The nature, power, deceit, and prevalency
of the
remainders of indwelling sin in believers;
together with
the ways of its working and means of prevention opened,
evinced, and applied:
with
a resolution of sundry cases of conscience thereunto
appertaining.
“O wretched man that I am! who shall deliver me from
the body of this death? I thank God through Jesus Christ our Lord.” —
Rom. vii. 24, 25.
Prefatory note.
While the Government was enforcing
stringent measures against Nonconformity, while dissenting ministers if
they ventured to preach the gospel of salvation became liable to the
penalties of the Conventicle or Five-mile Act, and when Owen himself on a visit to some old friends at Oxford narrowly
escaped arrest, and imprisonment, our author did not abandon himself to
inactivity, but 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, 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. i. p.
lxxxiv. 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 subtilty of moral
analysis in many of its statements, — an exposure, irksome it may be
thought, in its fulness and variety, of the manifold deceitfulness of the
human heart. A question may even be raised, if it be altogether a
healthful process, for the mind to be conducted through this laborious and
acute unvailing of the hidden mysteries of sin, and if it may not tend to
exclude from the view the objective truths of the Word. But the process is
in itself supremely needful, — essential to the life of faith and the
growth of holiness; and with no guide can we be safer than with Owen. The reader is never suffered to lose sight
of the fact, amid the most searching investigation into human motives, that
our acceptance with God cannot depend upon 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 Rom. vii. 21. 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, the heart; — its
nature generally, as enmity against God; — its actings and operations;
first, in withdrawing the mind from what is good; secondly, exciting
positive opposition to God; thirdly, ensnaring the soul into captivity; and
lastly, filling it with insensate hatred to the principles and claims of
holiness. The power of indwelling sin is next illustrated from its
deceitfulness, chap. viii. 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. xiv. 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
endeavours 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.
Preface.
That the doctrine of original sin
is one of the fundamental truths of our Christian profession hath been
always owned in the church of God; and all especial part it is of that
peculiar possession of truth which they enjoy whose religion towards God is
built upon and resolved into divine revelation. As the world by its
wisdom never knew God aright, so the wise men of it were always
utterly ignorant of this inbred evil in themselves and others. With us the
doctrine and conviction of it lie in the very foundation of all wherein we
have to do with God, in reference unto our pleasing of him here, or
obtaining the enjoyment of him hereafter, it is also known what influence
it hath into the great truths concerning the person of Christ, his
mediation, the fruits and effects of it, with all the benefits that we are
made partakers of thereby. Without a supposition of it, not any of them
can be truly known or savingly believed. For this cause hath it been
largely treated of by many holy and learned men, both of old and of latter
days. Some have laboured in the discovery of its nature, some of
its guilt and demerit; by whom also the truth concerning it hath
been vindicated from the opposition made unto it in the past and present
ages. By most these things have been considered in their full extent and
latitude, with respect unto all men by nature, with the estate and
condition of them who are wholly under the power and guilt of it. How
thereby men are 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, hath been by many also fully evinced.
Moreover, that there are remainders of it abiding in believers after their
regeneration and conversion to God, as the Scripture abundantly testifies,
so it hath been fully taught and confirmed; as also how the guilt of it is
pardoned unto them, and by what means the power of it is weakened in them.
All these things, I say, have been largely treated on, to the great benefit
and edification of the church. In what we have now in design we therefore
take them all for granted, and endeavour only farther to carry on the
discovery of it in its actings and oppositions to the law and grace of God
in believers. Neither do I intend the discussing of any thing that hath
been controverted about it. What the Scripture plainly revealeth and
teacheth concerning it, — what believers evidently find by experience in
themselves, — what they may learn from the examples and acknowledgments of
others, shall be represented in a way suited unto the capacity of the
meanest and weakest who is concerned therein. And many things seem to
render the handling of it at this season not unnecessary. The effects and
fruits of it, which we see in the apostasies and backslidings of many, the
scandalous sins and miscarriages of some, and the course and lives of the
most, seem to call for a due consideration of it. Besides, of how great
concernment a full and clear acquaintance with the power of
this indwelling sin (the matter designed to be opened) is unto believers,
to stir them up to watchfulness and diligence, to faith and prayer, to call
them to repentance, humility, and self-abasement, will appear in our
progress. These, in general, were the ends aimed at in the ensuing
discourse, which, being at first composed and delivered for the use and
benefit of a few, is now by the providence of God made public. And if the
reader receive any advantage by these weak endeavours, let him know that it
is his duty, as to give glory unto God, so to help them by his prayers who
in many temptations and afflictions are willing to labour in the vineyard
of the Lord, unto which work they are called.
The nature, power, deceit, and prevalency
of the
remainders of indwelling sin in believers.
Chapter I.
Indwelling sin in believers treated of by the apostle, Romans vii. 21 — The place
explained.
It is of indwelling sin,
and that in the remainders of it in persons after their conversion to God,
with its power, efficacy, and effects, that we intend to treat. This also
is the great design of the apostle to manifest and evince in chap. vii. of the Epistle to the
Romans. 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 expresseth therein. I
shall not at present enter into that dispute, but take that for granted
which may be undeniably proved and evinced, — namely, that it is the
condition of a regenerate person, with respect unto the remaining power of
indwelling sin which is there proposed and exemplified, by and in the
person of the apostle himself. In that discourse, therefore, of his, shall
the foundation be laid of what we have to offer upon this subject. Not
that I shall proceed in an exposition of his revelation of this truth as it
lies in its own contexture, but only make use of what is delivered by him
as occasion shall offer itself. And here first occurreth that which he
affirms, 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 appellation he gives unto indwelling sin,
whereby he expresseth its power and efficacy: it is “a law;” for that which
he terms “a law” in this verse, he calls in the foregoing, “sin that
dwelleth in him.”
Secondly, The way whereby he came to the discovery of this
law; not absolutely and in its own nature, but in himself he found it: “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.”
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 shall show afterward.
The first thing observable is the compellation here used by
the apostle, he calls indwelling sin “a law.” It is a law.
A law is taken either properly for a directive
rule, or improperly for 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 sundry ways moves and regulates, the
mind and the will as to the things which it requires or forbids. This is
evidently the general nature and work of a law. Some things it commands,
some things it forbids, with rewards and penalties, which move and impel
men to do the one and avoid the other. Hence, in a secondary sense, an
inward principle that moves and inclines constantly unto any
actions is called a law. The principle that is in the nature of every
thing, moving and carrying it towards its own end and rest, is called
the law of nature. In this respect, every inward principle that
inclineth and urgeth unto operations or actings suitable to itself is a
law. So, Rom. viii. 2, 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
doth the apostle here call indwelling sin a law. It is a powerful and
effectual indwelling principle, inclining and pressing unto actions
agreeable and suitable unto its own nature. This, and no other, is the
intention of the apostle in this expression: for although that term, “a
law,” may sometimes intend a state and condition, — and if here so used,
the meaning of the words should 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,” which makes no great alteration in the principal intendment of
the place, — yet properly it can denote nothing here but the chief subject
treated of; for although the name of a law be variously used by the apostle
in this chapter, yet when it relates unto sin it is nowhere applied by him
to the condition of the person, but only to express either the nature or
the power of sin itself. So, chap. vii.
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.” That which he here calls the “law of his mind,” from the
principal subject and seat of it, is in itself no other but the “law of the
Spirit of life which is in Christ Jesus,” chