAPTER 13.
========================================================================

CHAPTER 13.

Several ways by which the bringing forth of conceived Sin is obstructed.

BEFORE we proceed to the remaining evidences of the power and efficacy of the
law of sin, we will take occasion from what has been delivered, to divert to one
consideration that offers itself from that Scripture which was made the basis
and foundation for our discourse of the general deceitfulness of sin, namely,
James 1:15.154 The apostle tells us that “lust conceiving, brings forth sin.”
This seems to intimate that whatever sin is conceived, that is what is brought
forth. Now, placing the conception of sin, as we have done, in the consent of
the will to it, and reckoning, as we should, that bringing forth sin consists of
its actual commission, we know that these do not necessarily follow one another.
There is a world of sin conceived in the womb of the wills and hearts of men
that is never brought forth. Our present business, then, will be to inquire why
that comes to pass. I answer, then —

1. That this is not so, is no thanks to sin or the law of sin. What it
conceives, it would bring forth; the fact that it does not, is for the most
part, just a small abatement of its guilt. A determinate will to actually sin,
is actual sin.155 There is nothing lacking on sin’s part that every conceived
sin is not actually accomplished. The obstacle and prevention lies on another
hand.

2. There are two things that are necessary in the creature who has conceived
sin, to bring it forth — first, Power; secondly, Continuance in the will to sin,
until it is perpetrated and committed. Where these two are found, actual sin
will unavoidably ensue. It is evident, therefore, that what hinders conceived
sin from being brought forth, must affect either the power or the will of the
sinner. This must be from God; and he has two ways of doing it:

(1.) By his providence, whereby he obstructs the power to sin.

(2.) By his grace, whereby he diverts or changes the will to sin.

I don’t mention these ways of God’s dispensations distinctly, as though one of
them were always without the other; for there is much of grace in providential
administrations, and there is much of the wisdom of providence seen in the
dispensations of grace. But I distinguish them, because they appear most eminent
in it. Providence is most eminent in outward acts respecting the power of the
creature; grace, whether common or special, is most eminent in internal efficacy
respecting his will. We will begin with the first: —

(1.) When sin is conceived, the Lord obstructs its production by his providence,
in taking away or cutting short that power which is absolutely necessary to
bring forth or accomplish it; as —

[1.] Life is the foundation of all power, the principle of operation; when that
ceases, all power ceases with it. Even God himself, to evince the everlasting
stability of his own power, gives himself the title of “The living God.” Now, he
frequently obviates the power to actually execute sin by cutting short and
taking away the lives of those who have conceived it. Thus he dealt with the
army of Sennacherib when, just as he purposed, so he threatened that “the LORD
would not deliver Jerusalem out of his hand,” 2Kng 18:35.156 God threatens to
cut short his power, so that he would not execute his intent, chap. 19:28;157
and he accordingly performs this, by taking away the lives of his soldiers,
verse 35,158 without whom it was impossible for Sennacherib’s conceived sin to
be brought forth.

Moses excellently sets forth this providential dispensation in the obstruction
of conceived sin, in the case of Pharaoh:

Exodus 15:9-10, “The enemy said, I will pursue, I will overtake, I will divide
the spoil; my lust will be satisfied upon them; I will draw my sword, my hand
shall destroy them. You blew with your wind, and the sea covered them: they sank
like lead, in the mighty waters.”

Sin’s conception is fully expressed, and just as full a prevention is annexed to
it. In the same way, he dealt with the companies of fifties and their captains
who came to apprehend Elijah, 2Kng 1:9-12. Fire came down from heaven and
consumed them when they were ready to take him. And various other instances of
the same nature might be recalled. We have what is of universal concern in that
great providential alteration which put a period to the lives of men. Men living
hundreds of years had a long season in which to bring forth the sins they
conceived; therefore the earth was filled with violence, injustice, and
rapine,159 and “all flesh corrupted their way,” Genesis 6:12, 13.160 To prevent
a similar inundation of sin, God shortens the course of the pilgrimage of men on
the earth, and reduces their lives to a much shorter measure.

Besides this general law, God daily cuts off persons who had conceived much
mischief and violence in their hearts, and thus He prevents its execution:
“Blood-thirsty and deceitful men do not live out half their days.” Psalms 55:23
They would still have much work to do, if only they had space given to them to
execute the bloody and sinful purposes of their minds. The psalmist tells us,
Psalms 146:4, “In the day that the breath of man goes forth, his thoughts
perish:”

He had many schemes about sin, but now they are all cut off. So also,

Ecclesiastes 8:12-13, “Though a sinner does evil a hundred times, and his days
are prolonged, yet I surely know that it will be well with those who fear God,
who fear before him. But it will not be well with the wicked, nor will he
prolong his days, which are like a shadow; because he does not fear before God.”

However long a wicked man lives, yet he dies judicially, and he will not abide
to do the evil he had conceived. But now, seeing that we have granted that even
believers themselves may conceive sin through the power and the deceitfulness of
it, it may be inquired whether God ever thus obviates its production and
accomplishment in them, by cutting off and taking away their lives, so they will
not be able to perform it. I answer —

1st. That God does not judicially cut off and take away the life of any of his
own for this end and purpose: that he may thereby prevent the execution or
bringing forth of any particular sin that he conceived, and which he would have
perpetrated without taking it away; for —

(1st.) This is directly contrary to the very declared end of the patience of God
towards them, 2 Peter 3:9.161 This is the very end of the longsuffering of God
towards believers: that before they depart from here, they may come to the
sense, acknowledgment, and repentance of every known sin. This is the constant
and unchangeable rule of God’s patience in the covenant of grace; it is so far
from being an encouragement to sin, that it is a motive for universal
watchfulness against it — it’s of the same nature as all gospel grace, and of
mercy in the blood of Christ. Now, this dispensation which we speak of, would
lie in direct contradiction to that.

(2dly.) This also flows from the former: that whereas conceived sin contains the
whole nature of it, as our Saviour declares at large in Matthew 5 — and being
cut off under the guilt of sin in order to prevent its further progress, argues
for a continuance in the purpose of it without repentance — it can only be that
those who are judicially cut off this way must perish forever. But God does not
deal so with his own; he does not throw away the people whom he foreknew.Romans
8:29 And this is why David prays for the patience of God mentioned before, that
it might not be so with him: Psalms 39:13, “O spare me, that I may recover
strength, before I go from here, and am no more.” Yet —

2dly. There are some cases in which God may and does take away the lives of his
own, to prevent the guilt they would otherwise be involved in; such as —

(1st.) In the approach of some great temptation and trial upon the world. God
knowing that particular ones of his would not be able to withstand it and hold
out against it, but would dishonor him and defile themselves, he may, and
doubtless often does, take them out of the world, to take them out of its way:
Isaiah 57:1, “The righteous is taken away from the evil to come;” — not only the
evil of punishment and judgment, but the evil of temptations and trials, which
often proves much the worse of the two. Thus a captain in war may call a soldier
away from his watch and guard when he knows that he isn’t able, through some
infirmity, to bear the stress and force of the enemy that is coming upon him.

(2dly.) In case they are engaged in any way that is not acceptable to him,
through ignorance or not knowing his mind and will. This seems to have been the
case of Josiah. And, doubtless, the Lord oftentimes proceeds this way with his
own. When any of his own are engaged in ways that do not please him, through the
darkness and ignorance of their minds — so that they may not proceed to further
evil or mischief — he calls them away from their station and employment, and
takes them to himself; there they will err and mistake no more. But, in ordinary
cases, God has other ways to divert his own from sin than by killing them, as we
will see afterward.

[2.] God providentially hinders bringing forth conceived sin, by taking away and
cutting short the power of those who conceived it. So that, even though their
lives continue, they won’t have the power that makes it possible for them to
execute what they had intended, or to bring forth what they had conceived. We
also have various instances of this. This was the case with the builders of
Babel in Genesis 11. Whatever they aimed at in particular, it was done in
pursuit of a design of apostasy from God. One thing requisite to accomplishing
what they aimed at, was the oneness of their language; so God says,

Genesis 11:6, “They all have one language; and this is what they begin to do:
now nothing that they have imagined to do will be restrained from them.” In an
ordinary way they will accomplish their wicked design. What course does God now
take to obviate their conceived sin? Does he bring a flood upon them to destroy
them, as in the old world some time before? Does he send his angel to cut them
off, like the army of Sennacherib afterward? Does he by any means take away
their lives? No; their lives are continued. But he “confounds their language,”
so they cannot go on with their work, verse 7 — he takes away what their power
consisted in. He proceeded in like manner with the Sodomites, Genesis 19:11.
They were engaged in, and set upon the pursuit of, their filthy lusts. God
strikes them with blindness, so they could not find the door, where they thought
to use violence to compass their ends. Their lives were continued, and their
will to sin; but their power was cut short and abridged. His dealing with
Jeroboam, 1Kng 13:4, was of the same nature. He stretched out his hand to lay
hold of the prophet, and it withered and became useless. This is an eminent way
of the effectual acting of God’s providence in the world, for stopping that
inundation of sin which would overflow all the earth if every womb of it were
opened. He cuts men short of their moral power, by which they would effect it.
By this means, many a wretch who has conceived mischief against the church of
God, has been divested of his power by which he thought to accomplish it. Some
have their bodies struck with diseases so they can no longer serve their lusts,
or accompany them in perpetrating their folly; some are deprived of the
instruments by which they would work. There has been for many days, enough sin
conceived to root out the generation of the righteous from the face of the earth
— if men had the strength and ability to do their will — if God had not cut off
and shortened their power, and the days of their prevalence.

Psalms 64:6, “They search out iniquities; they accomplish a diligent search:
both the inward thought of every one of them, and the heart, is deep.”

All things are in readiness; the design is well laid; their counsels are deep
and secret; what now will hinder them from doing whatever they have imagined to
do?

Psalms 64:7-8, “But God will shoot at them with an arrow; suddenly they will be
wounded. So they will trip over their own tongue, to fall upon themselves.”

God meets with them, and brings them down, so they will not be able to
accomplish their design. And this way of God’s preventing sin seems to be, at
least ordinarily, specific to the men of the world; God deals this way with them
every day, and leaves them to pine away in their sins. They go all their days
filled with the iniquity they have conceived, and so greatly burdened that they
cannot be delivered from it. The prophet tells us they practice the iniquity
they had conceived, “because it is in the power of their hand. If they have
power for it, they will accomplish it,” Micah 2:1.162 “They use their power to
shed blood.” Ezekiel 22:6 This is the measure of their sinning: their power.
Many of them do no more evil, and commit no more sin, than they can. Their whole
restraint lies in being cut short in power, in one way or another. Their bodies
will not serve them for their contrived uncleannesses, nor their hands for their
revenge and rapine, nor their instruments for persecution; but they go burdened
with their conceived sin, and are disquieted and tortured by it all their days.
This is why they become, in themselves as well as to others, “a troubled sea
that cannot rest,” Isaiah 57:20.

It may also be, in some cases — under some violent temptations, or in some
mistakes — that God may thus obviate the accomplishment of conceived sin in his
own people. There seems to be an instance of it in dealing with Jehoshaphat. He
had designed, against the mind of God, to unite with Ahab, and send his ships
with him to Tarshish; but God breaks apart his ships by a wind, so he could not
accomplish what he designed. But in God’s dealing with his own in this way,
there is a difference from the same dispensation towards others; for —

1st. It is only so in cases of extraordinary temptation. When, through the
violence of temptation and the craft of Satan, they are hurried out from under
the conduct of the law of grace, God one way or another takes away their power,
or may do so, that they will not be able to execute what they designed. But this
is an ordinary way of dealing with wicked men. This hook of God is upon them in
the whole course of their lives; and they struggle with it, being “like a wild
bull in a net,” Isaiah 51:20. God’s net is upon them, and they are filled with
fury that they cannot do all the wickedness they would.

2dly. God does not do it to leave them to wrestle with sin, and to attempt other
ways to accomplish it upon failing in what they were engaged in; but by their
disappointment, he awakens them to think about their condition and what they are
doing, and so he consumes sin in the womb by the ways that will be insisted on
afterward. Some men’s deprivation of power for committing conceived, contrived
sin has been sanctified to the point of changing their hearts from all
dalliances with that or other sins.

[3.] God providentially hinders the bringing forth of conceived sin by opposing
an external hindering power to sinners. He leaves them their lives, and he
leaves them power to do what they intend; only he raises up an opposite power to
coerce, forbid, and restrain them.

We have an instance of this in 1 Samuel 14:45. Saul had sworn that Jonathan
would be put to death; and as far as it appears, he went on resolutely to have
slain him. God stirs up the spirit of the people; they oppose themselves to the
wrath and fury of Saul, and Jonathan is delivered. So also in 2 Chronicles
26:16-20, when king Uzziah would have offered incense himself, contrary to the
law, eighty men of the priests resisted him, and drove him out of the temple.
And to this heading are to be referred all the assistance which God stirs up to
deliver his people against the fury of persecutors. He raises up saviours or
deliverers on mount Zion, “to judge Mount Edom.” So in Revelation 12:16, the
dragon, and those acting under him and spirited by him, were in a furious
endeavor to destroy the church; God stirs up the earth to the Church’s
assistance, even men of the world who are not engaged with others in the design
of Satan. And by their opposition, he hinders them from executing their designed
rage.

God’s dealing with his own people in Hosea 2:6-7, seems to be of this nature.
They were in pursuit of their iniquities, following after their lovers. God
leaves them for a while to act in the folly of their spirits; but he sets a
hedge and a wall before them, so they will not be able to fulfill their designs
and lusts.

[4.] God obviates the accomplishment of conceived sin by removing or taking away
the objects on whom, or about whom, the sin conceived was to be committed. Acts
12:1-11 yields us a signal instance of this issue of providence. When the day
was coming in which Herod thought to slay Peter, who was then shut up in prison,
God sends for and takes him away from their rage, and from their lying in wait.
So also our Saviour was taken away from the murderous rage of the Jews before
his hour had come, John 8:59, John 10:39. Both primitive and latter times are
full of stories to this purpose. Prison doors have been opened, and poor
creatures appointed to die have been frequently rescued from the jaws of death.
In the world itself, among its men, adulterers and adulteresses, the sin of one
is often hindered and stifled by taking away the other. So wings were given to
the woman, to carry her into the wilderness, and to disappoint the world in the
execution of their rage, Revelation 12:14.

[5.] God does this by some eminent diversions of the thoughts of men who had
conceived sin. In Genesis 37:24, Joseph’s brothers threw him into a pit, with
the intent to starve him there. While they were, it seems, pleasing themselves
with what they had done, God orders a company of merchants to come by; with that
new object, he diverts their thoughts from killing their brother, to selling
him, verses 25-27; we know how far they were subservient in this to the
infinitely wise counsel of God. Thus also when Saul was in pursuit of David, and
was even ready to prevail against him to his destruction, God stirs up the
Philistines to invade the land, which both diverted Saul’s thoughts, and drew
the course of his actions another way, 1 Samuel 23:27 163

These are some of the ways by which God is pleased to hinder the bringing forth
of conceived sin, by opposing himself and his providence to the power of the
sinning creature. And we may, in our passage, take a brief view of the great
advantages to faith and the church of God which may be found in this matter;
such as —

1st. This may give us a little insight into the ever-to-be-adored providence of
God, by these and similar ways, in great variety, obstructing the breaking forth
of sin in the world. It is God who makes those dams, and shuts up those
flood-gates of corrupted nature, so that it will not break forth in a deluge of
filthy abominations, to overwhelm the creation with confusion and disorder. As
it was of old, so it is at this day:

Genesis 6:5, “Every thought and imagination of the heart of man is evil, and
that continually.” The fact that the entire earth is not filled with violence,
as it was of old, is merely from the mighty hand of God working effectually to
obstruct sin. It is from this alone that the highways, streets, and fields are
not all filled with violence, blood, rapine, uncleanness, and every villainy
that the heart of man can conceive. Oh, the infinite beauty of divine wisdom and
providence in God’s governance of the world! For its conservation takes no less
power and wisdom daily, than first making the world required.

2dly. If we will look to our own concerns, they will in a special way force us
to adore the wisdom and efficacy of the providence of God in stopping the
progress of conceived sin. The fact that we are at peace in our houses, at rest
in our beds, that we have any quiet in our enjoyments, is from this alone. Whose
person would not be defiled or destroyed — whose habitation would not be ruined
— whose blood, almost, would not be shed — if wicked men had the power to
perpetrate all their conceived sin? It may be that the ruin of some of us has
been conceived a thousand times. We are obliged to this providence of
obstructing sin, for our lives, our families, our estates, our liberties, for
whatever is or may be dear to us; for may we not say sometimes, with the
psalmist,

Psalms 57:4. “My soul is among lions: and I lie even among those who are set on
fire, even the sons of men, whose teeth are spears and arrows, and their tongue
a sharp sword?” And how is the deliverance of men contrived from such persons?

Psalms 58:6, “God breaks their teeth in their mouths, even the great teeth of
the young lions.”

He keeps this fire from burning, or quenches it when it is ready to burst into
flame. He breaks their spears and arrows, so that sometimes we aren’t so much as
wounded by them. Some he cuts off and destroys; some he cuts short in their
power; some he deprives of the instruments by which alone they can work; some he
prevents their desired opportunities, or he diverts them by providing other
objects for their lusts; and oftentimes he causes them to spend them among
themselves, upon one another. We may say, therefore, with the psalmist,

Psalms 104:24 “O LORD, how manifold are your works! In wisdom you have made them
all: the earth is full of your riches;” And with the prophet we may say,

Hosea 14:9, “Who is wise, and will understand these things? Who is prudent, and
would know them? All the ways of the LORD are right, and the just walk in them:
but transgressors fall in them.”

3dly. If these and their like are the ways by which God obviates bringing forth
conceived sin in wicked men, we may learn from this how miserable their
condition is, and in what perpetual torment, for the most part, they spend their
days. They “are like a troubled sea,” says the Lord, “that cannot rest.” Isaiah
57:20 As they endeavor that others may have no peace, so it is certain that they
themselves do not have any; the principle of sin is not impaired or weakened in
them, the will to sin is not taken away. They have a womb of sin that is able to
conceive monsters every moment. Indeed, for the most part they are forging and
framing folly all day long. They are contriving how to satisfy one lust or
another. They are either devouring by malice and revenge, or vitiating by
uncleanness, or trampling on by ambition, or swallowing by covetousness, all who
stand before them. Many of their follies and mischiefs they bring to the verge
of birth, and are in pain to be delivered; but every day God fills them with
disappointment, and shuts up the womb of sin. Some are filled with hatred of
God’s people all their days, and never once have an opportunity to exercise it.
So David describes them,

Psalms 59:6-7 “They return at evening: they make a noise like a dog, and go all
around the city. They belch with their mouth: swords are in their lips.” And yet
they are not able to accomplish their designs. What tortures such poor creatures
live in! Envy, malice, wrath, revenge, devour their hearts by not getting vent.
And when God has exercised the other acts of his wise providence in cutting
short their power, or opposing a greater power to them — when nothing else will
do — he cuts them off in their sins, and they go to the grave, full of their
purposes of iniquity. Others are no less hurried and diverted by the power of
their lusts, which they are not able to satisfy. This is the sore travail that
they are exercised with all their days: — if they accomplish their designs they
are more wicked and hellish than before; and if they do not accomplish them,
they are filled with vexation and discontentment. This is the portion of those
who do not know the Lord or the power of his grace. Do not envy their condition.
Notwithstanding their outward, glittering show, their hearts are full of
anxiety, trouble, and sorrow.

4thly. Do we sometimes see the floodgates of men’s lusts and rage set open
against the church and its interest, and does prevalence attend them, and is
power on their side for a season? Do not let the saints of God despond. He has
unspeakably various and effectual ways to stifle their conceptions, to give them
dry breasts and a miscarrying womb. He can stop their fury when he pleases.
“Surely,” says the psalmist,” the wrath of man shall praise you: the remainder
of wrath you shall restrain,” Psalms 76:10 — only as much of their wrath is let
out as will exalt his praise; he can when he pleases, set up a power greater
than the combined strength of all sinning creatures, and restrain the remainder
of the wrath that they conceived. Psalms 76:12, “He shall cut off the spirit of
princes: he is terrible to the kings of the earth.” Some he will cut off and
destroy, some he will terrify and frighten, and prevent the rage of all. He can
knock them on the head, or break out their teeth, or chain up their wrath. And
who can oppose him? Job 11:10

5thly. Those who have benefited by any of the ways mentioned may know to whom
they owe their preservation, and not look at it as a common thing. When you have
conceived sin, has God weakened your power to sin, or denied you the
opportunity, or taken away the object of your lusts, or diverted your thoughts
by new providences? — then know assuredly that you have received mercy by that.
Though God does not always deal with these providences in subservience to the
covenant of grace, yet there is always mercy in them, always a call in them to
consider their author. If God had not thus dealt with you, it may be that this
day you would have been a terror to yourselves, a shame to your relations, and
under the punishment due to some notorious sins which you conceived. Besides,
there is usually an additional guilt in sin that is brought forth, above what
there is in the mere conception of it. It may be that others would have been
ruined by it here, or drawn into a partnership in sin by it, and thus have been
eternally ruined by it. All of this was prevented by these providences; and
eternity will witness that there is a singular mercy in them. Don’t look at such
things, then, as common accidents; the hand of God is in them all, and that is a
merciful hand if not despised. If it is, God yet does good to others by it: the
world is the better for it; and you are not as wicked as you would be.

6thly. We may also see from this the great use of magistracy in the world, that
great appointment of God. Among other things, it is specifically subservient to
this holy providence, in obstructing the bringing forth of conceived sin —
namely, by the terror of the one that bears the sword. God fixes that on the
hearts of evil men, which he expresses here:

Romans 13:4, “If you do what is evil, be afraid; for he does not bear the sword
in vain: for he is the minister of God, a revenger to execute wrath upon those
who do evil.”

God fixes this on the hearts of men; and by the dread and terror of it, he
closes the womb of sin, so that it will not bring forth. When there was no king
in Israel, none to put to rebuke, and none whom evil men were afraid of, there
was woeful work and havoc among the children of men made in the world, as we may
see in the last chapters of the book of Judges. The greatest mercies and
blessings that we are made partakers of in this world, next to those of the
gospel and covenant of grace, come to us through this channel and conduit. And,
indeed, this we have been speaking about is the proper work of magistracy —
namely, to be subservient to the providence of God in obstructing the bringing
forth of conceived sin.

These, then, are some of the ways by which God providentially prevents the
bringing forth of sin: by opposing obstacles to the power of the sinner. And
[yet] sin is not consumed by them, but only sealed in the womb. Men are not
burdened for it, but with it; they are not laden in their hearts and consciences
with its guilt, but perplexed with its power, which they are not able to exert
and satisfy.

(2.) The way that still remains for our consideration — by which God obviates
the production of conceived sin — is his working on the will of the sinner, so
as to make sin be consumed in the womb. There are two ways in general by which
God thus prevents bringing forth conceived sin by working on the will of the
sinner; and they are —

[1.] By restraining grace;

[2.] By renewing grace.

He does it sometimes one way, and sometimes the other. The first of these is
common to regenerate and unregenerate persons; the latter is specific to
believers. God does it variously, as to their particulars, by them both. We will
begin with the first of them: —

[1.] God does this by way of restraining grace, by some arrow of particular
conviction, fixed in the heart and conscience of the sinner, in reference to the
particular sin which he had conceived. This staggers and changes the mind as to
the particular sin intended; it causes the hands to hang down and the weapons of
lust to fall out of them. Hereby conceived sin proves to be abortive. How God
does this work — by what immediate touches, strokes, blows, and rebukes of his
Spirit — by what reasonings, arguments, and commotions of men’s own consciences
— is not for us to find out thoroughly. It is done, as said, in unspeakable
variety; and the works of God are past finding out. But it will be insisted on
as to what light may be given to it from Scripture instances, after we have
manifested the general way of God’s procedure.

Thus then, God dealt in the case of Esau and Jacob. Esau had long conceived his
brother’s death; he comforted himself with thoughts of it, and resolutions about
it, Genesis 27:41 164 which is the way of profligate sinners. At his first
opportunity he comes forth to execute his intended rage, and Jacob concludes he
would “attack the mother with the children,” Genesis 32:11 165 An opportunity is
presented to this wicked and profane person to bring forth that sin that had now
lain in his heart twenty years; he has full power in his hand to perform his
purpose. In the midst of this posture of things, God comes in upon his heart
with some secret and effectual working of his Spirit and power, changes him from
his purpose, and causes his conceived sin to melt away, so that he falls with
embraces upon the neck of the one whom he thought to slay.166 Of the same
nature, though the way of it was peculiar, was his dealing with Laban the
Syrian, in reference to the same Jacob, Genesis 31:24.167 By a dream, a vision
in the night, God keeps Laban from so much as speaking roughly to him. It was
with him as in Micah 2:1 : he had devised evil on his bed; and when he thought
to practice it in the morning, God interposed in a dream, and hides sin from
him,168 as he says here:

Job 33:15 In a dream, in a vision of the night, When deep sleep falls upon men,
While slumbering on their beds, 16 Then He opens the ears of men, And seals
their instruction. 17 That he may withdraw man from his purpose, And hide pride
from man.” To the same purpose is that saying of the psalmist concerning the
people of God:

Psalms 106:46, “He made them to be pitied of all those that carried them
captives.”

Men usually deal rigorously with those whom they have taken captive in war. It
was the way of old to rule captives with force and cruelty. Here God turns and
changes their hearts, not in general as to himself, but in this particular: with
respect to his people. And by this way in general, God every day prevents the
bringing forth of a world of sin. He sharpens arrows of conviction on the
spirits of men as to the particular they are engaged in. Their hearts are not
changed as to sin, but their minds are altered as to this or that particular
sin. They may break the vessel they fashioned, and set to work on some other
vessel. Now, so that we may see a little into the ways by which God accomplishes
this work, we must premise the ensuing considerations: —

1st. That the general medium in which the matter of restraining grace consists,
and by which God thus prevents the bringing forth of sin, lies in certain
arguments and reasonings presented to the mind of the sinner, by which he is
induced to desert his purpose, to change and alter his mind, as to the sin he
had conceived. Reasons against it are presented to him, which prevail upon him
to relinquish his design and give up his purpose. This is the general way that
restraining grace works — it is by arguments and reasonings rising up against
the perpetration of conceived sin.

2dly. That no arguments or reasonings as such, materially considered, are
sufficient to stop or hinder any purpose of sinning, or to cause conceived sin
to prove abortive, if the sinner has the power and opportunity to bring it
forth. They are not in themselves, and on their own account, restraining grace.
For if they were, the administration and communication of grace, as grace, would
be left to every man who is able to give advice against sin. Nothing is or can
be called grace, though common and perishable, apart from its peculiar relation
to God.169 God, by the power of his Spirit, in making arguments and reasons
effectual and prevailing, turns a thing of this kind to grace, which in itself,
and in its own nature, was bare reason. That efficacy of the Spirit which the
Lord puts forth in these persuasions and motives, is what we call restraining
grace. These things being premised, we will now consider some of the arguments
we find that he has made use of to this end and purpose: —

(1st.) God stops many men in their ways, upon the conception of sin, by an
argument taken from the difficulty, if not the impossibility, of doing that they
aim at. They have a mind to do it, but God sets a hedge and a wall before them,
so that they will judge it to be so hard and difficult to accomplish what they
intend, that it is better for them to let it alone and give up. Thus Herod would
have put John Baptist to death at the first provocation, but he feared the
multitude, because they considered him a prophet, Matthew 14:5. Herod had
conceived John’s murder, and was free to execute it. But God raised this
consideration in his heart, “If I kill him, the people will riot; he has a great
party among them, and sedition will arise that may cost me my life or kingdom.”
He feared the multitude, and dared not execute the wickedness he had conceived,
because of the difficulty he foresaw he would be entangled with. And God made
the argument effectual for the time being; for otherwise we know that men will
risk the utmost hazards to satisfy their lusts, as Herod did afterward. The
Pharisees were in the very same state and condition, Matthew 21:26. They would
have decried the ministry of John, but dared not for fear of the people; and,
verse 46 of the same chapter, by the same argument, they were deterred from
killing our Saviour, who had highly provoked them by a parable depicting their
deserved and approaching destruction. They dared not do it for fear of unrest
among the people, seeing that they looked at him as a prophet. Thus God overawes
the hearts of innumerable persons in the world every day, and causes them to
desist from attempting to bring forth the sins which they conceived.
Difficulties they are sure to meet with, indeed are likely if they attempt it,
would make it impossible for them to accomplish their sin.

We owe much of our quiet in this world to the efficacy given to this
consideration in the hearts of men by the Holy Ghost; adulteries, rapines,
murders, are obviated and stifled by it. Men would engage in them daily, except
that they judge it impossible for them to fulfill what they aim at.

(2dly.) God does it by an argument taken ab incommodo — from the inconveniences,
evils, and troubles that will befall men in the pursuit of sin. If they follow
it, this or that inconvenience will ensue — this trouble, this evil, temporal or
eternal. And this argument, as managed by the Spirit of God, is the great engine
in his hand by which he throws up banks and gives bounds to the lusts of men, so
that they do not break out to the confusion of all that order and beauty which
yet remains in the works of his hands. Paul gives us the general import of this
argument,

Romans 2:14-15, “For when the Gentiles, who do not have the law, do by nature
the things contained in the law, these who do not have the law, are a law to
themselves: who show the work of the law written in their hearts, their
conscience also bearing witness, and their thoughts meanwhile accusing or else
excusing one another.”

If any men in the world may be thought to be given up to pursue and fulfill all
the sins that their lusts can conceive, it is those who do not have the law, to
whom the written law of God does not denounce the evil that attends it. “But
though they do not have it,” says the apostle, “they show its work; they do many
things which it requires, and forbear or abstain from many things that it
forbids; and so they show its work and efficacy.” But why is it that they do so?
Why, their thoughts accuse or excuse them. It is from the consideration and
arguings that they have within themselves about sin and its consequents, which
prevail upon them to abstain from many things that their hearts would carry them
to; for conscience is a man’s prejudging of himself with respect to the future
judgment of God. Thus Felix was staggered in his pursuit of sin, when he
trembled at Paul’s preaching of righteousness and of the judgment to come, Acts
24:25.170 So too, Job tells us that the consideration of punishment from God has
a strong influence on the minds of men to keep them from sin, Job 31:1-3.171 How
the Lord makes use of that consideration, even towards his own, when they have
broken the cords of his love and thrown off the rule of his grace for a time, I
have declared before.

(3dly.) God does this same work by making effectual an argument ab inutili —
from the unprofitableness of the thing that men are engaged in., Joseph’s
brothers were stayed by this from slaying him: Genesis 37:26-27, “What profit is
it,” they say, “if we slay our brother, and conceal his blood?” — we will get
nothing by it; it will bring in no advantage or satisfaction to us. And the
categories of this way by which God obstructs conceived sin, or the springs of
these kinds of arguments, are so many and various, that it is impossible to
insist particularly on them. There is nothing present or to come, nothing
belonging to this life or another, nothing desirable or undesirable, nothing
good or evil, that at one time or another, an argument may not be taken from it
to obstruct sin.

(4thly.) God accomplishes this work by arguments taken ab honesto — from what is
good and honest, what is pleasing, praiseworthy, and acceptable to himself. This
is the great road in which he walks with the saints under their temptations, or
in their conceptions of sin. He effectually restores to their minds a
consideration of all those springs and motives to obedience which are revealed
and proposed in the gospel, some at one time, some at another. He reminds them
of his own love, mercy, and kindness — his eternal love, with its fruits, which
they themselves have been made partakers of; he reminds them of the blood of his
Son, his cross, sufferings, tremendous undertaking in the work of mediation, and
the concerns of his heart, love, honor, and name, in their obedience; he reminds
them of the love of the Spirit, with all his consolations, which they have been
made partakers of, and the privileges which they have been intrusted with by
him; he reminds them of the gospel, the glory and beauty of it, as it is
revealed to their souls; he reminds them of the excellence and attractiveness of
obedience — of their performance of that duty which they owe to God — of that
peace, quietness, and serenity of mind that they have enjoyed in it. On the
other side, he reminds them that sin is a provocation to the eyes of his glory,
saying in their hearts, “Do not do that abominable thing which my soul hates;”
he reminds them of their wounding the Lord Jesus Christ, and putting him to
shame — of their grieving the Holy Spirit, by whom they are sealed to the day of
redemption — of their defiling his dwelling-place; he reminds them of the
reproach, dishonor, and scandal which they bring upon the gospel and its
profession; he reminds them of the terrors, darkness, wounds, and lack of peace
that they may bring upon their own souls. From these and similar considerations,
God puts a stop to the law of sin in the heart, so that it will not go on to
bring forth the evil which it conceived.

I could give instances of all these several kinds recorded in the Scripture, but
it would be too long a work for us — we are now engaged in a design of another
nature. But one or two examples may be mentioned. Joseph resists his first
temptation on one of these accounts: Genesis 39:9, “How can I do this great
wickedness, and sin against God?” The evil of sinning against God, his God, that
consideration alone detains him from the least inclination to this temptation.
‘It is sin against God, to whom I owe all obedience, the God of my life and of
all my mercies. I will not do it.’ The argument by which Abigail prevailed with
David to keep him from self-revenge and murder, was of the same nature; and he
acknowledges that it was from the Lord.172 I will add no more; for all the
Scripture motives which we have to duty, made effectual by grace, are instances
of this way of God’s proceeding.

Sometimes, I confess, God secretly works the hearts of men by his own finger —
without the use and means of such arguments as those insisted on — to stop the
progress of sin. So he tells Abimelech, Genesis 20:6, “I have withheld you from
sinning against me.” Now, this could not be done by any of the arguments which
we insisted on, because Abimelech did not know that the thing he intended was
sin; and therefore he pleads that he did it in the “integrity of his heart and
innocence of his hands”, verse 5. God turned around his will and thoughts, so
that he would not accomplish his intention; but by what ways or means God did so
is not revealed. Nor is it evident what course he took in changing Esau’s heart
when he came out against his brother to destroy him, Genesis 33:4. It is not
known whether God stirred up in him a fresh spring of natural affection, or
caused him to consider what grief he would bring to his aged father by this
means, who loved him so tenderly; or whether, having now grown great and
wealthy, he more and more ignored the differences between him and his brother,
and so he utterly slighted it. It may be that God did it by an immediate,
powerful act of his Spirit upon his heart, without any actual intervening of
these or any like considerations. Now, though the things mentioned are feeble
and weak in themselves, and at other times, yet when they are managed by the
Spirit of God to such an end and purpose, they certainly become effectual, and
they are the matter of his preventing grace.

[2.] God prevents the bringing forth of conceived sin by real spiritual saving
grace, and that is either in the first conversion of sinners, or in the
following supplies of it: —

1st. This is one part of the mystery of his grace and love. He sometimes meets
men, in their highest resolutions for sin, with the highest efficacy of his
grace. By this, God manifests the power of his own grace, and gives the soul a
further experience of the law of sin, when the soul takes such a farewell of sin
as to be changed in the midst of its resolutions to serve its lusts. By this,
God melts down the lusts of men, causes them to wither at the root, so that they
will no more strive to bring forth what they have conceived, but instead be
filled with shame and sorrow at their conception. We have an example and
instance in Paul of this sort of proceeding of God, for the use and instruction
of all generations. Paul’s heart was full of wickedness, blasphemy, and
persecution; his conception of them had come to rage and madness, and a full
purpose to exercise them all to the utmost: so the story is related in Acts 9;
Paul himself declares it was so with him, Acts 26:9-12, 1 Timothy 1:13. In the
midst of all this violent pursuit of sin, a voice from heaven shuts up the womb
and dries its breasts, and he cries, “Lord, what will you have me do?” Acts 9:6.
He seems to intimate that this is the way God proceeds with others, even to meet
them with his converting grace in the height of their sin and folly. For Paul
himself, he says, was a pattern of God’s dealing with others — as God dealt with
him, so would he also do with like sinners:

1 Timothy 1:16 “For this cause I obtained mercy, that in me first, Jesus Christ
might show all long-suffering, as a pattern to those who would hereafter believe
in him to life everlasting.” And there are not a few examples of it in our own
days. Various persons who were going to this or that place, with a set purpose
to deride and scoff at the dispensation of the word, have been met with in the
very place in which they intended to serve their lusts and Satan, and have been
thrown down at the foot of God. This way of God’s dealing with sinners is set
forth at large in Job 33:15-18.173 Dionysius the Areopagite is another instance
of this work of God’s grace and love. Paul is dragged either by him or before
him, to plead for his life, as “a proclaimer of strange gods,” which at Athens
was death by the law. In the midst of this frame of spirit, God meets with
Dionysius by converting grace; sin withers in the womb, and he clings to Paul
and his doctrine, Acts 17:18-34. We have a similar dispensation towards Israel
in Hosea 11:7-10.174 But there is no need to insist on more instances of this
observation. God is pleased to leave no generation unconvinced of this truth, if
they only attend to their own experiences and the examples of this work of his
mercy among them. Every day, one person or other is taken in the fullness of the
purpose of his heart to go on in sin, in this or that sin, and is stopped in his
course by the power of converting grace.

2dly. God does it by renewed communications of the same grace; that is, by
special assisting grace. This is his common way of dealing with believers in
this case, who through the deceitfulness of sin, may be carried on to conceiving
this or that sin, as declared before. God puts a stop to their progress, or
rather to the prevalence of the law of sin in them; and that is done by giving
them special assistances necessary for their preservation and deliverance. As
David says of himself in Psalms 73:2, “His feet were almost gone, his steps had
well-near slipped” — he was at the very brink of unbelieving, despairing
thoughts and conclusions about God’s providence in the government of the world,
from which he was recovered, as he afterwards declares. So it is with many a
believer: he is oftentimes at the very brink, at the very door of some folly or
iniquity, when God provides the efficacy of actually assisting grace, and
recovers them to an obediential frame of heart again. And this is a peculiar
work of Christ, in which he manifests and exerts his faithfulness towards his
own: Hebrews 2:18, “He is able to help those who are tempted.” What is intended
is not an absolute power, but a power clothed with mercy — that is, such a power
as is exerted from a sense of the suffering of poor believers under their
temptations. And how does he exercise this merciful ability towards us? Hebrews
4:16, he gives out, and we find in him, “grace to help in time of need,” —
timely help and assistance for our deliverance, when we are ready to be
overpowered by sin and temptation. When lust has conceived, and is ready to
bring forth — when the soul lies at the brink of some iniquity — he gives out
seasonable help, relief, deliverance, and safety. Here lies a great part of the
care and faithfulness of Christ towards his poor saints. He will not allow them
to be torn with the power of sin, nor be carried to ways that will dishonor the
gospel, or fill them with shame and reproach, and thus render them useless in
the world. Rather, he steps in with the saving relief and assistance of his
grace, stops the course of sin, and makes them, in himself, more than
conquerors. And this assistance lies under the promise:

1 Corinthians 10:13, “No temptation has taken you except such as is common to
man: but God is faithful, who will not allow you to be tempted above what you
are able; but with the temptation, he will also make a way to escape, that you
may be able to bear it,”

Temptation will test us — it is for our good; the Lord compasses and brings
about many holy ends by it. But when we are tried to the utmost of our ability,
so that one assault more would overbear us, a way of escape is provided. This
may be done several ways, as I declared elsewhere; and this one that we are now
focused on is one of the most eminent — namely, by supplies of grace to enable
the soul to bear up, resist, and conquer. Once God begins to deal with a soul in
this way of love, he will not cease to add one supply after another, until the
whole work of His grace and faithfulness is accomplished. We have an example of
this in Isaiah 57:17, 18.175 Poor sinners there are so far captivated by the
power of their lusts, that the first and second dealings of God with them are
not effectual for their delivery. But he will not surrender them; he is in the
pursuit of a design of love towards them, and so he does not cease until they
are recovered.

These are the general heads of the second way by which God hinders the bringing
forth of conceived sin — namely, by working on the will of the sinner. He does
it either by common convictions or by special grace, so that of their own
accord, they will let go of the purpose and will of sinning that they have risen
to. And this is no lowly way to provide for his own glory, and the honor of his
gospel in the world — whose professors would stain the whole beauty of it if
they were left to themselves to bring forth all the evil conceived in their
hearts.

3dly. Besides these general ways, there is one still more special, that at once
works both on the power and will of the sinner, and this is the way of
afflictions; concerning this, one word will close this discourse. Afflictions, I
say, work by both these ways in reference to conceived sin. They work
providentially on the power of the creature. When a man has conceived a sin, and
is in full purpose to pursue it, God oftentimes sends a sickness and abates his
strength; or a loss cuts him short in his plenty, and so it takes him away from
the pursuit of his lusts, even though it may be that his heart is not weaned
from them. His power is weakened, and he cannot do the evil he would do. In this
sense, it belongs to the first way of God’s obviating the production of sin.
Great afflictions sometimes do not work immediately and directly from their own
nature, but from the gracious purpose and intent of the one who sends them. He
insinuates into the dispensation of them, that grace and power, that love and
kindness, which will effectually take the heart and mind away from sin: Psalms
119:67, “Before I was afflicted I went astray, but now have I kept your word.”
And in this way, because of the predominance of renewing and assisting grace,
they belong to the latter means of preventing sin.

These are some of the ways we will instance at present, in which it pleases God
to put a stop to the progress of sin, both in believers and unbelievers. And if
we endeavored further to search out his ways to perfection, we must still
conclude that it is but a “little portion which we know of him.” Job 26:14


========================================================================
  CHAPTER 19: 14. CHAPTER 14.
========================================================================

CHAPTER 14. The power of sin further demonstrated by the effects it has had in
the lives of professors — First, in actual sins — Secondly, in habitual
declines.

WE now proceed to other evidences of that sad truth which we are demonstrating.
But having passed through the main part of our work, I will be more brief in
managing the arguments that remain.

What may then be fixed upon in the next place, is the demonstration which this
law of sin has given in all ages, of its power and efficacy, by the woeful
fruits that it has brought forth, even in believers themselves. Now, these
fruits are of two sorts: —

1. The great actual eruptions of sin in their lives;

2. Their habitual declensions from the frames, state, and condition of obedience
and communion with God, which they had obtained;

— both of these, by the rule of James unfolded before, are to be laid to the
account of this law of sin; they belong to the fourth head of its progress;176
and both are convincing evidences of its power and efficacy.

1. Consider the fearful eruptions of actual sin that have been in the lives of
believers, and we will find our position evidenced. If I were to go through at
large with this consideration, I must recount all the sad and scandalous
failings of the saints that are left on record in the holy Scripture; but their
particulars are known to all, so I will not need to mention them, nor the many
aggravations that they are attended with in their circumstances. Only a few
things may be remarked that tend to render our present consideration of them
useful; such as —

(1.) Most of them, compared to other men, were not the lowest form or ordinary
sort of believers, but men who had a particular eminence on account of walking
with God in their generation.

Such were Noah, Lot, David, Hezekiah, and others. They were not men of an
ordinary size, but higher than their brethren, head and shoulders above them, in
their profession, and indeed, in real holiness. Surely it must have had a mighty
efficacy if it could hurry such giants in the ways of God, into such abominable
sins as they fell into. An ordinary engine could never have turned them away
from the course of their obedience. It was a poison that no athletic
constitution of spiritual health, no antidote, could withstand.

(2.) And these very men did not fall into their great sins at the beginning of
their profession, when they had but little experience of the goodness of God, of
the sweetness and pleasantness of obedience, of the power and craft of sin, of
its impulsions, solicitations, and surprisals; but after a long course of
walking with God, and after acquaintance with all these things, together with
innumerable motives for watchfulness.

Noah, according to the lives of men in those days of the world, had walked
uprightly with God some hundreds of years before he was so surprised as he was,
Genesis 9.177 Righteous Lot seems to have been towards the end of his days ere
he defiled himself with the abominations recorded.178 David, in a short life,
had as much experience of grace and sin, and as much close, spiritual communion
with God, as any of the sons of men ever had, before he was thrown to the ground
by this law of sin.179 So was it with Hezekiah in his degree, which was not the
least.180 Now, to attack such persons, so well acquainted with its power and
deceit, so armed and provided against it, who had been conquerors over it for so
many years, and to prevail against them, argues for a power and efficacy too
mighty for anything but the Spirit of the Almighty to withstand. Who can look to
have a greater stock of inherent grace than those men had; to have more
experience of God and the excellence of his ways, the sweetness of his love and
of communion with him, than they had? Who has either better equipping to oppose
sin with, or more obligation to do so, than they did? And yet we see how
fearfully they were prevailed against.

(3.) As if God had permitted their falls on set purpose, so that we might learn
to be wary of this powerful enemy, all of them fell when they had newly received
great and stupendous mercies from the hand of God, that should have been strong
obligations to diligence and watchfulness in close obedience.

Noah had only newly come out of that world of waters, in which he saw the
ungodly world perishing for their sins; and he himself was preserved by that
astonishing miracle which all ages must admire. While the world’s desolation was
an hourly remembrance to him of his strange preservation by the immediate care
and hand of God, he falls into drunkenness. Lot had newly seen what everyone who
thinks about it cannot help but tremble at. He saw, as someone said, “hell
coming out of heaven” upon unclean sinners; except for the cross of Christ, it
was the greatest evidence that God, in his providence, ever gave of the judgment
to come. Lot saw himself and his children delivered by the special care and
miraculous hand of God; and yet, while these strange mercies were fresh upon
him, he fell into drunkenness and incest. David was delivered out of all his
troubles, and had the necks of his enemies round about given to him; and yet he
makes use of his peace from a world of trials and troubles to contrive murder
and adultery. It was immediately after Hezekiah’s great and miraculous
deliverance,Isaiah 38:5 that he falls into his carnal pride and boasting. I say,
their falls in such seasons seem to be permitted on purpose to instruct us all
in the truth that we have in hand; so that no persons, at no times, with
whatever furnishings of grace they may have, can promise themselves security
from sin’s prevalence in any other way than by keeping close constantly to Him
who has supplies to give out, that are above its reach and efficacy.

I think this should make us look around us. Are we better than Noah, who had
that testimony from God, that he was “a perfect man in his generations,” and
“walked with God?” Genesis 6:9 Are we better than Lot, whose “righteous soul was
vexed with the evil deeds of ungodly men,” 2 Peter 2:7 and is therefore
commended by the Holy Ghost? Are we more holy, wise, and watchful than David,
who obtained this testimony: that he was “a man after God’s own heart?” Acts
13:22 Or better than Hezekiah, who appealed to God himself, that he had served
him uprightly, and with a perfect heart? Isaiah 38:3 Yet we see what prevalence
this law of sin worked in and over those men. There is no end of like examples.
They are all set up as buoys to reveal to us the sands, the shelves, the rocks,
upon which they made their shipwreck,1 Timothy 1:19 to their hazard, danger,
loss, yes, and would have done so to their ruin, if God had not been pleased in
his faithfulness to graciously prevent it. This is the first part of this
evidence of the power of sin: from its effects.

2. It manifests its power in the habitual declensions from zeal and holiness,
from the frames, state, and condition of obedience and communion with God to
which they had attained, and which are found in many believers. Promises of
growth and improvement are many and precious; the means are excellent and
effectual; the benefits are great and unspeakable; and yet it often falls out
that instead of these, decays and declensions are found in professors, indeed,
in and upon many of the saints of God. Now, whereas this must principally and
chiefly be from the strength and efficacy of indwelling sin, and is therefore a
great evidence of it, I will evince:

(1) first, that the observation itself is true: namely, that some of the saints
themselves oftentimes decline from that growth and improvement in faith, grace,
and holiness which might be justly expected from them;

(2) then I will show that the cause of this evil lies in what we are treating;

(3) and after, it will be declared that this is the cause of total apostasy in
unsound professors. But this is a greater work which we have in hand. Prevailing
upon true believers to a sinful declension and gradual apostasy, takes more
strength and efficacy than prevailing upon unsound professors to total apostasy
— just as the wind which blows down a dead tree with no root in the ground, will
scarcely shake or bend a living, well-rooted tree. But this it will do.

Mention is made in the Scripture of “the first ways of David,” and they are
commended above his latter ways, 2 Chronicles 17:3 181 The last ways even of
David were tainted with the power of indwelling sin. Though we have mention only
of the actual eruption of sin, yet that uncleanness and pride which was working
in him in numbering the people, were certainly rooted in a declension from his
first frame. 2 Samuel 24:10 Those rushes did not grow without mire. David would
not have done so in his younger days, when he followed God in the wilderness of
temptations and trials, full of faith, love, humility, brokenness of heart,
zeal, tender affection for all the ordinances of God; all of which were eminent
in him. But his strength is impaired by the efficacy and deceitfulness of sin,
his locks were cut,Judges 16:17 and he becomes a prey to vile lusts and
temptations.

We have a notable instance in the Revelation, in most of the churches that our
Saviour awakens to consider their condition. We may single out one of them.
There were many good things in the church of Ephesus, Revelation 2:2-3, for
which it is greatly commended; yet it is charged with a decay, a declension, a
gradual falling off and apostasy:

Revelation 2:4-5, “You have left your first love. Remember therefore from where
you have fallen, and repent, and do the first works.”

There was a decay, both inward, in the frame of heart as to faith and love, and
outward as to obedience and works, in comparison to what they had formerly, by
the testimony of Christ himself. The same thing might also be shown concerning
the rest of those churches, with only one or two of them excepted. Five of them
are charged with decays and declensions. Hence there is mention in the Scripture
of the “kindness of youth,” of the “love of espousals,” with great commendation,
Jeremiah 2:2-3; of our “first faith,” 1 Timothy 5:12; of “the beginning of our
confidence,” Hebrews 3:14. And cautions are given that we “do not lose the
things that we have worked,” 2 John 1:8. But what need do we have to look back
or search for instances to confirm the truth of this observation? Habitual
declension from first engagements to God, from the first attainments of
communion with God, from the first strictness in duties of obedience, is
ordinary and common among professors of Christ. To this purpose, we might take a
general view of the professors in these nations — among whom the lot of the best
of us will be found to fall, in part or in whole, in some thing or in all
things, — and we might be plentifully convinced of the truth of this
observation: —

(1.) Is their zeal for God as warm, living, vigorous, effectual, or solicitous,
as it was upon first giving themselves to God? Or rather, is there not a common,
slight, selfish frame of spirit that has come in its place upon most professors?
Iniquity has abounded, and their love has grown cold. Was it not of old a burden
to their spirits to hear the name, and ways, and worship of God blasphemed and
profaned? Could they not have said with the psalmist in Psalms 119:136, “Rivers
of waters run down our eyes, because men do not keep your law?” Were not their
souls solicitous about the interest of Christ in the world, like Eli’s interest
about the ark? 1 Samuel 4:13 Did they not contend earnestly for the faith once
delivered to the saints, and every parcel of it, especially those in which the
grace of God and the glory of the gospel was especially concerned? Did they not
labor to judge and condemn the world by a holy and separate conduct? And do most
professors now abide in this frame? Have they grown, and made improvement in it?
Or is there not a coldness and indifference that has grown on the spirits of
many in this thing? Indeed, do not many despise all these things, and look at
their own former zeal as folly? May we not see many, formerly esteemed in their
ways of profession, who have daily become a scorn and reproach through their
miscarriages, and justly so, to the men of the world? Is it not with them as it
was of old with the daughters of Zion, in Isaiah 3:24,182 when God judged them
for their sins and wantonness? Has not the world and self, utterly ruined their
profession? Are they not without regard for the things in which they formerly
declared a singular concern? Yes, have not some — partly on one pretense, partly
on another — come to an open enmity toward, and hatred of, the ways of God? They
please them no more, but are evil in their eyes. But not to mention such open
apostates any further (whose hypocrisy the Lord Jesus Christ will shortly
judge), how is it with the best? Have not almost all men grown cold and slack as
to these things? Are they not less concerned in them than they were formerly?
Have they not grown weary and selfish in their religion; and so things are
indifferent at home, and they scarcely care how they go abroad in the world? At
least, do they not prefer their ease, credit, safety, and secular advantages
before these things? — this is a frame that Christ abhors, and he declares that
those in whom it prevails are none of his.183 Some, indeed, seem to retain a
good zeal for truth; but in what they make the fairest appearance, in that they
will be found to be most abominable. They cry out against errors — not for
truth, but for party’s sake and interest’s sake. Let a man be in their party and
promote their interest, however corrupt his judgment may be, and he is embraced,
and it may be, even admired. This is not zeal for God, but for a man’s self. It
is not, “The zeal of your house has eaten me up,” Psalms 69:9 but, “Master,
forbid them, because they do not follow with us.” Luke 9:49 It would doubtless
be better for men never to pretend to any zeal at all, than to substitute such
wrathful selfishness in its place.

(2.) Is men’s delight in the ordinances and worship of God the same as in former
days? Do they find the same sweetness and relish in them as they did of old? How
precious the word has been to them formerly! What joy and delight they had in
attendance to it! How they would have run and gone to partake of it, wherever it
was dispensed in its power and purity, in the evidence and demonstration of the
Spirit! Did they not call the Sabbath their delight, and was not its approach a
real joy to their souls? Did they not long after the converse and communion of
saints, and could they not undergo manifold perils to attain it? And does this
frame still abide upon them? Are there not decays and declensions to be found
among them? May it not be said, “Grey hairs are here and there upon them, and
they do not perceive it?” Hosea 7:9 Yes, are not men ready to say with those of
old, “‘What a weariness it is!’ Malachi 1:13. It is even a burden and a
weariness to be tied to the observation of all these ordinances. What need do we
have to be at all so strict in the observation of the Sabbath? What need do we
have to hear so often? What need is there for this distinction in hearing?
Insensibly, a great disrespect has fallen upon many professors — yes, even a
contempt for the pleasant and excellent ways of Christ and his gospel.

(3.) May not the same conviction be further carried on by an inquiry into the
universal course of obedience and the performance of duties that men have been
engaged in? Is there the same conscientious tenderness against sinning abiding
in many, as it did in days of old — the same exact performance of private
duties, the same love toward the brethren, the same readiness for the cross, the
same humility of mind and spirit, the same self-denial? The steam of men’s
lusts, with which the air is tainted, will not allow us so to say.

We need, then, go no further than this wretched generation in which we live, to
evince the truth of the observation laid down as the foundation of the instance
insisted on. May the Lord grant repentance before it is too late! 2 Timothy 2:25

Now, all these declensions, all these decays, that are found in some professors,
they all proceed from this root and cause: they are all the product of
indwelling sin, and all evince the exceeding power and efficacy of it. For the
proof of this, I will not need to go further than the general rule we have
already considered out of James — namely, that lust or indwelling sin is the
cause of all actual sin, and all habitual declensions in believers. This is what
the apostle intends to teach and declare in that place. I will therefore handle
these two things, and First, show that this evinces a great efficacy and power
in sin; and Secondly, declare the ways and means by which it brings forth or
brings about this cursed effect — all in design of our general end, in calling
upon and cautioning believers to avoid it, and to oppose it.

1. It appears to be a work of great power and efficacy from the provision that
is made against it, and yet which it prevails over. There is plentiful provision
made in the covenant of grace, not only to prevent declensions and decays in
believers, but also for their continual carrying on towards perfection; such as
—

(1.) The word itself, and all the ordinances of the gospel, are appointed and
given to us for this end, Ephesians 4:11-32 That which is the end of giving
gospel officers to the church is the end also of giving all the ordinances to be
administered by them; for they are given “for the work of the ministry,” — that
is, for the administration of the ordinances of the gospel. Now, what is or what
are these ends? They are all for preventing decays and declensions in the
saints, all for carrying them on to perfection; so it is said in verse 12. In
general, it is for “perfecting the saints,” carrying on the work of grace in
them, and the work of holiness and obedience by them; or it is for edifying the
body of Christ, their building up in an increase of faith and love, even of
every true member of the mystical body. But how far are they thus appointed to
carry them on, thus to build them up? Does it have bounds fixed to its work?
Does it carry them only so far, and then leave them? No, says the apostle:

Ephesians 4:13, “Till we all come in the unity of the faith, and of the
knowledge of the Son of God, to a perfect man, to the measure of the stature of
the fulness of Christ." The dispensation of the word of the gospel, and the
ordinances of it, is designed for our help, assistance, and furtherance, until
the whole work of faith and obedience is consummate. It is appointed to perfect
and complete that faith, knowledge, and growth in grace and holiness, which is
allotted to us in this world. But what and if oppositions and temptations lie in
the way: Satan and his instruments working with great subtlety and deceit? Why,
verse 14 says that these ordinances are designed for our safeguarding and
deliverance from all their attempts and assaults, so that being preserved in the
use of them, or “speaking the truth in love, we may grow up to him in all things
who is the head, even Christ Jesus.” This in general — the use of all gospel
ordinances — is the chief and main end for which they were given and appointed
by God — namely, to preserve believers from all decays of faith and obedience,
and to carry them on still towards perfection. These are means which God, the
good husbandman, makes use of to cause the vine to thrive and bring forth fruit.
And I could also manifest that they are the especial end of them, distinctly.
Briefly, the word is milk and strong meat, for nourishing and strengthening all
sorts and all degrees of believers. It has both seed and water in it, and
fertilizer with it, to make them fruitful. The ordinance of the supper is
appointed on purpose to strengthen our faith, in the remembrance of the death of
the Lord, and in the exercise of love towards one another. The communion of the
saints is for edifying each other in faith, love, and obedience.

(2.) There is something which adds weight to this consideration. God does not
allow us to be unmindful of this assistance he has afforded us, but is
continually calling on us to make use of the means appointed to attain the end
proposed. He shows them to us, just as the angel showed the water-spring to
Hagar. His commands, exhortations, promises, and threatenings, are multiplied to
this purpose; see them summed up in Hebrews 2:1 185 He is continually saying to
us, “Why will you starve, why will you wither and decay? Come to the pastures
provided for you, and your souls shall live.” 186 If we see a lamb run from the
fold into the wilderness, we are not surprised if it is torn and rent by wild
beasts. If we see a sheep leaving its green pastures and watercourses, to abide
in dry barren heaths, we do not consider it a marvel, nor inquire further, if we
see him lean and ready to perish. But if we find lambs wounded in the fold, we
wonder at the boldness and rage of the beasts of prey that dare to attack them
there. If we see sheep pining in full pastures, we judge they are diseased and
unsound. It is indeed no marvel that poor creatures who forsake their own
mercies, and run away from the pasture and fold of Christ in his ordinances, are
torn and rent with divers lusts, and pine away with hunger and famine. But to
see men living under and enjoying all the means of spiritual thriving, and yet
for them to decay, and not be fat and flourishing, but rather pine and wither
daily, this argues for some secret powerful distemper, whose poisonous and
noxious qualities hinder the virtue and efficacy of the means they enjoy. This
is indwelling sin. It is so terrifically powerful, so effectually poisonous,
that it can bring leanness upon the souls of men in the midst of all precious
means of growth and flourishing. It may well make us tremble to see men living
under and in the use of the means of the gospel — preaching, praying, the
administration of sacraments — and yet every day they grow colder than others in
their zeal for God; they grow more selfish and worldly, and even habitually
decline as to the degrees of holiness which they had attained to.

(3.) Together with the dispensation of the outward means of spiritual growth or
improvement, there are also supplies of grace continually afforded the saints
from their head, Christ. He is the head of all the saints; and he is a living
head, and such a living head that he tells us that “because he lives we also
shall live,” John 14:19. He communicates spiritual life to all that are His. In
him is the fountain of our life; which is therefore said to be “hidden with him
in God,” Colossians 3:3. And he gives this life to his saints by quickening them
by his Spirit, Romans 8:11; and he continues giving it to them by the supplies
of living grace which he communicates to them. From these two, his quickening of
us, and his continually giving out supplies of life to us, he is said to live in
us: Galatians 2:20, “I live; yet not I, but Christ lives in me;” — “The
spiritual life which I have is not mine own; it was not educed187 from myself,
nor is it maintained by myself, but it is merely and solely the work of Christ —
so that it is not I that live, but he lives in me, the whole of my life being
from him alone.” Nor does this living head communicate only a bare life to
believers, that they should merely live and no more,188 a poor, weak, dying
life, as it were; but he gives out sufficiently to afford them a strong,
vigorous, thriving, flourishing life. John 10:10 : He comes not only that his
sheep “may have life,” but that “they may have it more abundantly;” that is, in
a plentiful manner, so they may flourish, be fat and fruitful. Thus is it with
the whole body of Christ, and every member of it.

Ephesians 4:15-16, that “we should... grow up into him in all things, which is
the head, even Christ: from whom the whole body fitly joined together and
compacted by that which every joint supplies, according to the effectual working
in the measure of every part, makes increase of the body to the edifying of
itself in love.” The end of all communications of grace and supplies of life
from this living and blessed head, is the increase of the whole body and every
member of it, and the edifying of itself in love. His treasures of grace are
unsearchable; his stores are inexhaustible; his life, the fountain of ours, is
full and eternal; his heart is bounteous and large; his hand is open and liberal
— so that there is no doubt that he abundantly communicates to all his saints,
supplies of grace for their increase in holiness. Why then is it that they do
not all flourish and thrive accordingly? As you may see it oftentimes happens in
a natural body, so is it here. Even though the seat and rise of the blood and
spirits in head and heart are excellently good and sound, yet there may be a
withering member in the body. Something intercepts the influences of life to it,
so that even though the heart and head perform their orifice,189 in giving of
supplies no less to that member than they do to any other member, yet the total
effect produced is merely to keep it from utterly perishing — it grows weak and
decays every day. The withering and decaying of any member in Christ’s mystical
body is not for lack of his communication of grace for an abundant life, but
from the powerful interception that is made of its efficacy, by the
interposition and opposition of indwelling sin. This is why it is that where
lust grows strong, a great deal of grace will only keep the soul alive, and not
give it any eminence in fruitfulness at all. Oftentimes Christ gives very much
grace where not many of its effects appear. It spends its strength and power in
withstanding the continual assaults of violent corruptions and lusts, so that it
cannot put forth its proper virtue towards further fruitfulness.

It is like a virtuous medicine that is fit both to check vicious and noxious
diseases, and to comfort, refresh, and strengthen our nature. If the evil
disease is strong and greatly prevailing, the medicine spends its whole strength
and virtue in subduing and correcting it, thus contributing much less to the
relief of our nature than it would do, if it had not met with such opposition.
So is it with eye-salve and healing grace which we have abundantly from the
wings of the Sun of Righteousness.190 It is oftentimes forced to exert its
virtue to oppose and contend against, and in some measure subdue, prevailing
lusts and corruptions. This is why the soul does not receive that strengthening
for duties and fruitfulness which it might otherwise receive from such grace.
How sound, healthy, and flourishing — how fruitful and exemplary in holiness —
might many a soul be, by and with the grace continually communicated to it from
Christ. But by reason of the power of indwelling sin, the soul may not be dead,
but it is weak, withering, and useless! And this, if anything, is a notable
evidence of the efficacy of indwelling sin: that it is able to put such a stop
and check to the mighty and effectual power of grace. So that, notwithstanding
the blessed and continual supplies that we receive from our Head, many believers
yet decline and decay — and do it habitually, compared to what they attained to,
their last ways not corresponding to their first. This makes the vineyard in the
“very fruitful hill” Isaiah 5:1 produce so many wild grapes, and makes so many
trees barren in fertile fields.Isaiah 10:18

(4.) Besides the continual supplies of grace that are constantly communicated to
believers, according to the tenure of the covenant — which keeps them so that
they thirst no more, that is, to total indigence — there is, moreover, a
readiness in the Lord Christ to yield particular help to his souls, as their
occasions require. The apostle tells us that he is “a merciful High Priest,” and
“able” (that is, ready, prepared, and willing) “to help those who are tempted,”
Hebrews 2:18; and on that account, we are invited to “come with boldness to the
throne of grace, that we may obtain mercy, and find grace to help in time of
need,” — that is, grace that is sufficient, timely, and suitable to any especial
trial or temptation that we may be exercised with. Our merciful High Priest is
ready to give out this especial timely grace over and above those constant
communications of supplies of the Spirit which we mentioned before.

Besides the never-failing springs of ordinary covenant grace, he also has
particular refreshing showers for times of drought; and this is exceedingly to
the advantage of the saints for their preservation and growth in grace; and very
many more of like nature may be added. But now, I say, notwithstanding all
these, and the remainder of like importance, such is the power and efficacy of
indwelling sin, so great is its deceitfulness and restlessness, so many are its
wiles and temptations, that it often occurs that many believers, for whose
growth and improvement all this provision is made, yet go backward and decline,
as was shown, even as to their course of walking with God. Samson’s strength
fully evidenced itself when he broke seven new strands and seven new cords with
which he was bound, like burning twine and thread. The noxious disease in the
body which is so stubborn that no use of the most sovereign remedies can prevail
against it, ought to be regarded. Such is this indwelling sin if it is not
watched over. It breaks all the cords made to bind it; it blunts the instruments
appointed to root it up; it resists all healing medicines, however sovereign;
and it is therefore assuredly of exceeding efficacy.

Besides this, believers have innumerable obligations upon them, from the love of
God — from the command of God — to grow in grace, to press forward towards
perfection, because they have abundant means provided for them to do so. And
doing so is a matter of the greatest advantage, profit, sweetness, and
contentment to them in the world. It is the burden, the trouble of their souls,
that they do not so do; that they are not more holy, more zealous, useful, or
fruitful; that they do not desire it above life itself. They know it is their
duty to watch against this enemy, to fight against it, to pray against it; and
so they do. They more desire this enemy’s destruction than the enjoyment of this
entire world and all it can afford them. And yet, notwithstanding all this, such
is the subtlety, and fraud, and violence, and fury, and urgency, and importunity
of this adversary, that it frequently prevails to bring them into the woeful
condition mentioned. This is why it is with believers sometimes, as it is with
men in some places at sea. It may be that they have a good and fair gale of wind
all night long; they ply their tackling, attend diligently their business, and
perhaps take great contentment to consider how they proceed in their voyage. In
the morning, or after a time, coming to measure what way they have made, and
what progress they have had, they find that they are far behind where they were,
instead of getting one step forward. Falling into a swift tide or a current that
goes against them, it has frustrated all their labors, and rendered the wind in
their sails almost useless; they have borne up somewhat against the stream, but
they have made no progress. So is it with believers. They have a good gale of
supplies of the Spirit from above; they attend to their duties diligently, pray
constantly, hear attentively, and omit nothing that may carry them on their
voyage towards eternity. But after a while, coming seriously to consider, by the
examination of their hearts and ways, what progress they have made, they find
that all their assistance and duties have not been able to bear them up against
some strong tide or current of indwelling sin. It has kept them, indeed, from
being driven and split on rocks and shelves — it has preserved them from gross,
scandalous sins. Yet they have lost in their spiritual frame, or they have gone
backwards, and are entangled under many woeful decays — this is a notable
evidence of the life of sin, about which we are treating.

Now, because the purpose of our discovering this power of sin is that we may be
careful to obviate and prevent it in its operation; and because of all the
effects it produces, there is none more dangerous or pernicious than what we
last insisted on — namely, that it prevails on many professors to a habitual
declension from their former ways and attainments, notwithstanding all the
sweetness and excellence which their souls have found in them.

I will Therefore, as said, next consider by what ways and means, and through
what assistance, it usually prevails in this way, so that we may be better
instructed to watch against it.


========================================================================
  CHAPTER 20: 15. CHAPTER 15.
========================================================================

CHAPTER 15.

Decays in the degrees of grace, which are caused by indwelling sin — The ways by
which indwelling sin prevails to this purpose.

What now comes under consideration are the ways and means by which indwelling
sin prevails on believers to habitual declensions and decays in their degrees of
grace and holiness; and they are many: —

(1.) Upon the first conversion and calling of sinners to God and Christ, they
usually have many fresh springs breaking forth in their souls and refreshing
showers coming upon them, which bear them up to a high rate of faith, love,
holiness, fruitfulness, and obedience. It is like a flood over the land when
many lesser streams run into a river, causing it to swell over its bounds, and
roll on with more than ordinary fulness. Now, if these [spiritual] springs are
not kept open, if they do not prevail for the continuance of these showers, they
must necessarily decay and go backwards. We will name one or two of them: —

[1.] These believers have a fresh, vigorous sense of pardoning mercy. As this
sense is in the soul, so will be its love and delight in God, so will be its
obedience. As, I say, the sense of gospel pardon is, so will be the life of
gospel love. Luke 7:47, “I say to you,” says our Saviour of the poor woman, “her
sins, which were many, are forgiven; for she loved much: but to whom little is
forgiven, the same loves little.” Her great love was an evidence of great
forgiveness, and her great sense of it: for our Saviour is not rendering a
reason for her forgiveness, as though it were for her love; rather, her love was
because of her forgiveness. In the foregoing parable (verse 40 onwards), having
convinced the Pharisee with whom he dealt, that the one to whom the most was
forgiven would love the most (verse 43), he then gives an account of the great
love of the woman, springing from the sense she had of the great forgiveness
which she had so freely received. Thus sinners at their first conversion are
very sensible of great forgiveness; “Of whom I am chief,” 1 Timothy 1:15 lies
next their heart. This greatly subdues their hearts and spirits to all in God,
and quickens them to all obedience — even that such poor cursed sinners as they
were, should so freely be delivered and pardoned. The love of God and of Christ,
in their forgiveness, highly conquers and constrains them to make it their
business to live to God.

[2.] The fresh taste they have had of spiritual things keeps up such a savor and
relish of them in their souls, that worldly contentments — by which men are
drawn away from close walking with God — are rendered sapless and undesirable to
them. Having tasted of the wine of the gospel, they desire no other, for they
say, “This is best.” So it was with the apostles, at that option offered them to
depart from Christ, upon the apostasy of many false professors: “Will you also
go away?” John 6:67. They answer by Peter, “Lord, to whom shall we go? you have
the words of eternal life,” verse 68. They had such a fresh savor and relish of
the doctrine of the gospel and the grace of Christ upon their souls, that they
can entertain no thoughts of declining from it. Like a man who has long been
kept in a dungeon, if brought forth suddenly into the light of the sun, he finds
so much pleasure and contentment in it, in the beauties of the old creation,
that he thinks he can never be weary of it, nor will ever be content to be under
darkness again on any account. So it is with souls when they are first
translated into the marvellous light of Christ, to behold the beauties of the
new creation. They see a new glory in him that has quite sullied the
desirableness of all earthly diversions. And they see a new guilt and filth in
sin, that gives them an utter abhorrence of its old delights and pleasures; and
so of other things.

Now, while these and similar springs are kept open in the souls of converted
sinners, they constrain them to a vigorous, active holiness. They can never do
enough for God; so that oftentimes their zeal as saints does not allow them to
escape without some blots on their prudence as men, as might be instanced in
many of the martyrs of old.

This, then, is the first, or at least one way by which indwelling sin prepares
men for decays and declensions in grace and obedience: it endeavors to stop or
taint these springs. And there are several ways by which it brings this to pass:
—

1st. It works by sloth and negligence. It prevails in the soul to neglect
stirring up continual thoughts of or about the things that so powerfully
influence it to strict and fruitful obedience. If care is not taken, if
diligence and watchfulness are not used, and all the means appointed by God to
keep a quick and living sense of them upon the soul, then they will dry up and
decay; and, consequently, that obedience which should spring from them will do
so also. Isaac dug wells, but the Philistines stopped them, and his flocks had
no benefit by them. Let the heart be ever so little disused to gracious,
soul-affecting thoughts of the love of God, the cross of Christ, the greatness
and excellency of gospel mercy, and the beauties of holiness, and they will just
as quickly be estranged to a man, as he can be to them. The one who shuts his
eyes for a season in the sun, can see nothing at all when he opens them again.
As much as a man loses of faith towards these things, that much will they lose
power towards him. Those things which formerly were so exceedingly effectual
towards him, can do little or nothing upon him because of his unbelief. So it
was with the spouse in the Song of Solomon, Song of Solomon 5:2; Christ calls to
her, verse 1, with a marvellous loving and gracious invitation to communion with
himself. She who had formerly been ravished at first hearing that joyful sound,
now being under the power of sloth and carnal ease, returns a sorry excuse of an
answer to his call, which ended in her own signal loss and sorrow. Indwelling
sin, I say, prevailing by spiritual sloth upon the souls of men — to an
inadvertency191 of the motions of God’s Spirit in their former apprehensions of
divine love — and negligence in stirring up continual thoughts of faith about
it, a decay grows imperceptibly upon the whole soul. Thus God often complains
that his people had “forgotten him;” that is, they grew unmindful of his love
and grace — which was the beginning of their apostasy.

2dly. By unframing the soul,192 so that it has formal, weary, powerless thoughts
of those things which should prevail with it to diligence in thankful obedience.
The apostle cautions us that in dealing with God we should use “reverence and
godly fear,” because of God’s purity, holiness, and majesty, Hebrews 12:28, 29
193 This is what the Lord himself said in the destruction of Nadab and Abihu, “I
will be sanctified in those who come near me,” Leviticus 10:3. He will be dealt
with in an awe-filled, holy, reverent manner. So we are to deal with all the
things of God, in which or by which we have communion with him. The soul is to
have great reverence of God in them. When men begin to take them lightly or with
common thoughts, not using and improving them to the utmost for the ends for
which they are appointed, these things lose all their beauty, and glory, and
power towards such men. When we have anything to do in which faith or love
towards God is to be exercised, we must do it with all our hearts, with all our
minds, strength, and souls — not slightly and perfunctorily, which God abhors.
He not only requires that we bear his love and grace in remembrance, but that,
as much as it lies in us, we do it according to the worth and excellence of
them.

It was the sin of Hezekiah that he “did not render back according to the
benefits done to him,” 2 Chronicles 32:25. So too, when we consider gospel
truths, the utmost endeavor of our soul ought to be, that we may be “changed
into the same image” or likeness of those truths, 2 Corinthians 3:18;194 that
is, that they may have their full power and effect upon us. If we do not, James
tells us what “beholding the glory of the Lord in a mirror” (mentioned there by
the Apostle) — that is, reading or hearing the mind of God in Christ revealed in
the gospel — will come to:

James 1:23-24, “It is like a man beholding his natural face in a glass: for he
beholds himself, and goes away, and immediately forgets what manner of man he
was.”

It will make no impression on us, generate no idea or image of his likeness in
our imagination — because we behold only slightly, with a passing glance. So it
is with men who will indeed think of gospel truths, but do so in a slight
manner, without endeavoring with all their hearts, minds, and strength, to have
those truths ingrafted upon their souls, and to have all the effects of those
truths produced in them. Now, this is the way of sinners in their first
engagements to God. They never think of pardoning mercy, without laboring to
affect their whole souls with it, and stir themselves up to suitable affections
and responses of constant obedience. They do not think of the excellence of
Christ and of spiritual things — now newly revealed to them in a saving light —
without pressing with all their might after a further, a fuller enjoyment of
them. This keeps them humble and holy; this makes them thankful and fruitful.
But now, if the utmost diligence and carefulness are not used to improve and
grow in this wisdom, to keep up this frame, then indwelling sin, working by the
vanity of the minds of men, will imperceptibly bring them to content themselves
with slight and rare thoughts of these things — without a diligent, sedulous195
endeavor to give them their due improvement upon the soul. As men decay in this,
so they will assuredly decay and decline in the power of holiness and of close
walking with God. The springs being stopped or tainted, the streams will not run
as swiftly, or at least not as sweetly, as they did formerly. Some by this
means, despite an uninterrupted profession, insensibly wither into almost
nothing. They talk about religion and spiritual things as much as they ever did
in their lives, and they perform duties with as much constancy as they ever did;
yet they have poor, lean, starving souls, as to any real and effectual communion
with God. By the power and subtlety of indwelling sin, they have grown formal,
and learned to deal about spiritual things in a surface manner; by which they
have lost all their life, vigor, savor, and efficacy towards them. Always be
serious in spiritual things if you ever intend to be bettered by them.

3dly. Indwelling sin oftentimes prevails to stop these springs of gospel
obedience, by false and foolish opinions corrupting the simplicity of the
gospel. False opinions are the work of the flesh. They mostly proceed from the
vanity and darkness of the minds of men, with a mixture more or less of corrupt
affections. The apostle was jealous over his Corinthians in this matter. He was
afraid, lest their minds 2 Corinthians 11:2-3, “should by any means be corrupted
from the simplicity that is in Christ” — which he knew would be attended by a
decay and declension in faith, love, and obedience. And this is how matters in
this case often fall out. We have seen some who, after they have received a
sweet taste of the love of God in Christ, of the excellency of pardoning mercy,
and have walked humbly with God for many years in the faith and apprehension of
the truth — by the corruption of their minds from the simplicity that is in
Christ, and by false and foolish opinions —have despised all their own
experiences, and rejected all the efficacy of truth, as to furthering their
obedience.

Hence John cautions the elect lady and her children to take heed that they not
be seduced, lest they “lose the things they had wrought,” 2 John 1:8 — lest they
cast away all their former obedience as lost, and a thing of no value. We have
innumerable instances of this in the days in which we live. How many there are
who not many years ago, put an unspeakable value on the pardon of sin in the
blood of Christ — who delighted in gospel revelations of spiritual things, and
walked in obedience to God on account of them. And yet, being beguiled and
turned aside from the truth as it is in Jesus, they now despise these springs of
their own former obedience! And just as this is done grossly and openly in some,
so there are more in whom secret and more plausible insinuations of corrupt
opinions taint the springs and fountains of gospel obedience; through the vanity
of men’s minds (which is a principal part of indwelling sin), these gain ground
in them. Such are all those who tend to extenuate special grace in its freedom
and efficacy, and the advancement of the wills or the endeavors of men in their
spiritual power and ability. These are works of the flesh; and however some may
pretend there is usefulness in them to promote holiness, they will be found to
taint the springs of true evangelical obedience, insensibly turning the heart
from God, and bringing the whole soul into spiritual decay. And this is one way
by which indwelling sin produces this pernicious effect of drawing men away from
the power, purity, and fruitfulness that attended their first conversion and
engagements to God, bringing them into habitual declension, at least as to the
degrees, of their holiness and grace. There is nothing we should be more
watchful against, if we intend to effectually deal with this powerful and subtle
enemy. It is no small part of the wisdom of faith, to observe whether gospel
truths continue to have the same savor and efficacy upon the soul as they had
formerly; and whether an endeavor is maintained to improve them continually as
we did at first. A commandment that is always practiced is always new, as John
speaks of that commandment of love. To the one who really improves gospel
truths, even though he hears them a thousand times, they will always be new and
fresh to him, because they push him to new practice; when to another who grows
common under them, they are burdensome and common to him —he even loathes the
manna that he is so accustomed to.

(2.) Indwelling sin does this by taking men away from their watch against the
returns of Satan. When our Lord Christ comes first to take possession of any
soul for himself, he binds that strong man and spoils his goods; he deprives him
of all his power, dominion, and interest. Satan being thus dispossessed and
frustrated in his hopes and expectations, leaves the soul, finding it newly
mortified to his baits. So he left our Saviour upon his first fruitless
attempts. But it is said that he left him only “for a season,” Luke 4:13. He
intended to return again, when he sees his advantage. So it is with believers
also. Being thrown out from his interest in them, Satan leaves them for a
season, at least comparatively. Freed from his assaults and perplexing
temptations, they proceed vigorously in the course of their obedience, and so
they flourish in the ways of God. But this does not hold — Satan returns again;
and if the soul does not stand continually on its guard against him, Satan will
quickly get such advantages as to put a notable interruption in the believer’s
fruitfulness and obedience. This is why, after spending some time (maybe years)
in cheerful and exemplary walking with God, some have consumed all their latter
days in wrestling with perplexing temptations which Satan entangled them with
upon his return. Others have plainly fallen under the power of his assaults. It
is like a man who has lived usefully for a while among his neighbors, doing good
and communicating according to his ability, distributing to the poor, and
helping all around him — until at length, falling into the hands of vexatious,
wrangling, and oppressive men, he is forced to spend his whole time and revenue
defending himself against them at law. And so he becomes useless in the place
where he lives. So is it with many a believer: after he has walked in a fruitful
course of obedience, to the glory of God and the edification of the church of
Christ, he is freshly attacked by the return of Satan in one way or another. He
has enough to do during the remainder of his life to keep himself alive; in the
meantime, as to many of the graces, he is woefully decaying and going backward
in them. Now, though Satan has a hand in it, this also is from indwelling sin; I
mean, the success is his which he obtains in his undertaking. This encourages
him; it makes way for his return, and it gives entrance to his temptations. You
know how it is with those whom Satan is cast out of only by a gospel conviction.
After he has wandered and waited a while, he says he will return to his house
from which he was ejected.196 And what is the result? Carnal lusts have
prevailed over the man’s convictions, and made his soul fit to entertain
returning devils. It is according to the measure of prevalence that Satan
obtains against believers, from any advantages given to him by sin’s disposing
the soul to the obnoxiousness of his temptations.

Now, the way and means by which indwelling sin gives advantage to Satan for his
return are all those which dispose them toward a declension, which will be
mentioned afterward. Satan is a diligent, watchful, and crafty adversary; he
will neglect no opportunity, no advantage that is offered to him. In whatever
way then, our spiritual strength is impaired by sin, or whichever way our lusts
press, Satan falls in with that weakness and presses towards that ruin; so that
all the actings of the law of sin are subservient to this end of Satan. I will
therefore mention at present only one or two that seem principally to invite
Satan to attempt a return: —

[1.] It entangles the soul in the things of the world, all of which are so many
purveyors for Satan. When Pharaoh let the people go, he heard after a while that
they were entangled in the wilderness. He supposes therefore that he will now
overtake and destroy them; this stirs him up to pursue them. Satan, upon finding
that those whom he has been cast out from, are now entangled in the things of
the world — and by which he is sure to find easy access to them — is encouraged
to tempt them afresh, as the spider comes down upon the strongest fly entangled
in his web. For Satan uses his temptations only to impel men to what they are
already inclined by their own lusts — by adding poison to their lusts, and
pointing to the objects of their lusts. And oftentimes by this advantage, he
gets so in upon the souls of men, that they are never fully free of him while
they live. And as men’s diversions increase from the world, so do their
entanglements from Satan. When they have more to do in the world than they can
well manage, they will have more to deal with from Satan than they can well
withstand. When men are made spiritually faint, by dealing in and with the
world, Satan sets upon them, as Amalek set upon the faint and weak people that
came out of Egypt.Exodus 17:8

[2.] It produces this effect by making the soul negligent, and taking it away
from its watch. We showed before at large, that it is one main part of the
effectual deceitfulness of indwelling sin to make the soul inadvertent, to turn
it away from its diligent, watchful attendance to its required duty. Now, there
is nothing in reference to which diligence and watchfulness are more strictly
enjoined than the recurring assaults of Satan: 1 Peter 5:8, “Be sober, be
vigilant.” And why so? “Because of your adversary the devil.” Unless you are
exceedingly watchful, at one time or other he will surprise you; and all the
injunctions of our blessed Saviour to watch are still with reference to him and
his temptations. Now, when the soul is made careless and inadvertent, forgetting
what an enemy it is dealing with, or when the soul is lifted up with the
successes it has newly obtained against him, then it is Satan’s time to attempt
re-entrance to his old habitation. If he cannot obtain it, he will still make
their lives uncomfortable to themselves and unfruitful to others, in weakening
their root and withering their fruit through his poisonous temptations. He comes
down upon our duties of obedience like the fowls came down upon Abraham’s
sacrifice — so that if we do not watch to drive them away, as he did (for Satan
is overcome and put to flight by resistance James 4:7), he will devour them.

[3.] Indwelling sin takes advantage to exert its efficacy and deceit, in order
to withdraw men from their primitive zeal and holiness — from their first faith,
love, and works — by the evil examples of professors among whom they live. When
men first engage the ways of God, they have a reverent esteem for those whom
they believe to have been made partakers of that mercy before themselves; these
they love and honor, as it is their duty. But after a while they find many of
them walking in many things unevenly, crookedly, and not unlike the men of the
world. Here sin is not lacking as to its advantage. Imperceptibly it prevails
with men to comply with them. “This way, this course of walking, does well
enough with others; why may it not do so with us also?” Such is the inward
thought of many, and which works effectually in them. And so, through the craft
of sin, the generation of professors corrupt one another. A stream that arises
from a clear spring or a fountain, while it runs in its own particular channel
and keeps its water unmixed, preserves its purity and cleanness. But when its
course falls in with other streams that are turbid and foul, even though running
the same way with it, it becomes muddy and discolored also; so it is in this
case. Believers come forth from the spring of the new birth with some purity and
cleanness; and they keep this for a while in the course of their private walking
with God. But when they sometimes fall into society with others whose profession
flows and runs the same way with theirs, even towards heaven, yet are muddied
and sullied with sin and the world, they are often corrupted with them and by
them; and so they decline from their first purity, faith, and holiness.

Now, lest this may have been the case of anyone who reads this discourse, I will
add a few cautions that are necessary to preserve men from this infection: —

1st. In the body of professors there are a great number of hypocrites. Though we
cannot say that this man or that is such, yet it is most certain that some are.
Our Saviour has told us that it will be so to the end of the world. All those
who have oil in their lamps do not have it in their vessels. Let men take heed
how they conform themselves to the professors they meet with, lest instead of
saints and the best of men, they sometimes propose hypocrites for their example,
which are the worst: when they think they are becoming like those who bear the
image of God, they may actually conform themselves to those who bear the image
of Satan.

2dly. You do not know what may be the present temptation of those whose ways you
observe. It may be that they are under some particular desertion from God, and
so they are withering for a season, until he sends them some refreshing showers
from above. It may be that they are entangled with some special corruptions,
which is their burden that you know nothing of. And so, for anyone to
voluntarily fall into such a frame as others are thrown into by the power of
their temptations, or to think that what they see suffices in others (whose
distempers they do not know) will suffice in themselves, is folly and
presumption. Someone that knows a person who is vibrant and of a healthy
constitution, if he sees him crawling up and down about his affairs, feeble and
weak — sometimes falling, sometimes standing, and making small progress in
anything — will he think it sufficient for himself to do so as well? Will he not
inquire whether the person he sees has not lately fallen into some distemper or
sickness that has weakened him and brought him into that condition? Assuredly he
will. Take heed, Christians: many of the professors with whom you converse, are
sick and wounded — the wounds of some of them stink and are corrupt because of
their folly. If you have any spiritual health, do not think that their weak and
uneven walking will be accepted at your hands — much less that it will be well
for you to become sick and wounded also.

3dly. Remember that only the worst is known and seen of many of the best
Christians. Many who keep up precious communion with God oftentimes, by their
natural tempers of freedom or passion, do not carry so glorious an appearance as
others who perhaps come short of them in grace, and in the power of godliness.
In respect to their outward conduct, it may seem that they are scarcely saved;
when in respect to their faith and love they may be eminent. Like the King’s
daughter, they may be all glorious within, even though their clothes are not
always of wrought gold.Psalms 45:13 Take heed then, that you are not infected
with their worst, when you are perhaps not able to imitate them in their best.
But to return,

[4.] Sin does this work by cherishing some secret particular lust in the heart.
The soul contends against this only faintly. It contends against it on account
of sincerity; it cannot help but do so: but it does not make a thorough work of
it, vigorously mortifying it by the strength and power of grace. Now, where it
is this way with a soul, a habitual declension as to holiness will assuredly
ensue. David shows us how, in his first days, he kept his heart close to God:

Psalms 18:23, “I was upright before him, and I kept myself from my iniquity.”
His great care was lest any one lust should prevail in him or upon him, that
might be called his iniquity in a special manner. The same course also steered
Paul, 1 Corinthians 9:27 197 He was in danger of being lifted up by his
spiritual revelations and enjoyments. This makes him “keep his body in
subjection,” so that no carnal reasonings or vain imagination might take place
in him. But where indwelling sin has provoked, irritated, and given strength to
a special lust, it assuredly proves to be a principal means of a general
declension. For just as an infirmity and weakness in any one vital part of the
body, will consume the whole body, so weakness in any one grace — which a
perplexing lust brings with it — will consume the soul. In every way, it weakens
spiritual strength. It weakens confidence in God in faith and prayer. The knees
will be feeble and the hands will hang down in dealing with God,198 where a
galling and unmortified lust lies in the heart. It will take such hold upon the
soul that it will not be “able to look up,” Psalms 40:12. It darkens the mind by
innumerable foolish imaginations, which it stirs up to make provision for
itself. It galls the conscience with those spots and stains which, in and by its
actings, it brings upon the soul. It contends in the will for rule and dominion.
An active, stirring corruption would have the commanding power in the soul, and
it is ever and anon ready to take the throne. It disturbs the thoughts, and it
will sometimes even frighten the soul from dealing with it by meditation, lest
corrupt affections being entangled by it, grace loses ground instead of
prevailing against it. It oftentimes breaks out into scandalous sins, as it did
in David and Hezekiah; and it loads the sinner with sorrow and discouragement.
By these and like means, it becomes to the soul like a moth in a garment, eating
up and devouring its strongest threads, so that even though the whole hangs
loosely together, it is easily torn to pieces. Though the soul with whom it is
this way, keeps up a fair profession for a time, yet his strength is secretly
devoured — every temptation tears and rends his conscience at its pleasure. With
such men, it becomes as it is with some who have for many years been of a sound,
strong, and athletic constitution. Some secret, hectic distemper seizes them.
For a season they take no notice of it, or if they do, they think they will do
well enough with it, and easily shake it off when they have a little leisure to
attend to it. But for the present, they think, as Samson did with his locks cut,
that they can do as they did at other times. They may sometimes complain that
they are not well; they do not know precisely what ails them, and they may rise
violently in opposition to their distemper. Yet after a while, struggling in
vain, with the vigor of their spirits and strength failing them, they are forced
to yield to the power of a consumption.199 And now all they can do is little
enough to keep them alive.

It is so with men who are brought into spiritual decay by any secret perplexing
corruption. It may be that they had a vigorous principle of obedience and
holiness. But indwelling sin, watching for its opportunities, by some temptation
or other has kindled and inflamed some particular lust in them. For a while, it
may be that they take little notice of it. Sometimes they complain; but they
think they can do as well as they did in former times until, being insensibly
weakened in their spiritual strength, they have work enough to do, just to keep
alive what remains of it, and is about to die, Hosea 5:13 200 I will not add
anything here as to the prevention and obviating of this advantage of indwelling
sin, having specifically and separately addressed it elsewhere.

[5.] It works by negligence in private communion with God, in prayer and
meditation. I have shown before how indwelling sin exercises its deceitfulness
in diverting the soul from watchfulness in and to these duties. Here, if it
prevails, it will not fail to produce a habitual declension in the whole course
of obedience. All neglect of private duties is principled by a weariness of God,
as He complains of: —

Isaiah 43:22, “You have not called upon me; you have been weary of me.”

Neglect of invocation proceeds from weariness; and where there is weariness,
there will be a withdrawing from what we are weary of. Now, God alone being the
fountain and spring of spiritual life, if there is a weariness of him and a
withdrawing from him, then it is impossible that there not ensue a decay in the
life. Indeed, what men are in these duties (I mean as to faith and love in
them), they are that, and nothing more. Here lies the root of their obedience;
and if this fails, all fruit will quickly fail.

You may sometimes see a tree flourishing with leaves and fruit, goodly and
pleasant. After a while the leaves begin to decay, the fruit begins to wither,
the whole tree begins to droop. Search, and you will find that the root — by
which it should draw in moisture and fatness from the earth to supply the body
and branches with sap and juice for growth and fruit — has received a wound. It
is in some way perished, and it does not perform its duty; so that though the
branches are flourishing a while with what they had received, their sustenance
now being intercepted, they must decay. So it is here. These duties of private
communion with God are the means of receiving supplies of spiritual strength
from him — of sap and fatness from Christ, the vine and olive. While they do so,
the conduct and course of obedience flourishes and it is fruitful — all outward
duties are cheerfully and regularly performed. But if there is a wound, a
defect, a failing, in what should first take in the spiritual radical moisture
that should be communicated to the whole, the rest may maintain their station
and appearance for a season, but after a while, the profession will wither,
fruits will decay, and the whole will be ready to die. Hence our Saviour lets us
know, what a man is in secret, in these private duties, that is what he is in
the eyes of God, and no more.201 And one reason, among others, is because they
have a more vigorous acting of unmixed grace than any other duties whatsoever.
In all or most particular duties, besides the influence they may have from
carnal respects (which are many), and the ways of their insinuation being subtle
and imperceptible, there is also an alloy of gifts,202 which sometimes devours
even the pure gold of grace — which should be the chief and principal gift in
them. In these duties, there is immediate intercourse between God and what is of
God in the soul. Once sin, by its deceits and treacheries, prevails to take the
soul away from diligent attendance to communion with God, and constancy in these
duties, sin will not fail to effect a decline in the whole of a man’s obedience.
It has made its entrance, and it will assuredly make good its progress.

[6.] Growing in notions of truth without corresponding practice is another thing
that indwelling sin makes use of to bring the souls of believers to decay. The
apostle tells us that “knowledge puffs up,” 1 Corinthians 8:1. If it is alone,
and not improved in practice, it swells men disproportionately. Like a man who
has dropsy,203 we are not to expect that he has strength in proportion to his
size — like trees that are continually headed, which keeps them from bearing
fruit.204 Once men have attained this ability to entertain and receive
evangelical truths in a new and more glorious light, or gain a clearer
revelation than formerly, or new manifestations of truth which they did not know
before, and please themselves in doing so — but do so without diligent endeavors
to have the power of those truths and notions impressed on their hearts, and
their souls conformed to them — they generally learn to so dispose 205 of all
truths formerly known, truths which were sometimes inlaid in their hearts with
more efficacy and power. This has proved, if not the ruin, the great impairing
of many in these days of light in which we live. By this means many have
withered from a humble, close walking with God, into an empty, barren, talking
profession. All things, almost, have in a short season become alike to them —
whether true or false, all is well so long as they might be debating and
disputing about them. This is food for sin; it hatches and increases it, and it
is increased by it. It is a notable way for the vanity that is in the mind to
exert itself, without a rebuke from the conscience. Men may be talking, and
writing, and studying about religion, and hearing preaching with great delight,
as they did in Ezekiel 33:32 206 And their conscience will be very well
pacified, unless it is thoroughly awake and circumspect, and furnished with
spiritual wisdom and care — it will enter no rebukes or pleas against the way
that the soul is behaving. Yet all this may be nothing but the acting of that
natural vanity which lies in the mind, and which is a principal part of the sin
we are addressing. Generally this is so when men content themselves, as was
said, with the notions of truth, without laboring to experience the power of
them in their hearts, and bringing forth the fruit of them in their lives — upon
which decay must necessarily ensue.

[7.] Growth in carnal wisdom is another help to sin in producing this sad
effect. “Your wisdom and your knowledge,” says the prophet, “have perverted
you,” Isaiah 47:10 207 To the extent that carnal wisdom increases, faith decays.
The proper work of carnal wisdom is to teach a man to trust to and in himself;
the proper work of faith is to trust wholly in another. So carnal wisdom labors
to destroy the whole work of faith, by causing the soul to return into a
deceiving fullness of its own. We have woeful examples of the prevalence of this
principle of declension in the days in which we live. How many a poor, humble,
brokenhearted creature we have seen, who followed after God in simplicity and
integrity of spirit, and yet through observing the ways and walks of others, and
by closing with the temptations to craft and subtlety which opportunities in the
world have administered to them, they have come to be dipped in a worldly,
carnal frame, and utterly wither in their profession! Many are so sullied by
this that they are not known to be the men they were.

[8.] Some great sin, lying long in the heart and conscience, is unrepented of,
or it is not repented of as it should be, and as the matter requires — this
furthers indwelling sin in this work. The great turn of the life of David, from
which his first ways carried the reputation, was in harboring his great sin in
his conscience without suitable repentance. It was otherwise with Peter, we
know, and he had another result. A great sin will certainly give a great turn to
the life of a professor. If it is well cured in the blood of Christ, with that
humiliation which the gospel requires, it often proves to be a means of more
watchfulness, fruitfulness, humility, and contentment, than the soul ever
obtained before. If it is neglected, it certainly hardens the heart, weakens
spiritual strength, enfeebles the soul, discouraging it from all communion with
God, and it is a notable principle of a general decay. So David complains in
Psalms 38:5, “My wounds stink and are corrupt because of my foolishness.” His
present distemper was not so much from his sin as his folly — not so much from
the wounds he had received as from his neglect to make a timely application for
their cure. It is like a broken bone which, being well set, leaves the place
stronger than before; if it is otherwise, it makes the man a cripple all his
days. These things we but briefly name, and various other advantages of like
nature that sin makes use of to produce this effect, might also be instanced;
but these may suffice for our present purpose. Whatever it uses, sin itself is
still the principle; and this is no small demonstration of its efficacy and
power.


========================================================================
  CHAPTER 21: 16. CHAPTER 16.
========================================================================

CHAPTER 16. The strength of indwelling sin manifested from its power and effects
in unregenerate persons.

We are addressing the power and efficacy of indwelling sin, as it remains in
several degrees in believers. Now, I have elsewhere shown that the nature and
all the natural properties of it still remain in them. Therefore, we cannot
prove directly what the strength of sin is in them, as distinct from what its
power is in those in whom it is only checked and not at all weakened. Yet, from
an observation of it, we may caution believers of the real power of that mortal
enemy with whom they have to deal.

Say the plague violently rages in one city, destroying multitudes; and there is
in another city an infection of the same kind, which does not yet rise to that
height and fury there, by reason of the correction that it meets with from
better air and the remedies used. Yet a man may demonstrate to the inhabitants,
the force and danger of the infection that has gotten in among them, by the
effects that it has and produces among the others, who do not have the benefit
of the preventives and preservatives which they enjoy. This will both teach them
to value the means of their preservation, and to be all the more watchful
against the power of the infection that is among them. It is so in this case.
Believers may be taught what is the power and efficacy of that plague of sin
which is in and among them, by the effects which the same plague produces in and
among others, who do not have those corrections of its poison, and those
preservatives from death which the Lord Jesus Christ has furnished them with.

Having then fixed on the demonstration of the power of sin from the effects it
produces, and having given a double instance of it in believers themselves, I
will now further evidence the same truth or pursue the same evidence of it, by
showing something of the power that acts in those who are unregenerate, and so
who do not have the remedies against it which believers are furnished with.

I will not handle the whole power of sin in unregenerate persons, which is a
very large field, and not the business I have in hand. But I will only intimate
to believers, by a few instances of its effects in them, as I said, what they
have to deal with: —

1. It appears in the violence it offers to the nature of men, compelling them to
sins that are fully contrary to all the principles of the reasonable nature with
which they are endued from God. Every creature of God has in its creation a law
of operation implanted in it, which is the rule of all that proceeds from it, of
all that it does of its own accord. So fire ascends upwards, bodies that are
weighty and heavy will descend, the water flows; each according to the
principles of their nature, which give them the law of their operation. What
hinders them in their operation is force and violence — that is what keeps a
stone from descending or the fire from going upwards. Whatever forces them to
move contrary to the law of their nature, such as making a stone go upwards or
causing fire to descend, is in its kind the greatest violence, of which the
degrees are endless. Now all would acknowledge that what could take a great
millstone and fling it upwards into the air, would be a matter of awful force,
power, and efficacy.

Man also has his law of operation and working co-created with him. And this may
be considered two ways — either as it is common to him along with other
creatures; or as it is peculiar to him, with reference to that special end for
which he was made. Some things, I say, in this law of nature are common to man
with other creatures — such as to nourish their young, to live quietly with
those of the same kind and race as them — to seek and follow after what is good
for them in that state and condition in which they are created. These are things
which all brute living creatures have in the law of their nature, and man also
has. But now besides these things, man being created in an especial manner to
give glory to God by rational and moral obedience, and so to obtain a reward in
the enjoyment of him, there are many things in the law of his creation that are
peculiar to him — such as to love God above all, to seek the enjoyment of God as
man’s chief good and last end, to inquire after God’s mind and will, and to
yield obedience and the like; all of which are part of the law of his nature.

Now, these things are not distinguished so, as though a man might perform the
actions of the law of his nature, which are common to him with other creatures,
merely from the principles of his nature, as they do. But the law of his
dependence upon God, and doing all things in obedience to God, also applies to
all of them.208 Man can never be considered as a mere creature, but as a
creature made for the glory of God by rational, moral obedience — it is
rational, because obedience is chosen by man, and performed with reason; and it
is moral, because he is regulated by a law to which his reason attends. For
instance, it is common to man with other creatures to take care for nourishing
his children, of the young, helpless ones that receive their being by him. There
is implanted in him, in the principles of his nature, co-created with them, a
love and care for them. So it is with other living creatures. Now, let other
creatures answer this instinct and inclination, and not be hardened against them
like the foolish ostrich, into whom God has not implanted this natural wisdom
(Job 39:13-17),209 and they fully answer the law of their creation. But with man
it is not so. It is not enough for him to answer the instinct and secret impulse
and inclination of his nature and kind, as in nourishing his children; but he
must also do it in subjection to God, and obey him in it, and do it to God’s
glory — the law of moral obedience encompasses his whole being and all his
operations. In these things lie, as it were, the whole of a man: namely, in the
things which are implanted in his nature as a creature, things which are common
to all other living creatures, and seconded by the command or will of God, as he
is a creature capable of yielding moral obedience and of doing all things for
God’s glory. That then which drives and compels a man to transgress this law of
his nature must necessarily be esteemed of great force and efficacy — for it is
not only like throwing millstones upward, or driving beasts from taking care of
their young, or taking from kindred cattle the instinct to herd themselves
quietly, but far more — to throw off what lies in him: his fundamental
dependence on God, as a creature made to yield obedience to Him.

Now, this is frequently done by indwelling sin in unregenerate persons. Let us
take a few instances: —

(1.) There is nothing that is more deeply inlaid in the principles of the
natures of all living creatures, and so of man himself, than a love and a care
for the preservation and nourishing of their young. Many brute creatures will
die for them; some feed them with their own flesh and blood; all deprive
themselves of that food which nature directs them to as their best, and they
impart it to their young, and act in their behalf to the utmost of their power.

Now, such is the efficacy, power, and force of indwelling sin in man — which is
an infection that the nature of other creatures knows nothing about — that in
many, it prevails to stop up this fountain, to beat back the stream of natural
affections, to root up the principles of the law of nature, and to drive them to
a neglect, a destruction of the fruit of their own loins. Paul tells us of the
old Gentiles that they were astorgoi,210 Romans 1:31, “without natural
affection.” What he aims at is that barbarous custom among the Romans who often
— to spare themselves the trouble of educating their children and to be at
liberty to satisfy their own lusts — destroyed their own children from the womb.
That is how far the strength of sin prevailed to obliterate the law of nature,
and to repel the force and power of it.

Examples of this [depraved] nature are common in all nations: among ourselves,
of women murdering their own children through the deceitful reasoning of sin.
And in this, sin turns aside the strong current of nature, darkens all the light
of God in the soul, controls all our natural principles that are influenced with
the power of the command and will of God.

Yet through the efficacy of sin, this evil has received a fearful aggravation.
Men have not only slain but cruelly sacrificed their children to satisfy their
lusts. The apostle reckons idolatry, and consequently all superstition, among
“the works of the flesh,” Galatians 5:20;211 that is, among the fruit and
product of indwelling sin. Now, it is from this that men have offered that
horrid and unspeakable violence to the law of nature mentioned. So the psalmist
tells us,

Psalms 106:37-38. Indeed, they sacrificed their sons and their daughters to
devils, 38 and shed innocent blood, even the blood of their sons and of their
daughters, whom they sacrificed to the idols of Canaan; and the land was
polluted with blood. The same is mentioned again in various other places of
Scripture. I have declared elsewhere the whole manner of that abomination. For
the present it may suffice to intimate that they took their children and burnt
them to ashes in a soft fire; the wicked priests that assisted in the sacrifice
afforded them this relief: that they made a noise and clamor so that the vile
wretches might not hear the woeful moans and cries of the poor, dying, tormented
infants. I suppose in this case we need no further evidence. Naturalists can
give no rational account for this; they can only admire the secret force of that
little fish which, they say, will stop a ship in full sail in the midst of the
sea. And we must acknowledge that it is beyond our power to give an account of
that secret force and unsearchable deceit that is in that inbred traitor, sin,
that can not only stop the course of nature — when all its sails that carry it
forward, are so filled as they are with affections for their children — but also
drive it backward. And do so with such a violence and force as to cause men to
deal with their own children in a way that a good man could not be paid to deal
with his dog. It may not be to the disadvantage of the best believer to know and
consider that they carry around with them, and in them, that which in others has
produced these effects.212

(2.) The same may be said of all other sins against the prime dictates of the
law of nature, that mankind is or has been stained and defamed with — murder of
parents and children, of wives and husbands, sodomy, incest, and like
enormities; in all of which sin prevails in men against the whole law of their
being, and dependence upon God.

Why should I reckon up the murders of Cain and Abel, the treason of Judas, along
with their aggravations; or remind us of the filth and villany of Nero, in whom
sin seemed to design an instance of how far it could debase the nature of man!
In a word, all the studied, premeditated perjuries; all the designed, bloody
revenges; all the filth and uncleanness; all the enmity to God and his ways that
is in the world — is fruit growing from this root alone.

2. It evidences sin’s efficacy in keeping men away from believing under the
dispensation of the gospel. This evidence must be illustrated a little further:
—

(1.) Under the dispensation of the gospel, there are but few who believe. So the
preachers of the gospel complain, Isaiah 53:1, “Who has believed our report?”
which the apostle interprets to be about the paucity of believers, John 12:38.
Our Saviour, Christ himself, tells us that “many are called,” — the word is
preached to many — “but few are chosen.” And so the church complains of its
number,

Micah 7:1 “Woe is me! For I am like those who have gathered summer fruits, like
the grape gleanings of the vintage; There is no cluster to eat; my soul desired
the first-ripe fruit.

There are few who enter the narrow gate; daily experience confirms this woeful
observation. How many villages, parishes, indeed towns, may we go to where the
gospel has been preached, it may be, for many years and perhaps scarcely meet a
true believer in them, one who displays the death of Christ in his conversation!
In the best places, most eminent for their profession, are not such persons like
the berries under the shaking of an olive-tree — two or three in the top of the
uppermost boughs, and four or five in the highest branches? Isaiah 17:6

(2.) In preaching the gospel, there is proposed to men, as motives for
believing, every thing in conjunction that severally prevails with men to do
whatever else they do in their lives. Whatever anyone does with consideration,
he does it either because it is reasonable and good for him, or profitable and
advantageous, or pleasant, or lastly, necessary to avoid evil. I say, whatever
men do with consideration, whether it is good or evil, whether it is in the
works of this life or in things that lead to another life, they do it from one
or another of the reasons or motives mentioned. And God knows, the men who are
prevailed upon are often very poor and lowly in their kind. How often will men,
for very little pleasure, or very little profit, be induced to do what will
embitter their lives and damn their souls; and what industry they will use to
avoid what they apprehend will be evil or grievous to them! Any one of these is
enough to oil the wheels of men’s utmost endeavors, and set men at work to the
purpose. But now, all these things center in the proposal of the gospel, and in
the command to believe; and every one of them is of such a kind that the whole
world can propose nothing like it: —

[1.] It is the most reasonable thing that can be proposed to the understanding
of a man, that through his own default, he has lost that way of bringing glory
to God and saving his own soul (for which ends he was made) which he was first
placed in; and that he should accept and embrace that other blessed, easy, safe,
and excellent way to attain the ends mentioned, which God, in His infinite
grace, love, mercy, wisdom, and righteousness, has revealed and proposes to him.
And —

[2.] It is the most profitable thing that a man can possibly be invited to, if
there is any profit or benefit, any advantage to be had in the forgiveness of
sins, in the love and favor of God, in a blessed immortality, and in eternal
glory. And —

[3.] It is most pleasant also. Surely it is a pleasant thing to be brought out
of darkness into light — out of a dungeon onto a throne — from captivity and
slavery to Satan and cursed lusts, to the glorious liberty of the children of
God, with a thousand heavenly sweetnesses not to be mentioned now. And —

[4.] It is surely necessary; and that is not only from the command of God, who
has the supreme authority over us, but also indispensably so, to avoid the
eternal ruin of body and soul.213 It is constantly proposed under these terms:
“Believe, or you will perish under the weight of the wrath of the great God, and
that is forevermore.” But notwithstanding that all these considerations are
preached to men, and pressed upon them in the name of the great God, from day to
day and from one year to another, there are very few (as observed before) who so
set their hearts to them, as to embrace what they lead to. Tell men ten thousand
times that this is wisdom, indeed riches; tell them that all their profit lies
in it, that they will assuredly and eternally perish, maybe within a few hours,
if they do not receive the gospel; assure them that it is their only interest
and concern; let them know that God himself speaks all this to them — yet it is
all the same to them: they do not regard it, or set their hearts to it, but
plainly say, as it were, “We will have nothing to do with these things.” They
would rather perish in their lusts than accept mercy.

(3.) It is indwelling sin that both disenables and hinders men from believing,
and indwelling sin alone. Blindness of mind, stubbornness of the will,
sensuality of the affections, all concur to keep poor perishing souls at a
distance from Christ. Men are made blind by sin, and cannot see his
excellencies; they are obstinate, and will not lay hold of his righteousness;
they are senseless, and will take no notice of their own eternal concerns.

Now, certainly what can prevail with men who are wise, and sober, and prudent in
other things, to neglect and despise the love of God, the blood of Christ, the
eternal welfare of their own souls, upon weak and worthless pretences, must be
acknowledged to have an astonishing force and efficacy accompanying it. Whose
heart, who has once heard of the ways of God, can but bleed to see poor souls
eternally perishing under a thousand gracious invitations to accept of mercy and
pardon in the blood of Christ? And can we but be astonished at the power of that
principle from whence it is that they run headlong to their own destruction? And
yet all this befalls them from the power and deceit of sin that dwells in them.

3. It is evident in their total apostasies. Many men not really converted, are
greatly worked upon by the word. The apostle tells us that they “clean escape
from those who live in error,” 2 Peter 2:18. They separate themselves from
idolatry and false worship, owning and professing the truth. And they also
escape the “pollutions of the world,” verse 20; 214 that is, “the corruption
that is in the world through lust” as he expresses it in chap. 1:4 — those
filthy, corrupt, and unclean ways which the men of the world walk and live in,
in the pursuit of their lusts. These they escape from, in the amendment of their
lives and the ordering of their conduct according to the convictions which they
have from the word. For so he tells us, that all this is brought about “through
the knowledge of the Lord and Saviour Jesus Christ,” — that is, by the preaching
of the gospel. They are so far worked upon as to forsake all the ways of false
worship, to profess the truth, to reform their lives, and to walk in a manner
corresponding to their convictions. By this means, they gain the reputation of
professors: “They have a name to live,” Revelation 3:1; and they are made
“partakers” of some or all of those privileges of the gospel that are enumerated
by the apostle in Hebrews 6:4, 5.215

It is not my present business to show how far or in what things a man may be
effectually worked upon by the word, and yet not really be worked over so as to
close with Christ; or what may be the utmost bounds and limits of a common work
of grace upon unregenerate men. It is confessed by all that it may be carried on
so far, that it is very difficult to discern between the effects and productions
of common grace, and those produced by special and saving grace. But now,
notwithstanding all this, we daily see many of these men fall away from God,
utterly and wickedly; some into debauchery and uncleanness, some into
worldliness and covetousness, some to be persecutors of the saints — all to the
perdition of their own souls. How this comes about is declared by the apostle in
the same passage. “They are,” he says, “entangled again.” To entice and
entangle, as I have shown before from James 1:14, 15,216 is the proper work of
indwelling sin; it is that alone which entangles the soul, as the apostle says
in 2 Peter 2:18; 2 Peter 2:20. They are allured from their whole profession,
into cursed apostasy, through the lusts of the flesh.

It prevails upon them, through its deceit and power, to utterly relinquish their
profession and their whole engagement to God. And in several ways this evinces
the greatness of sin’s strength and efficacy: —

(1.) In that it stops or gives control to that exceeding greatness of power
which is put forth in the word, in their conviction and reformation. We see it
by experience that men are not easily worked upon by the word; most men can live
under the dispensation of the word all the days of their lives, and continue as
senseless and stupid as the seats they sit upon, or the flinty rock of stone.217
Mighty difficulties and prejudices must be conquered, great strokes must be
given to the conscience, before this can be brought about. It is like stopping a
river in its course, and turning its streams another way; or like keeping a
stone from falling downwards; or turning away the wild ass when it is furiously
set to pursue its way, as the prophet puts it in Jeremiah 2:24.218 To turn men
from their corrupt ways, sins, and pleasures; to make them willingly and gladly
pray, fast, hear, and do many things that are contrary to the principle of flesh
which is secretly predominant in them; to cause them to profess Christ and the
gospel, maybe under some trials and reproaches; to give them light to see into
various mysteries, and gifts to discharge their sundry duties; to make dead,
blind, senseless men to walk, and talk, and do all the outward offices and
duties of living and healthy men, with like attendance to conviction and
reformation — these are the effects and products of mighty power and strength.
Indeed, the power that the Holy Ghost puts forth by the word — in staggering and
convicting sinners, in awakening their consciences, enlightening their minds,
changing their affections, awing their hearts, reforming their lives, and
compelling them to duties — is inexpressible. But now there is a check and
control given to all these by indwelling sin. It prevails against this whole
work of the Spirit by the word, with all the advantages of providential
dispensations, in our afflictions and mercies which attend it. Once sin is
enraged, all these things become like the withes and cords with which Samson was
bound before his head was shaven. But cry to the soul, “The Philistines are upon
you! — there is a subtle, a suitable temptation upon you; now show your strength
and efficacy!” — and all these things become like tow that has fed the fire.
Conscience is stifled, reputation in the church of God is despised, light is
supplanted, the impressions of the word are cast off, convictions are digested,
heaven and hell are despised — sin makes its way through it all, and utterly
turns the soul from the good and right ways of God. Sometimes it does this
subtly, by imperceptible degrees, taking away all the force of former
impressions from the Spirit by the word, sullying the conscience by degrees,
hardening the heart, and making sensual the affections by various workings, so
that the poor backslider in heart scarcely knows what he is doing, until he has
come to the very bottom of all impiety, profaneness, and enmity against God.
Sometimes, falling in conjunction with some vigorous temptation, it suddenly and
at once plunges the soul into a course of alienation from God and from the
profession of his ways.

(2.) It takes them away from those hopes of heaven which they had attained upon
their convictions, obedience, and temporary faith or believing. There is a
general hope of heaven, or at least of escaping hell, of an untroubled
immortality, in the most sottish and stupid souls in the world. Either by
tradition or instruction from the word, they are persuaded that there is another
state of things to come after this life; but in unconvinced, unenlightened
persons, it is a dull, senseless, unaffecting thing. It has no other hold on
them nor power in them except to keep them free from the trouble and perplexity
of contrary thoughts and apprehensions. The matter is otherwise with those who
by the word are so worked upon as we declared before; their hope of heaven and
of a blessed immortality, is often accompanied with great joys and exultations;
and it is a relief to them under and against the worst of their fears and
trials. It is such that they would not part with it for all the world; and on
all occasions they retreat in their minds to it for comfort and relief.

Now by the power of sin, they are prevailed with to forego all this. Let heaven
go if it will; let a blessed immortality go, with the enjoyment of God himself —
for sin must be served, and provision must be made to fulfill its lusts.

Say a man, in the things of this world, had such a hope of a large inheritance
and a kingdom, that he is satisfied it will not fail him, but that in the end he
will surely enjoy it, and he will lead a happy and glorious life in the
possession of it for many days. If someone were then to go and tell him, “It is
true, the kingdom you look for is an ample and honorable dominion, full of all
good and desirable things, and you may attain it; but come, throw away all hopes
and expectations of it, and join with me in the service and slavery of an
oppressing tyrant;” — you would easily grant that he must have some strange
bewitching power over him, if this were to prevail with a man in his wits, to
follow such advice.

Yet thus it is, and much more so, in the case we have in hand. Sin itself cannot
deny that the kingdom of heaven, which the soul is in hope and expectation of,
is glorious and excellent; nor does it try to convince him that his thoughts of
that kingdom are vain and will deceive him. But it plainly prevails with him to
throw away his hopes, and to despise his kingdom that he was in expectation of;
and it does that upon no other motive than that he may serve some worldly,
cruel, or filthy and sensual lust. Certainly, here lies a secret efficacy, whose
depths cannot be fathomed.

(3.) The apostle manifests the power of the entanglements of sin in and upon
apostates, in that it turns them away from the way of righteousness after they
have known it, 2 Peter 2:21.219 It will be found at the last day an evil thing
and bitter, that men live all their days in the service of sin, self, and the
world, refusing to test any of the ways of God, to which they are invited.
Though they have no personal experience of their excellence, beauty,
pleasantness, or safety — yet having evidence brought to them from God himself
that they are so — their refusal of them will, I say, be bitterness in the end.
But their condition is still far worse for those who, as the apostle says,
“having known the way of righteousness,” are by the power of indwelling sin
“turned aside from the holy commandment.” It will be for a lamentation to leave
God for the devil, after a man has experienced God and his service — to leave
heaven for hell, after a man has had some cheering, refreshing thoughts of it —
to leave the fellowship of the saints for an ale-house or a brothel, after a man
has been admitted to the saints’ communion, and tasted of its pleasantness — to
leave walking in pure, clear, straight paths, to wallow in mire, muck,220 and
filth. And yet sin prevails upon apostates to do this; and that against all
their light, conviction, experiences, professions, engagements, or whatever may
be strong upon them to sustain them in the known ways of righteousness.

(4.) It evinces its strength in them by prevailing with them to totally renounce
God as revealed in Christ, and the power of all gospel truth — in the sin
against the Holy Ghost.Matthew 12:31 I do not now precisely determine what the
sin against the Holy Ghost is, nor what it consists in; there are different
apprehensions of it. But all agree in this: that by this sin, an end is put to
all dealings between God and man in a way of grace. It is a “sin unto death.” 1
John 5:16 And the hardness and blindness of many men’s hearts bring them to
this; by these they are at length set out of the reach of mercy. They choose to
have no more to do with God; and God swears they shall never enter into his
rest:Psalms 95:11 and so sin brings forth death.James 1:15 By this a man is
brought to renounce the end for which he was made, to wilfully reject the means
of coming to the enjoyment of God, to provoke Him to his face,Isaiah 65:3 and so
to perish in his rebellion.Psalms 2:12

I have not mentioned these things as though I hoped to fully set out by them the
power of indwelling sin in unregenerate men; I thought only to give a glimpse of
it by a few instances. One who would have a fuller view of it need only open his
eyes, to take a little view of that wickedness which reigns, indeed rages, the
world over. Let him consider the prevailing flood of the things mentioned by
Paul as “the fruits of the flesh,” Galatians 5:19-26 — that is, among the sons
of men, in all places, nations, cities, towns, and parishes; and then let him
add to those but this one consideration: that the world, which is full of the
steam, filth, and blood of these abominations as to their outward actings, is a
pleasant garden, a paradise, compared to the heart of man in which they are all
conceived. And hourly there are millions more vile abominations which, being
stifled in the womb by some of the ways insisted on before, they are never able
to bring forth to light. I say, let a man — using the law for his light and rule
— take this course; and if he has any spiritual discernment, he may quickly be
satisfied in this matter. And I showed at the entrance of this discourse how
this consideration fully confirms the truth proposed.


========================================================================
  CHAPTER 22: 17. CHAPTER 17.
========================================================================

CHAPTER 17. The strength of sin evidenced by its resistance to the power of the
law. The measure of the STRENGTH of any person or defended city may be well
taken from the opposition that they are able to withstand and not be prevailed
against. If we hear of a city that has endured a long siege from a potent enemy,
and yet it is not taken or conquered, whose walls have endured great batteries
and are not demolished, even though we have never seen the place, we may
conclude it is strong, if not impregnable. And this consideration will also
evidence the power and strength of indwelling sin. It is able to hold out, and
not only to live, but also to secure its reign and dominion,222 against very
strong opposition that is made to it.

I will instance only the opposition that is made to it by the law, which is
often great and terrible, but always fruitless; all its assaults are borne by
it, and sin is not prevailed against. There are various things in which the law
opposes itself to sin and its power; such as —

1. It reveals it. Sin in the soul is like a secret hectic sickness in the body —
its being unknown and unperceived is one great means of its prevalence —it is
like traitors in a civil state: while they lie hidden, they vigorously carry on
their design. Most men in the world know nothing of this sickness, indeed, death
of their souls. Though they have been taught something about the doctrine of it,
they know nothing about its power. They do not know it so as to deal with it as
their mortal enemy — just as a man who loves his life, whatever he is told,
cannot be said to know that he has a hectic fever, if he does not set himself to
stop its progress. This then, is what the law does — it reveals this enemy; it
convinces the soul that there is such a traitor harboring in its bosom: Romans
7:7, “I would not have known sin, except by the law: for I would not have known
lust, unless the law had said, You shall not covet.” “I would not have known
it;” that is, fully, clearly, and distinctly. Conscience will somewhat agitate
about it; but a man cannot know it clearly and distinctly from that. The law
gives a man such a sight of sin as the blind man in the gospel gained upon the
first touch of his eyes: “He saw men like trees walking,” — obscurely,
confusedly.Mark 8:24 But when the law comes, that gives the soul a distinct
sight of this indwelling sin. Again, “I would not have known it;” that is, the
depths of it, the root of it, the habitual inclination of my nature to sin,
which is here called “lust,” as it is in James 1:14. “I would not have known
it,” or not known it to be sin, “except by the law.” This, then, is what the law
does — it draws out this traitor from its secret lurking places, from the
intimate recesses of the soul. A man, when the law comes, is no longer ignorant
of his enemy. If he will now perish by him, it is openly and knowingly; he can
only say that the law warned him about his enemy, that it revealed his enemy to
him, yes, and raised an assembly of various affections about him in the soul —
just as an officer who discovers a thief or robber, calls for assistance to
apprehend him.

2. The law not only reveals sin, but reveals it to be a very bad inmate,
dangerous, yes, pernicious to the soul:

Romans 7:13, “Was that then, which is good,” — that is, the law — “made death to
me? God forbid. But sin, that it might appear sin, working death in me by that
which is good, so that sin by the commandment might become exceedingly sinful.”

There are many things in this verse in which we are not at present concerned: I
only aim at the manifestation of sin by the law — it appears to be sin; and the
manifestation of it in its own colors — it appears to be exceedingly sinful. The
law lets the soul know the filth and guilt of this indwelling sin — how great
they are, how vile it is, what an abomination, what an enmity to God, how it is
hated by him. The soul will never more look at it as a small matter, whatever
thoughts it had of it before, by which it is greatly surprised.

Just as a man who finds himself somewhat sickly, sends for a skillful physician.
When he comes the man requires his judgment about his sickness. The physician,
considering his condition, tells him, “Alas! I am sorry for you; the case is far
worse for you than you imagine: your disease is mortal, and it has proceeded so
far, pressing upon your spirits and infecting the whole mass of your blood, that
unless the most effectual remedies are used, I doubt you will live but a very
few hours.” So it is in this case. A man may have some trouble in his mind and
conscience about indwelling sin; he finds that all is not so well as it should
be with him, more from the effects of sin and its continual eruptions than from
the nature of it, which he hopes to wrestle with. But now, when the law comes,
it lets the soul know that its disease is deadly and mortal — that it is
exceedingly sinful, as being the root and cause of all his alienation from God.
And thus also, the law proceeds against it [to convict it].

3. The law judges the person, or it lets the sinner plainly know what he is to
expect on account of this sin. This is the law’s proper work; its revealing
property is only preparative to its judging. The law is itself when it is in the
throne. Here it does not mince the matter with sinners, as we usually to do with
one another, but it tells him plainly, “‘You are the man’ 2 Samuel 12:7 in whom
this exceedingly sinful sin dwells, and you must answer for the guilt of it.”
This, I think, if anything, should rouse a man to set himself in opposition to
it; yes, to utterly destroy it. The law lets him know that on account of this
sin he is subject to the curse and wrath of the great God against him; indeed,
it pronounces the sentence of everlasting condemnation upon him on that account.
“Abide in this state and perish,” is its language. It does not leave the soul
without this warning in this world, and that will leave it without excuse on
that account in the world to come.

4. The law so follows on its sentence, that it disquiets and frightens the soul,
and does not allow it to enjoy the least rest or quietness in harboring its
sinful inmate. Whenever the soul has indulged its commands, and made provision
for it, the law immediately flies upon it with the wrath and terror of the Lord,
and makes it quake and tremble. The soul will have no rest, but is like a poor
beast that has a deadly arrow sticking in its sides, that makes it restless
wherever it is and whatever it does.

5. The law does not stay here, but it also slays the soul: Romans 7:9 “For I was
alive without the law once; but when the commandment came, sin revived and I
died;” that is, by the soul’s conviction of the nature, power, and deserving of
this indwelling sin, the law deprives the one in whom sin is found, of all that
life of self-righteousness and hope which he formerly sustained himself with —
it leaves him as a poor, dead, helpless, and hopeless creature. And all this is
in pursuit of that opposition it makes against this sin. May we not expect that
now sin’s power will be quelled and its strength broken — that it will die away
before these strokes of the law of God? But the truth is, such is its power and
strength that it is quite otherwise. Like the one whom the poets pretend to be
born of the earth, when one thought to slay him by throwing him to the ground,
by every fall he recovered new strength, and was more vigorous than before.223
So is it with all the falls and repulses that are given to indwelling sin by the
law: for —

(1.) It is not conquered. A conquest infers two things in respect to the
conquered — first, loss of dominion; and, secondly, loss of strength. Whenever
anyone is conquered, he is stripped of both these; he loses both his authority
and his power. So the armed strong man, being prevailed against, is bound and
his goods are taken.Matthew 12:29 But now, neither of these befalls indwelling
sin by the assaults of the law. It does not lose one jot of its dominion or
strength by all the blows that are given to it. The law cannot do this thing:
Romans 8:3; “For what the law could not do in that it was weak through the
flesh” — it cannot deprive sin of its power and dominion, for one that “is under
the law is also under sin;” — that is, whatever power the law has upon the
conscience of a man, so that he fears to sin lest the sentence and curse of it
befalls him, sin still reigns and rules in his heart. Therefore the apostle
says, Romans 6:14, “Sin shall not have dominion over you: for you are not under
the law, but under grace;” This plainly intimates that however much a person is
in subjection to the authority of the law, that will not exempt and acquit him
from the dominion of sin. Indeed, by all its work on the soul, the law
incidentally increases the soul’s misery and bondage greatly, instead of freeing
and acquitting it from the reign and bondage of sin — just as the judge’s
sentence against a malefactor, adds to his misery. The soul is under the
dominion of sin and, it may be, abides in its woeful condition in much security,
fearing neither sin nor judgment. The law setting upon him in this condition, by
all the ways mentioned before, brings him into great trouble and perplexity,
fear and terror; but it does not deliver him at all. So it is with the soul as
it was with the Israelites when Moses had delivered his message to Pharaoh; they
were so far from getting liberty by it, that their bondage was increased, and
“they found that they were in a very evil case,” Exodus 5:19. Yes, and we will
see that sin does like Pharaoh: finding that its rule is disturbed, it grows
more outrageously oppressive, and doubles the bondage of their souls. This is
not then the work of the law: to destroy sin, or deprive it of that dominion
which it has by nature. Nor, by all these strokes of the law, does sin lose any
of its strength. It continues both its authority and its force; it is neither
destroyed nor weakened. Indeed —

(2.) It is so far from being conquered that it is only enraged. The whole work
of the law only provokes and enrages sin, and causes it, as it has opportunity,
to exert its strength with more power, vigor, and force than formerly. The
apostle shows this at large:

Romans 7:9 I was alive without the law once, but when the commandment came, sin
revived and I died. 10 And the commandment, which was ordained to life, I found
to be unto death. 11 For sin, taking occasion by the commandment, deceived me,
and by it slayed me. 12 Therefore the law is holy, and the commandment holy and
just and good. 13 Was then that which is good made death to me? God forbid! But
sin, that it might appear sin, working death in me by that which is good, so
that sin, by the commandment, might become exceedingly sinful. But you will say,
“Do we not see by experience, that many are worked upon by the preaching of the
law to relinquish many sins and amend their lives, and to greatly contend
against the eruptions of those other corruptions which they cannot yet mortify?
And it cannot be denied that the power and efficacy of the law is great when
preached and applied to the conscience in a due manner.” I answer —

[1.] It is acknowledged that the power of the law of God is very great and
effectual. Great are the effects wrought by it, and it shall surely accomplish
every end for which it is appointed by God.Isaiah 55:11 Yet subduing sin is none
of its work — it is not designed by God for that purpose; and therefore it is no
dishonor if it cannot do what is not its proper work, Romans 8:3.

[2.] Whatever effects it has on some, we see that in most, such is the power and
prevalence of sin, that it makes no impression on them at all. May you not see
everywhere, men living many years in congregations where the law is powerfully
preached, and applied to the consciences as to all the ends and purposes for
which the Lord is pleased to make use of it, and yet they are not once moved by
it? — they receive no more impression from its strikes than blows with a straw
would give to an adamant?224 They are not convinced by it, nor terrified, nor
awed, nor instructed; but they continue deaf, ignorant, senseless, and secure,
as if they had never been told of the guilt of sin or the terror of the Lord.
Congregations are full of these who proclaim the triumphing power of sin over
the dispensation of the law.

[3.] When any of the effects mentioned are wrought, it is not from the power of
the letter of the law, but from the actual efficacy of the Spirit of God putting
forth his virtue and power for that end and purpose; and we do not deny that the
Spirit of the Lord is able to restrain and quell the power of lust when he
pleases, and we have previously considered some ways by which he is pleased so
to do. But —

[4.] Notwithstanding all that may be observed of the power of the law upon the
souls of men, it is yet most evident that lust is not conquered, not subdued,
nor mortified by the law; for —

1st. Though the course of sin may be repelled for a season by the dispensation
of the law, yet the spring and fountain of it is not dried up by it. Though it
withdraws and hides itself for a season, it is, as I have shown elsewhere, but
to shift out of a storm, and then to return again. A traveler meeting with a
violent storm of thunder and rain on his way, may immediately turn out of his
way to some house or tree for his shelter; yet this does not cause him to give
up his journey — as soon as the storm is over he returns to his way and progress
again; so it is with men who are in bondage to sin. They are in a course of
pursuing their lusts; the law meets with them in a storm of thunder and
lightning from heaven, terrifies and hinders them on their way. This turns them
for a season out of their course; they run to prayer or amend their life for
some shelter from the storm of wrath which is feared coming upon their
consciences. But is their course stopped? Are their principles altered? Not at
all; as soon as the storm is over, they begin to wear down that sense and the
terror that was upon them; they return to their former course in the service of
sin again. This was the state with Pharaoh time and again.

2dly. In such seasons, sin is not conquered, but diverted. When it seems to fall
under the power of the law, indeed it is only turned into a new channel; it is
not dried up. If you go and set a dam against the streams of a river, so that
you allow no water to pass in the old course and channel, but it breaks out
another way, and turns all its streams in a new course, you would not say that
you have dried up that river, even though some who come and look into the old
channel may think, perhaps, that the waters are utterly gone. So it is in this
case. The streams of sin, it may be, run in open sensuality and profaneness, in
drunkenness and viciousness. The preaching of the law sets a dam against these
courses — the conscience is terrified, and the man does not dare to walk in the
ways in which he was formerly engaged. His companions in sin, not finding him in
his old ways, begin to laugh at him, as one that is converted and growing
precise;225 professors themselves begin to be persuaded that the work of God is
upon his heart, because they see his old streams dried up. But if there has only
been a work of the law upon him, there is a dam put to his course, but the
spring of sin is not dried up; its streams have only been turned another way. It
may be that the man has fallen upon other more secret or more spiritual sins; or
if he is beaten away from them also, the whole strength of lust and sin will
take up its residence in self-righteousness, and thereby pour out streams that
are as filthy as any other way whatsoever. So that notwithstanding the whole
work of the law upon the souls of men, indwelling sin will keep alive in them
still: which is another evidence of its great power and strength.

I will still touch on some other evidences of the same truth that I have under
consideration; but I will be brief in them. In the next place then,

1. The great endeavors of men, ignorant of the righteousness of Christ for
subduing and mortifying sin, which are all fruitless endeavors, evidence the
great strength and power of sin.

Men who have no strength against sin, may yet be made sensible of the strength
of sin. The way by which, for the most part, they come to that knowledge, is by
some previous sense that they had of the guilt of sin. Men have this by the
light of their consciences; they cannot avoid it. This is not a thing in their
choice — whether they will or not, they cannot help but know that sin is evil,
and such an evil that it renders them liable to the judgment of God. This galls
the minds and consciences of some so far as that they are kept in awe, and dare
not sin as they would. Being awed with a sense of the guilt of sin and the
terror of the Lord, men begin to endeavor to abstain from sin, at least from
those sins which they have been most terrified about. While they have this
design in hand, the strength and power of sin begins to reveal itself to them.
They begin to find that there is something in them that is not in their own
power; for notwithstanding their resolutions and purposes, they still sin; and
they so sin, or sin in such a manner, that their consciences inform them that
they must therefore perish eternally. This puts them on self-endeavors to
suppress the eruption of sin, because they cannot be quiet unless they do so,
nor do they have any rest or peace within. Now, being ignorant of that only way
by which sin is to be mortified — that is, by the Spirit of Christ — they fix on
many ways in their own strength to suppress it, if not to slay it; because being
ignorant of the only way by which consciences burdened with the guilt of sin may
be pacified — that is, by the blood of Christ — they endeavor by many other ways
to accomplish that end in vain: for no man, by any self-endeavors, can obtain
peace with God.

We must look into some of the ways by which they endeavor to suppress the power
of sin (which throws them into an unquiet condition), and their insufficiency
for that end:

(1.) First, they will promise and bind themselves by vows from those sins which
they have been most liable to, and so have been most perplexed with. The
psalmist shows that this is one great engine by which false and hypocritical
persons endeavor to extricate and deliver themselves from trouble and
perplexity. They make promises to God which he calls “flattering him with their
lips.”226 So it is in this case. Being freshly galled with the guilt of any sin
that, by the power of their temptations, they may have been frequently overtaken
in, they vow and promise that (at least for some limited space of time) they
will not commit that sin again. And this course of proceeding is prescribed to
them by some who pretend to direct their consciences in this duty. Conscience of
this 227 now makes them watch over themselves as to the outward act of the sin
that they are galled with. And so it has one of these two effects: either they
abstain from it for the time they have prefixed, or they do not. If they do not,
as they seldom do — especially if it is a sin that has a particular root in
their nature and constitution, and is ingrained by custom into a habit — if any
suitable temptation is presented to them, their sin is increased, and with it,
their terror. They are woefully discouraged in making any opposition to sin. And
therefore, for the most part, after one or two vain attempts or maybe more,
knowing no other way to mortify sin than this vowing against it, and keeping
that vow in their own strength, they give up all contests. They wholly become
the servants of sin, being bounded only by outward considerations, without any
serious endeavors for a recovery.

Or, secondly, suppose that they have success in their resolutions, and do
abstain from actual sins for their appointed season. Commonly, one of these two
things ensues: either they think that they have well discharged their duty, and
so they may a little now, at least for a season, indulge their corruptions and
lusts; and so they are entangled again in the same snares of sin as formerly. Or
else they reckon that their vow and promise has preserved them, and so they
sacrifice to their own net and drag, setting up a righteousness of their own
against the grace of God. This is so far from weakening indwelling sin, that
instead it strengthens sin in its root and principle, so that it may hereafter
reign in the soul in security. Or, at most, the best success that can be
imagined for this way of dealing with sin, is but restraining some outward
eruptions of it — which does not at all tend to weaken its power. Therefore such
persons, by all their endeavors, are very far from being freed from the inward
toiling, burning, disquieting, perplexing power of sin. And this is the state of
most men who are kept in bondage under the power of conviction. Hell, death, and
the wrath of God, are continually presented to their consciences. This makes
them labor with all their strength against that thing in sin which most enrages
their consciences and most increases their fears — that is, the actual eruption
of sin. Because, for the most part, while they are freed from that eruption,
they believe they are safe; though in the meantime, sin lies agitating in and
defiling the heart continually. As with running sores, outward repelling
medicines may skin them over, and hinder their corruption from coming forth, but
the result of such medicines is that they cause the sores to fester inwardly.
And so prove, though maybe less stinking and offensive than they were before,
yet far more dangerous. So is it with this repelling of the power of corruption
by men’s vows and promises against it — external eruptions may be restrained for
a season, but the inward root and principle is not weakened in the least. And
most commonly this is the result of this way of dealing with it: that sin,
having gotten more strength, and being enraged by its restraint, breaks all its
bounds, and captivates the soul to all kinds of filthy abominations. This is the
principle, as observed before, of most of the visible apostasies which we have
in the world:

2 Peter 2:19, While they promise them liberty, they themselves are the servants
of corruption; for by whom a person is overcome, by him also he is brought into
bondage. 20 For if, after they have escaped the pollutions of the world, through
the knowledge of the Lord and Saviour Jesus Christ, they are again entangled in
them, and overcome, the latter end is worse for them than the beginning. The
Holy Ghost compares sinners to lions, bears, and asps, because of the odious,
fierce, and poisonous nature of this indwelling sin.228 Now, this is the
excellency of gospel grace: that it changes the nature and inward principles of
these otherwise passionate and untamed beasts, making the wolf like the kid, the
lion like the lamb, and the bear like the cow, Isa 11.6-9.229 When this is
effected, they may safely be trusted in — “a little child may lead them.” But
these self-endeavors do not at all change the nature, but only restrain their
outward violence. The man who takes a lion or a wolf and keeps him from
ravening, while the creature’s inward violence yet remains, the man may well
expect that at one time or another they will break their bonds, and fall back
into their former ways of rapine and violence. However, shutting them up does
not, as we see, change their natures, but only restrains their rage from open
destruction. So it is in this case: it is grace alone that changes the heart and
takes away that poison and fierceness that is in them by nature; men’s
self-endeavors only coerce them as to some of their outward eruptions But —

(2.) Beyond bare vows and promises — along with some watchfulness to observe
themselves in a rational use of ordinary means — men have put (and some still
put) themselves onto extraordinary ways of mortifying sin. This is the
foundation of all that has a show of wisdom230 and religion in the Papacy: their
hours of prayer and fastings; their confining and cloistering of themselves;
their pilgrimages, penances, and self-torturing discipline — all spring from
this root. I will not speak of the innumerable evils that have attended these
self-invented ways of mortification, and how all of them have been turned into
means, occasions, and advantages to sin; nor of the horrible hypocrisy which
evidently clings to most of their observers; nor of that superstition which
gives life to them all, being a thing that is rivetted in the natures of some;
and their constitutions, fixed on others by inveterate prejudices, and which is
taken up by others for secular advantages.

Rather, I will suppose the best that can be made of it, and it will be found to
be a self-invented design of men who are ignorant of the righteousness of God,
to check this power of indwelling sin of which we speak. It is almost incredible
what fearful self-macerations and horrible sufferings this design has carried
men to; and undoubtedly their blind zeal and superstition will rise in judgment
and condemn the horrible sloth and negligence of most of those to whom the Lord
has granted the saving light of the gospel. But what is the end of these things?
The apostle gives us a brief account in Romans 9:31-32. They do not attain the
righteousness aimed at; they do not come to a conformity to the law: sin is not
mortified, nor is its power weakened. But what sin loses in sensual, carnal
pleasures, it makes up with great advantage in blindness, darkness,
superstition, self-righteousness, and soul-pride; in contempt for the gospel and
its righteousness, and reigns no less in believers than in the most profligate
sinners in the world.

2. Lastly, the strength, efficacy, and power of this law of sin may be further
evidenced from its life and in-being in the soul — notwithstanding the wound
that is given to it at the soul’s initial conversion to God; and in the
continual opposition that is made to it by grace. But this is the subject and
design of another endeavor.

It may now be expected that we would add here the special uses of all this
discovery that has been made of the power, deceit, prevalence, and success of
this great adversary of our souls. But as for what concerns that humility,
self-abasement, watchfulness, diligence, and application to the Lord Christ for
relief — which becomes those who find, by experience, that the power of this law
of sin is at work in them — these have been occasionally mentioned and
inculcated through the whole preceding discourse. As for what concerns the
actual mortification of it, I will only recommend to the reader, for his
direction, another small treatise written long ago for that purpose;231 I
suppose he may do well to consider it together with this one, if he finds these
things are a concern for him.

“To the only wise God our Saviour, be glory and majesty, dominion and power,
both now and ever. Amen.”232

FINIS.


========================================================================
  CHAPTER 23: 18. NOTES
========================================================================

Notes [←1] That is, this particular treatise, and A Practical Exposition Upon
Psalms 130.

[←2] Romans 7:21 I find then a law, that, when I would do good, evil is present
with me.

[←3] To eject from a post; to displace

[←4] To discourse about something in great detail, clarifying its meaning or
effects.

[←5] Romans 6:6; Ephesians 4:20-24; Colossians 3:9-10.

[←6] To rush headlong, at full speed.

[←7] Evince: To show or demonstrate clearly; to manifest, make known, or give
expression to.

[←8] That is, nothing that should be controveresial or disputable.

[←9] That is, he wills to do good; and yet he does not.

[←10] Euvri,skw a;ra to.n no,mon, heurisko ara tou nomos [NT:2147, 686, 3551]

[←11] Qe,lonti evmoi. poiei/n to. kalo,n thelonti emoi poiein to kalon
[NT:2309,1698,4160,2570]

[←12] Poiei/n a ‘marti,an poiein hamartian [NT:4160,266]

[←13] poiei/n to. kalo,n, poiein to kalon [NT :4160,2570]

[←14] Luke 6:45 A good man out of the good treasure of his heart brings forth
good;

[←15]

Romans 7:18 For I know that in me (that is, in my flesh) nothing good dwells;
for to will is present with me, but how to perform what is good I do not find.
[i.e., good is known, even if not in the flesh, but not how to do it.]

[←16] Emo.i to. kako.n para,keitai Emoi to kakon parakeitai [NT: 1698,2556,3873]

[←17] Conversation: the conduct of our life in public; our way of life.

[←18]

νόμος Kurieu,ei tou/ avnqrw,ou —nomos Kurieuei tou anthruuou [NT:3551,2961,444],
or anthropa (man).

[←19] kurieu,ei kurieuei [NT:2961]

[←20] basileu,ein, basileuein [NT:936]

[←21] kurieu,ein kurieuein [NT:2961]

[←22] That is, the power of sin is broken, but the habit (the custom) of sin
remains.

[←23]

Revelation 21:8 But the cowardly, unbelieving, abominable, murderers, sexually
immoral, sorcerers, idolaters, and all liars shall have their part in the lake
which burns with fire and brimstone, which is the second death.

[←24] That is, insight.

[←25]

Romans 2:14 for when Gentiles, who do not have the law, by nature do the things
in the law, these, although not having the law, are a law to themselves, 15 who
show the work of the law written in their hearts, their conscience also bearing
witness, and between themselves their thoughts accusing or else excusing
them)...

[←26]

Romans 7:18 ...for to will is present with me, but how to perform what is good,
I do not find. Romans 7:21 I find then a law, that evil is present with me, the
one who wills to do good.

[←27]

Genesis 6:5. Also, Genesis 8:21 Then the LORD said in His heart, “I will never
again curse the ground for man’s sake, although the imagination of man’s heart
is evil from his youth;

[←28] Allowing passage or entrance.

[←29]

Matthew 3:10 “And even now the ax is laid to the root of the trees. Therefore
every tree which does not bear good fruit is cut down and thrown into the fire.

[←30] That is, it promises more at the start, than it delivers at the end.

[←31] fro,nhma th/j sarko,j, phronema tes sarkos [NT:5427,4561]

[←32] e;cqra eivj Qeo,n, exthra eis Theon [NT:2189,1519,2316]

[←33]

NET Jdgs 1:19 The LORD was with Judah. They conquered the hill country, but they
could not conquer the people living in the coastal plain, because they had
chariots with iron-rimmed wheels.

[←34] Genesis 41:20-21.

[←35]

2 Chronicles 18:29-32 And the king of Israel said to Jehoshaphat, “I will
disguise myself and go into battle; but you put on your robes.” So the king of
Israel disguised himself, and they went into battle. 30 Now the king of Syria
had commanded the captains of the chariots who were with him, saying, “Fight
with no one small or great, but only with the king of Israel.” 31 So it was,
when the captains of the chariots saw Jehoshaphat, that they said, “It is the
king of Israel!” Therefore they surrounded him to attack; but Jehoshaphat cried
out, and the LORD helped him, and God diverted them from him. 32 For so it was,
when the captains of the chariots saw that it was not the king of Israel, that
they turned back from pursuing him.

[←36] That is, there is no battle to be fought: the person offers no resistance,
or has left the field of battle altogether.

[←37]

John 4:9 Then the woman of Samaria said to Him, “How is it that You, being a
Jew, ask a drink from me, a Samaritan woman?” For Jews have no dealings with
Samaritans.

[←38] Wandering aimlessly in search of pleasure.

[←39]

Ezekiel 33:31 “So they come to you as people do, they sit before you as My
people, and they hear your words, but they do not do them; for with their mouth
they show much love, but their hearts pursue their own gain. Also, Isaiah 29:13
Therefore the Lord said: “Inasmuch as these people draw near with their mouths
And honor Me with their lips, But have removed their hearts far from Me, And
their fear toward Me is taught by the commandment of men;

[←40] Exceedingly harmful; they work or spread in a hidden and injurious way,
like a disease.

[←41] Allh,loij avnti,keitai. allelois antikeitai [NT:240,480]

[←42] That is, ongoing and fixed.

[←43]

Acts 7:19 This man dealt treacherously [katasophizomai] with our people, and
oppressed our forefathers, making them expose their babies, so that they might
not live.

[←44] katasofisa,menoj, katasophizamenos [NT:2686]

[←45] A projecting ridge on a mountain or submerged under water.

[←46] Galatians 5:17 For the flesh lusts against the Spirit, and the Spirit
against the flesh;

[←47]

Romans 7:23 But I see another law in my members, warring against the law of my
mind, and bringing me into captivity to the law of sin which is in my members.
James 4:1 Where do wars and fights come from among you? Do they not come from
your desires for pleasure that war in your members? 1 Peter 2:11 Beloved, I beg
you as sojourners and pilgrims, abstain from fleshly lusts which war against the
soul,

[←48] Ecclesiastes 9:3 Truly the hearts of the sons of men are full of evil;
madness is in their hearts while they live;

[←49]

2 Corinthians 7:1 Therefore, having these promises, beloved, let us cleanse
ourselves from all filthiness of the flesh and spirit, perfecting holiness in
the fear of God.

[←50] Romans 7:17 But now, it is no longer I who do it, but sin that dwells in
me.

[←51] In a military sense: a surprise attack or ambush that shocks and stuns the
victim.

[←52] yTi[.d;y” aOl — Lo’ yada’ti [OT:03045,08804]

[←53] Ea.n prolhfqh/| ean prolephthe [NT:1437,4301]

[←54] prolhfqh/| prolephthe [NT:4301]

[←55]

Originally, “This prevents the soul with its figments.” – prevent in Middle
English can mean precede. Figments are thoughts; but in this context, what the
soul thinks to do, what it would do, is thwarted by indwelling sin.

[←56] Romans 7:24 O wretched man that I am! Who will deliver me from this body
of death?

[←57]

Psalms 38:17-18 “For I am ready to halt [or fall], and my sorrow is continually
before me. For I will declare my iniquity; I will be in anguish over my sin.”

[←58] !wOkn” [lic,l. ynia]-yKi — ki-’ani letsela’ nakon [OT:03559,08737,06761]

[←59] In Psalms 38:17-18, we may fall into snares set for us by others; and in
this Psalm, we may fall into snares set for us in our own hearts by indwelling
sin.

[←60] Epiqumei/ epithumei [NT:1937]

[←61] Apo. panto.j ei;douj ponhrou/ avpe,cesqe apo pantos eidous ponerou
apexesthe [NT:575, 3956, 1491, 4191, 567]

[←62] avntistrateuo,menon tw/| no,mw| tou/ noo,j mou, antistrateuomenon to nomo
tou noos mou [NT:497, 3551, 3563]

[←63] avntistrateu,esqai antistrateuesthai [NT:497]

[←64]

Romans 7:15 “Foir what I am doing, I do not understand. For what I will to do,
that I do not practice; but what I hate, that I do.”

[←65] To. katerga,zesqai to. kalo.n ouvk eu ‘ri,skw To katergazesthai to kalon
ouk heurisko [NT:2716, 2570, 3756, 2147]

[←66] Diw,kw, dioko [NT:1377] – to pursue, harass, or persecute.

[←67] Epektei,nomai, epekteinomai [NT1901] – to stretch out towards.

[←68] Kata. skopo.n diw,kw, kata skopon dioko [NT:2596, 4649, 1377]

[←69] This term simply means walking close to God in faithful obedience (Genesis
5:24; Genesis 6:9; Psalms 23:4; Matthew 16:24).

Nearer, my God, to Thee, nearer to Thee!

E’en though it be a cross that raises me, Still all my song shall be, nearer, my
God, to Thee. (Sarah Adams, 1841)

[←70] Strateu,ontai kata. th/v yuch/j strateuontai kata to psuches [NT:4754,
2596, 5590]

[←71] Strateu,ontai evn toi/j me,lesin u ‘mw/n, strateuontai en tois melesin
humon [NT:4754, 3196, 5216]

[←72] Antistrateu,esqai antistrateuesthai [NT:497]

[←73] strateu,esqai strateuesthai [NT:4754]

[←74] Romans 13:14 But put on the Lord Jesus Christ, and make no provision for
the flesh, to fulfill its lusts.

[←75]

Th/j sarko.j pro,noian mh. poiei/sqe eivj evpiqumi,aj tes sarkos pronoian me
poieisthe eis epithumias [NT:4561, 4307, 1519, 1939]

[←76] That is, it will importune to have us satisfy the lusts of our flesh.

[←77]

Galatians 6:1 Brethren, if a man is overtaken in any trespass, you who are
spiritual restore such a one in a spirit of gentleness, considering yourself
lest you also be tempted.

[←78] Jabez means “pain,” sorrow, or trouble, 1 Chronicles 4:9.

[←79]

1 Timothy 6:9 But those who desire to be rich fall into temptation and a snare,
and into many foolish and harmful lusts which drown men in destruction and
perdition. 10 For the love of money is a root of all kinds of evil, for which
some have strayed from the faith in their greediness, and pierced themselves
through with many sorrows.

[←80]

Jeremiah 2:24 A wild donkey used to the wilderness, That sniffs at the wind in
her desire; In her time of mating, who can turn her away? All those who seek her
will not weary themselves; In her month they will find her. Hosea 8:9 For they
have gone up to Assyria, Like a wild donkey alone by itself; Ephraim has hired
lovers.

[←81]

Jeremiah 50:38 A drought is against her waters, and they will be dried up. For
it is the land of carved images, And they are insane with their idols.

[←82] Holding tenaciously to a purpose, belief, opinion, or course of action.

[←83]

2 Peter 2:14 having eyes full of adultery and that cannot cease from sin,
enticing unstable souls. They have a heart trained in covetous practices, and
are accursed children.

[←84]

Isaiah 57:17 For the iniquity of his covetousness I was angry and struck him; I
hid and was angry, And he went on backsliding in the way of his heart.

[←85]

Genesis 21:9-10 And Sarah saw the son of Hagar the Egyptian, whom she had borne
to Abraham, scoffing. 10 Therefore she said to Abraham, “Cast out this bondwoman
and her son; for the son of this bondwoman shall not be heir with my son (namely
with Isaac).”

[←86]

Ephesians 4:23-24 and be renewed in the spirit of your mind, 24 and that you put
on the new man which was created according to God, in true righteousness and
holiness.

[←87]

2 Corinthians 5:17 Therefore, if anyone is in Christ, he is a new creation; old
things have passed away; behold, all things have become new.

[←88]

Romans 12:2 And do not be conformed to this world, but be transformed by the
renewing of your mind, that you may prove what is that good and acceptable and
perfect will of God.

[←89]

Hosea 2:6 "Therefore, behold, I will hedge up your way with thorns, And wall her
in, So that she cannot find her paths.

[←90]

Hosea 2:9; Hosea 2:11-12 “Therefore I will return and take away My grain in its
time And My new wine in its season, And will take back My wool and My linen,
Given to cover her nakedness... 11 I will also cause all her mirth to cease, Her
feast days, Her New Moons, Her Sabbaths-- All her appointed feasts. 12 “And I
will destroy her vines and her fig trees, Of which she has said, ‘These are my
wages that my lovers have given me.’ So I will make them a forest, And the
beasts of the field shall eat them.

[←91]

Job 33:17 In order to turn man from his deed, And conceal pride from man, 18 He
keeps back his soul from the Pit, And his life from perishing by the sword. 19
"Man is also chastened with pain on his bed, And with strong pain in many of his
bones,

[←92] That is, frivolous and vanishing like a vapor.

[←93]

1 Timothy 2:13 For Adam was formed first, then Eve. 14 And Adam was not
deceived, but the woman being deceived, fell into transgression.

[←94]

2 Corinthians 11:3 But I fear, lest somehow, as the serpent deceived Eve by his
craftiness, so your minds may be corrupted from the simplicity that is in
Christ.

[←95]

Revelation 20:10 The devil, who deceived them, was cast into the lake of fire
and brimstone where the beast and the false prophet are. And they will be
tormented day and night forever and ever.

[←96]

See also, 1 Corinthians 6:9 Do you not know that the unrighteous will not
inherit the kingdom of God? Do not be deceived. Neither fornicators, nor
idolaters, nor adulterers, nor homosexuals, nor sodomites; 1 Corinthians 15:33
Do not be deceived: “Evil company corrupts good habits.” Luke 21:8 And He said:
“Take heed that you not be deceived. For many will come in My name, saying, ‘I
am He,’ and, ‘The time has drawn near.’ Therefore do not go after them.

[←97] That is, fictions.

[←98] That is, falsehoods.

[←99]

Genesis 3:4 Then the serpent said to the woman, “You will not surely die. 5 “For
God knows that in the day you eat of it your eyes will be opened, and you will
be like God, knowing good and evil.”

[←100]

Genesis 3:12 Then the man said, “The woman whom You gave to be with me, she gave
me of the tree, and I ate.”

[←101] See Owen’s treatise Of Temptation.

[←102] That is, with an apparent short-term benefit, regardless of long-term
consequences.

[←103] Preventing them from “conceiving” and thus producing fruit.

[←104]

See chapter 9.

[←105]

Luke 18:13 “And the tax collector, standing afar off, would not so much as raise
his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a
sinner!’ 14 “I tell you, this man went down to his house justified rather than
the other; for everyone who exalts himself will be humbled, and he who humbles
himself will be exalted.”

[←106] Not a sense of the meaning of sin per se, but a sensibility (an
awareness) of the evil and the danger of sin.

[←107]

Also, Romans 12:2 And do not be conformed to this world, but be transformed by
the renewing of your mind, that you may prove what is that good and acceptable
and perfect will of God.

[←108]

Romans 3:20-21 Therefore by the deeds of the law no flesh will be justified in
His sight, for by the law is the knowledge of sin. 21 But now the righteousness
of God apart from the law is revealed; Romans 3:31 Do we then make void the law
through faith? Certainly not! On the contrary, we establish the law.

[←109] That is, they think of their sin as unimportant, minor, or trivial.

[←110] Armed forces that are not on active duty, but can be called upon in an
emergency.

[←111] John 17:16 “They are not of the world, just as I am not of the world.

[←112] Originally, “by the way”.

[←113] Psalms 51:5 Behold, I was brought forth in iniquity, And in sin my mother
conceived me.

[←114]

Isaiah 30:22 You will also defile the covering of your graven images of silver,
And the ornament of your molded images of gold. You will throw them away as an
unclean thing; You will say to them, “Get away!”

[←115]

Hosea 14:2 Take words with you, And return to the LORD. Say to Him, “Take away
all iniquity; Receive us graciously, For we will offer the sacrifices of our
lips.

[←116]

Micah 1:13 O inhabitant of Lachish, Harness the chariot to the swift steeds (She
was the beginning of sin to the daughter of Zion), For the transgressions of
Israel were found in you.

[←117]

1 Corinthians 14:15 What is the conclusion then? I will pray with the spirit,
and I will also pray with the understanding. I will sing with the spirit, and I
will also sing with the understanding.

[←118] Galatians 6:16 And as many as walk according to this rule, peace and
mercy be upon them, and upon the Israel of God.

[←119] Vitiated: rendered ineffective; made corrupt or imperfect (marred).

[←120] The trait of forgetting or ignoring your responsibilities.

[←121]

Amos 5:25-26 “Did you offer Me sacrifices and offerings In the wilderness forty
years, O house of Israel? 26 You also carried Sikkuth your king And Chiun, your
idols, The star of your gods, Which you made for yourselves.

[←122]

Hosea 10:1-2 Israel empties his vine; He brings forth fruit for himself.
According to the multitude of his fruit He has increased the altars; According
to the bounty of his land They have embellished his sacred pillars. 2 Their
heart is divided; Now they are held guilty. He will break down their altars; He
will ruin their sacred pillars.

[←123]

Genesis 39:8-9 But he refused and said to his master’s wife, “Look, my master
does not know what is with me in the house, and he has committed all that he has
to my hand. 9 “There is no one greater in this house than I, nor has he kept
back anything from me but you, because you are his wife.

[←124] That is, a unique proprietary right that belongs only to a child of God.

[←125] Proverbs 14:10 The heart knows its own bitterness, And a stranger does
not share its joy.

[←126] That is, what this sin leads to in time.

[←127] Deuteronomy 32:29 Oh, that they were wise, that they understood this,
That they would consider their latter end!

[←128]

“An abundant supply of grace and strength shall be freely afforded, to carry you
through all the duties and trials of life; and when that shall be ended, an
admission will be granted.” John Gill – Commentary.

[←129] The trait of forgetting or ignoring your responsibilities.

[←130] Originally, “bosom”: the breast pocket.

[←131]

Fleeting.

[←132]

Song of Solomon 5:2 THE SHULAMITE I sleep, but my heart is awake; It is the
voice of my beloved! He knocks, saying, “Open for me, my sister, my love, My
dove, my perfect one; For my head is covered with dew, My locks with the drops
of the night.” 3 I have taken off my robe; How can I put it on again? I have
washed my feet; How can I defile them?

[←133] Marginal reading in the authorized version. — ED.

[←134] Proverbs 23:32 At the last it bites like a serpent, And stings like a
viper.

[←135]

Ephesians 2:3 among whom also we all once conducted ourselves in the lusts of
our flesh, fulfilling the desires of the flesh and of the mind, and were by
nature children of wrath, just as the others.

[←136]

Proverbs 23:31-32 Do not look on the wine when it is red, When it sparkles in
the cup, When it swirls around smoothly; 32 At the last it bites like a serpent,
And stings like a viper.

[←137] A threat of divine punishment or vengeance.

[←138] A partial excuse to mitigate censure; an attempt to represent an offense
as less serious than it appears by showing mitigating circumstances.

[←139]

2 Corinthians 4:17 For our light affliction, which is but for a moment, is
working for us a far more exceeding and eternal weight of glory, 18 while we do
not look at the things which are seen, but at the things which are not seen. For
the things which are seen are temporary, but the things which are not seen are
eternal.

[←140]

“Now if I do what I will not to do, it is no longer I who do it, but sin that
dwells in me. 21 I find then a law, that evil is present with me, the one who
wills to do good.” (Romans 7:20-21) That is, Paul says he sins against his own
will to do good. Was it therefore not sin under this reasoning that if it isn’t
voluntary, it isn’t sin? Some reconcile this seeming excuse for sin, by
concluding that Paul describes his life apart from Christ in 7.21; while Romans
chapter 8 describes his life in Christ, being led by the Spirit. Others point to
verse 7.25, “with the mind I myself serve the law of God, but with the flesh the
law of sin;” they conclude that this unwilling sin is indeed his life in Christ,
and it simply means that when he sins, he serves the law of sin; and when he
does not sin, he serves the law of God (the law of grace), just as Owen
described it in chapters 2 and 6. There Owen points out that sin’s dominion and
power are broken in the believer. Therefore, he concludes here, if its dominion
is broken, and a believer sins, it can only be done willfully. Perhaps he saw a
distinction between willfully, and willingly. If a man cannot act apart from the
will, then even if a person acts under compulsion, he would be committing a
willful act. How can that be? By way of explanation, Owen will now present the
“twofold consent of the will.” – WHG

[←141]

Luke 22:61-62 “And the Lord turned and looked at Peter. And Peter remembered the
word of the Lord, how He had said to him, “Before the rooster crows, you will
deny Me three times.” 62 So Peter went out and wept bitterly.”

[←142] Originally, “so circumstantiate” – giving circumstantial evidence that it
is good.

[←143]

2 Peter 2:18-19 For when they speak great swelling words of emptiness, they
allure through the lusts of the flesh, through lewdness, the ones who have
actually escaped from those who live in error. 19 While they promise them
liberty, they themselves are slaves of corruption; for by whom a person is
overcome, by him also he is brought into bondage. Also, Romans 6:1 What shall we
say then? Shall we continue in sin that grace may abound? 2 Certainly not! How
shall we who died to sin live in it any longer?

[←144]

1 John 1:7 But if we walk in the light as He is in the light, we have fellowship
with one another, and the blood of Jesus Christ His Son cleanses us from all
sin.

[←145]

“But God be thanked that you were the servants of sin: but you have obeyed from
the heart that form of doctrine which was delivered to you.” (Romans 6:17)

[←146] A selfish person who is unwilling to give or spend.

[←147]

1 Samuel 25:10-13 Then Nabal answered David’s servants, and said, “Who is David,
and who is the son of Jesse? There are many servants nowadays who break away
each one from his master. 11 “Shall I then take my bread and my water and my
meat that I have killed for my shearers, and give it to men when I do not know
where they are from?” 12 So David’s young men turned on their heels and went
back; and they came and told him all these words. 13 Then David said to his men,
“Every man gird on his sword.” So every man girded on his sword, and David also
girded on his sword. And about four hundred men went with David, and two hundred
stayed with the supplies.

[←148]

1 Samuel 25:33-34 “And blessed is your advice and blessed are you [Abigail],
because you have kept me this day from coming to bloodshed and from avenging
myself with my own hand. 34 “For indeed, as the LORD God of Israel lives, who
has kept me back from hurting you, unless you had hastened and come to meet me,
surely by morning light no males would have been left to Nabal!”

[←149]

2 Chronicles 16:10 Then Asa was angry with the seer [Hanani], and put him in
prison [in stocks], for he was enraged at him because of this. And Asa oppressed
some of the people at that time.

[←150]

NLT Proverbs 23:29-35 Who has anguish? Who has sorrow? Who is always fighting?
Who is always complaining? Who has unnecessary bruises? Who has bloodshot eyes?
30 It is the one who spends long hours in the taverns, trying out new drinks. 31
Don’t gaze at the wine, seeing how red it is, how it sparkles in the cup, how
smoothly it goes down. 32 For in the end it bites like a poisonous snake; it
stings like a viper. 33 You will see hallucinations, and you will say crazy
things. 34 You will stagger like a sailor tossed at sea, clinging to a swaying
mast. 35 And you will say, “They hit me, but I didn’t feel it. I didn’t even
know it when they beat me up. When will I wake up so I can look for another
drink?”

[←151] That is, actually or practically.

[←152]

Genesis 20:5 “Did [Abraham] not say to me, ‘She is my sister ‘? And [Sarah],
even she herself said, ‘He is my brother.’ In the integrity of my heart and
innocence of my hands I have done this.”

[←153] In other words, the one who is “ignorant” has a practical knowledge of
sin, when he isn’t misled by the deceit of sin; but the other who is
“knowledgeable,” has a practical ignorance of sin, when he doesn’t see the
deceit at work.

[←154] James 1:15 Then, when desire has conceived, it gives birth to sin; and
sin, when it is full-grown, brings forth death.

[←155]

Matthew 5:28 “But I say to you that whoever looks at a woman to lust for her has
already committed adultery with her in his heart.

[←156]

2Kngs 18:35 ‘Who among all the gods of the lands have delivered their countries
from my hand, that the LORD should deliver Jerusalem from my hand?’”

[←157]

2Kngs 19:28 Because your rage against Me and your tumult Have come up to My
ears, Therefore I will put My hook in your nose And My bridle in your lips, And
I will turn you back By the way which you came.

[←158]

2Kngs 19:35 And it came to pass on a certain night that the angel of the LORD
went out, and killed in the camp of the Assyrians one hundred and eighty-five
thousand; and when people arose early in the morning, there were the corpses--
all dead.

[←159] Rapine - despoiling a country through warfare, theft, plundering,
destroying, and stripping the land.

[←160]

Genesis 6:12 So God looked upon the earth, and indeed it was corrupt; for all
flesh had corrupted their way on the earth. 13 And God said to Noah, “The end of
all flesh has come before Me, for the earth is filled with violence through
them; and behold, I will destroy them with the earth.

[←161]

2 Peter 3:9 The Lord is not slack concerning His promise, as some count
slackness, but is longsuffering toward us, not willing that any should perish,
but that all should come to repentance.

[←162]

Owen offers an expanded translation found in the HCSB: Micah 2:1 Woe to those
who dream up wickedness and prepare evil plans on their beds! At morning light
they accomplish it because the power is in their hands.

[←163]

1 Samuel 23:27 But a messenger came to Saul, saying, “Hasten and come, for the
Philistines have invaded the land!”

[←164]

Genesis 27:41 So Esau hated Jacob because of the blessing with which his father
blessed him, and Esau said in his heart, “The days of mourning for my father are
at hand; then I will kill my brother Jacob.”

[←165]

Genesis 32:11 “Deliver me, I pray, from the hand of my brother, from the hand of
Esau; for I fear him, lest he come and attack me and the mother with the
children.

[←166] Genesis 33:4 But Esau ran to meet him, and embraced him, and fell on his
neck and kissed him, and they wept.

[←167]

Genesis 31:24 But God had come to Laban the Syrian in a dream by night, and said
to him, “Be careful that you speak to Jacob neither good nor bad.”

[←168]

Micah 2:1 Woe to those who devise iniquity, And work out evil on their beds! At
morning light they practice it, Because it is in the power of their hand.

[←169]

Common and temporary things, like arguments, are only “grace” when they are
empowered or made effectual by God through His Spirit. It is His relation to
them, using them to attain his will, that makes them grace.

[←170]

Acts 24:25 Now as he reasoned about righteousness, self-control, and the
judgment to come, Felix was afraid and answered, “Go away for now; when I have a
convenient time I will call for you.”

[←171]

Job 31:1 “I have made a covenant with my eyes; Why then should I look upon a
young woman? 2 For what is the allotment of God from above, And the inheritance
of the Almighty from on high? 3 Is it not destruction for the wicked, And
disaster for the workers of iniquity?

[←172]

1 Samuel 25:31-32 “that this will be no grief to you, nor offense of heart to my
lord, either that you have shed blood without cause, or that my lord has avenged
himself. But when the LORD has dealt well with my lord, then remember your
maidservant.” Then David said to Abigail: “Blessed is the LORD God of Israel,
who sent you this day to meet me!

[←173]

Job 33:15 In a dream, in a vision of the night, When deep sleep falls upon men,
While slumbering on their beds, 16 Then He opens the ears of men, And seals
their instruction. 17 In order to turn man from his deed, And conceal pride from
man, 18 He keeps back his soul from the Pit, And his life from perishing by the
sword.

[←174]

Hosea 11:7-10 My people are bent on backsliding from Me. Though they call to the
Most High, None at all exalt Him. 8 “How can I give you up, Ephraim? How can I
hand you over, Israel? How can I make you like Admah? How can I set you like
Zeboiim? My heart churns within Me; My sympathy is stirred. 9 I will not execute
the fierceness of My anger; I will not again destroy Ephraim. For I am God, and
not man, The Holy One in your midst; And I will not come with terror. 10 “They
shall walk after the LORD. He will roar like a lion. When He roars, Then His
sons shall come trembling from the west;

[←175]

Isaiah 57:17-18 For the iniquity of his covetousness I was angry and struck him;
I hid and was angry, And he went on backsliding in the way of his heart. 18 I
have seen his ways, and will heal him; I will also lead him, And restore
comforts to him And to his mourners.

[←176]

Chap. 8 – The fourth is birthing sin in its actual accomplishment: “When lust
has conceived it gives birth to sin.”

[←177]

Genesis 9:7-11 And as for you, be fruitful and multiply; Bring forth abundantly
in the earth And multiply in it.” 8 Then God spoke to Noah and to his sons with
him, saying: 9 “And as for Me, behold, I establish My covenant with you and with
your descendants after you, 10 “and with every living creature that is with you:
the birds, the cattle, and every beast of the earth with you, of all that go out
of the ark, every beast of the earth. 11 “Thus I establish My covenant with you:
Never again shall all flesh be cut off by the waters of the flood; never again
shall there be a flood to destroy the earth.” Genesis 9:20-21 And Noah began to
be a farmer, and he planted a vineyard. 21 Then he drank of the wine and was
drunk, and became uncovered in his tent.

[←178]

Genesis 19:35-38 Then they made their father drink wine that night also. And the
younger arose and lay with him, and he did not know when she lay down or when
she arose. 36 Thus both the daughters of Lot were with child by their father. 37
The firstborn bore a son and called his name Moab; he is the father of the
Moabites to this day. 38 And the younger, she also bore a son and called his
name Ben-Ammi; he is the father of the people of Ammon to this day.

[←179]

2 Samuel 11:2-5 Then it happened one evening that David arose from his bed and
walked on the roof of the king’s house. And from the roof he saw a woman
bathing, and the woman was very beautiful to behold. 3 So David sent and
inquired about the woman. And someone said, “Is this not Bathsheba, the daughter
of Eliam, the wife of Uriah the Hittite?” 4 Then David sent messengers, and took
her; and she came to him, and he lay with her, for she was cleansed from her
impurity; and she returned to her house. 5 And the woman conceived; so she sent
and told David, and said, “I am with child.” 2 Samuel 11:14-15 In the morning it
happened that David wrote a letter to Joab and sent it by the hand of Uriah. And
he wrote in the letter, saying, “Set Uriah in the forefront of the hottest
battle, and retreat from him, that he may be struck down and die.”

[←180]

2 Kings 20:12-17 At that time Berodach-Baladan the son of Baladan, king of
Babylon, sent letters and a present to Hezekiah, for he heard that Hezekiah had
been sick. 13 And Hezekiah was attentive to them, and showed them all the house
of his treasures-- the silver and gold, the spices and precious ointment, and
all his armory-- all that was found among his treasures. There was nothing in
his house or in all his dominion that Hezekiah did not show them. 14 Then Isaiah
the prophet went to King Hezekiah, and said to him, “What did these men say, and
from where did they come to you?” So Hezekiah said, “They came from a far
country, from Babylon.” 15 And he said, “What have they seen in your house?” So
Hezekiah answered, “They have seen all that is in my house; there is nothing
among my treasures that I have not shown them.” 16 Then Isaiah said to Hezekiah,
“Hear the word of the LORD: 17 ‘Behold, the days are coming when all that is in
your house, and what your fathers have accumulated until this day, shall be
carried to Babylon; nothing shall be left,’ says the LORD.

[←181]

KJV 2 Chronicles 17:3 And the LORD was with Jehoshaphat, because he walked in
the first ways of his father David, and sought not unto Baalim; — This verse can
mean “as it was in the days of David” [NKJ “former ways, of David”], or it can
mean “David’s first ways,” i.e., as David was in his youth, before Bathsheba. –
WHG.

[←182]

Isaiah 3:24 And so it shall be: Instead of a sweet smell there will be a stench;
Instead of a sash, a rope; Instead of well-set hair, baldness; Instead of a rich
robe, a girding of sackcloth; And branding instead of beauty.

[←183]

Romans 8:9 But you are not in the flesh but in the Spirit, if indeed the Spirit
of God dwells in you. Now if anyone does not have the Spirit of Christ, he is
not His [KJV “none of his”]. Also, John 13:8”If I do not wash you, you have no
part with Me.”

[←184]

Ephesians 4:11 And He Himself gave some to be apostles, some prophets, some
evangelists, and some pastors and teachers, 12 for the equipping of the saints
for the work of ministry, for the edifying of the body of Christ, 13 till we all
come to the unity of the faith and of the knowledge of the Son of God, to a
perfect man, to the measure of the stature of the fullness of Christ; 14 that we
should no longer be children, tossed to and fro and carried about with every
wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful
plotting, 15 but, speaking the truth in love, may grow up in all things into Him
who is the head—Christ.

[←185] Hebrews 2:1 Therefore we must give the more earnest heed to the things we
have heard, lest we drift away.

[←186]

Isaiah 49:8-10 Thus says the LORD: “In an acceptable time I have heard You, And
in the day of salvation I have helped You; I will preserve You and give You As a
covenant to the people, To restore the earth, To cause them to inherit the
desolate heritages; 9 That You may say to the prisoners, ‘Go forth,’ To those
who are in darkness, ‘Show yourselves.’ “They shall feed along the roads, And
their pastures shall be on all desolate heights. 10 They shall neither hunger
nor thirst, Neither heat nor sun shall strike them; For He who has mercy on them
will lead them, Even by the springs of water He will guide them.

[←187] Derived, developed, or evolved from.

[←188] Christ did not give us life merely for us to survive, but to thrive.

[←189] That is, they make their way through the opening in the veins and
arteries.

[←190] Revelation 3:18; Malachi 4:2.

[←191] The trait of forgetting or ignoring your responsibilities.

[←192] The frame of our mind and heart, as Owen uses it, is a biblical and
doctrinal system of assumptions and standards, drawn from the Gospel and the
Law, that sanction our behavior and give it meaning. It is the framework of
thoughts, attitudes, and motivations for all we think and do. Therefore,
“unframing the soul” dismantles that framework.

[←193]

Hebrews 12:28 Therefore, since we are receiving a kingdom which cannot be
shaken, let us have grace, by which we may serve God acceptably with reverence
and godly fear. 29 For our God is a consuming fire.

[←194]

2 Corinthians 3:18 But we all, with unveiled face, beholding as in a mirror the
glory of the Lord, are being transformed into the same image from glory to
glory, just as by the Spirit of the Lord.

[←195] Marked by care and persistent effort.

[←196]

Luke 11:24 – The metaphor is given by Christ to show that he does not work by
the power of Satan, but against it. This is proof that “the kingdom of God has
come upon you” (v. 20). Owen’s point is not that we can lose our salvation, but
that when “one stronger than Satan comes upon him, and overcomes him,” that
overwhelming strength of Christ is kept in force by exercising faith in Christ,
by constantly using the means of grace given to each believer, to work out his
salvation in fear and trembling (Php 2:12). But the law of sin is at work in the
believer to oppose and undermine those means, allowing Satan to exert his
influence unopposed, tempting the believer to sin, and to doubt his salvation.

[←197]

1 Corinthians 9:27 But I discipline my body and bring it into subjection, lest,
when I have preached to others, I myself should become disqualified.

[←198]

Hebrews 12:12.

[←199] A consuming disease that wastes the body, like tuberculosis.

[←200]

Hosea 5:13 “When Ephraim saw his sickness, And Judah saw his wound, Then Ephraim
went to Assyria And sent to King Jareb; Yet he cannot cure you, Nor heal you of
your wound.

[←201]

Matthew 6:6 “But you, when you pray, go into your room, and when you have shut
your door, pray to your Father who is in the secret place; and your Father who
sees in secret will reward you openly.

[←202] A mixture that usually reduces the value of the combined elements.

[←203] Swelling from excessive accumulation of watery fluid in cells, tissues,
or serous cavities.

[←204]

Fruit trees from from the tips of their branches. A “heading cut” removes part
of a shoot or limb, which deprives that limb of a growing tip. A heading cut
forces a limb to generate new growing tips in the form of new shoots. It
shortens the limbs, but the newly generated growth below the cut increases
branching and bushiness.

[←205] By “so dispose,” Owen refers back to using whatever knowledge they have
to puff themselves up, rather than putting it into practice. The truth of God is
turned into verbal and intellectual sport for personal amusement.

[←206]

Ezekiel 33:32 “Indeed you are to them as a very lovely song of one who has a
pleasant voice and can play well on an instrument; for they hear your words, but
they do not do them.

[←207]

Isaiah 47:10 “For you have trusted in your wickedness; You have said, ‘No one
sees me’; Your wisdom and your knowledge have warped you; And you have said in
your heart, ‘I am, and there is no one else besides me.’

[←208] That is, all creatures are dependent on and obedient to God in their
nature: they do what they were created to do. Creatures do it by what we call
“instinct”, while man does it by choice. It is assumed, therefore, that man may
act contrary to his nature, contrary to the law of his nature, and thus contrary
to God – this is sin at work in him.

[←209]

Job 39:13-17 “The wings of the ostrich wave proudly, But are her wings and
pinions like the kindly stork’s? 14 For she leaves her eggs on the ground, And
warms them in the dust; 15 She forgets that a foot may crush them, Or that a
wild beast may break them. 16 She treats her young harshly, as though they were
not hers; Her labor is in vain, without concern, 17 Because God deprived her of
wisdom, And did not endow her with understanding.

[←210] a;storgoi, astorgoi [NT:794]

[←211]

Galatians 5:19 Now the works of the flesh are evident, which are: adultery,
fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions,
jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies...

[←212] See his work entitled, “A Dissertation on Divine Justice,” Works of John
Owen, vol. 10, chap. 4.

[←213]

Matthew 10:28 “And do not fear those who kill the body but cannot kill the soul.
But rather fear Him who is able to destroy both soul and body in hell.

[←214]

2 Peter 2:18 For when they speak great swelling words of emptiness, they allure
through the lusts of the flesh, through lewdness, the ones who have actually
escaped from those who live in error. 19 While they promise them liberty, they
themselves are slaves of corruption; for by whom a person is overcome, by him
also he is brought into bondage. 20 For if, after they have escaped the
pollutions of the world through the knowledge of the Lord and Saviour Jesus
Christ, they are again entangled in them and overcome, the latter end is worse
for them than the beginning.

[←215]

Hebrews 6:4 For it is impossible for those who were once enlightened, and have
tasted the heavenly gift, and have become partakers of the Holy Spirit, 5 and
have tasted the good word of God and the powers of the age to come...

[←216]

James 1:14 But each one is tempted when he is drawn away by his own desires and
enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin,
when it is full-grown, brings forth death.

[←217] Psalms 114:8 Who turned the rock into a pool of water, The flint into a
fountain of waters (re Deuteronomy 8:15).

[←218]

Jeremiah 2:24 A wild donkey used to the wilderness, That sniffs at the wind in
her desire; In her time of mating, who can turn her away? All those who seek her
will not weary themselves; In her month they will find her.

[←219]

2 Peter 2:20-22 For if, after they have escaped the pollutions of the world
through the knowledge of the Lord and Saviour Jesus Christ, they are again
entangled in them and overcome, the latter end is worse for them than the
beginning. 21 For it would have been better for them not to have known the way
of righteousness, than having known it, to turn from the holy commandment
delivered to them. 22 But it has happened to them according to the true proverb:
“A dog returns to his own vomit,” and, “a sow, having washed, to her wallowing
in the mire.”

[←220] Originally, “draughts,” a 17th c. term for a privy, latrine, cesspool.

[←221]

Galatians 5:19 Now the works of the flesh are evident, which are: adultery,
fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions,
jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21
envy, murders, drunkenness, revelries, and the like; of which I tell you
beforehand, just as I also told you in time past, that those who practice such
things will not inherit the kingdom of God.

[←222]

Owen argues at the start of chapter 2 that the dominion of sin is broken in the
believer, even though its presence remains. See the distinctions he makes there,
to better understand what he means here by the dominion of sin.

[←223]

Greek mythology; Antaeus was the son of Poseidon and Gaia. He was strong only as
long as he touched his mother earth; but once lifted into the air, he became as
weak as other men. Antaeus challenged Hercules to a wrestling match to the
death; Hercules discovered the secret of Antaeus’ power: holding him aloft, he
crushed him in a bearhug.

[←224] An adamant is a very hard rock, diamond-like.

[←225] Precise: pedantic, overly concerned with rules; proper or
“straight-laced.”

[←226]

Goold substituted “flattering him with the mouth.” (Psalms 78:36). But Isaiah
29:13 is as likely, “these people draw near with their mouths And honor Me with
their lips, But have removed their hearts far from Me;”

[←227] That is, a feeling of shame when something immoral is done.

[←228] Proverbs 28:15; Romans 3:13; Revelation 13:2.

[←229]

Isaiah 11:6-9 "The wolf also shall dwell with the lamb, The leopard shall lie
down with the young goat, The calf and the young lion and the fatling together;
And a little child shall lead them. 7 The cow and the bear shall graze; Their
young ones shall lie down together; And the lion shall eat straw like the ox. 8
The nursing child shall play by the cobra’s hole, And the weaned child shall put
his hand in the viper’s den. 9 They shall not hurt nor destroy in all My holy
mountain, For the earth shall be full of the knowledge of the LORD As the waters
cover the sea.

[←230]

Colossians 2:23 These things indeed have an appearance [a show] of wisdom in
self-imposed religion, false humility, and neglect of the body [i.e.,
asceticism], but are of no value against the indulgence of the flesh.

[←231] Referring to Owen’s work, The Mortification of Sin.

[←232]

Romans 16:27.


========================================================================
Source: https://sermonindex.net/books/21-indwelling-sin-john-owen/
========================================================================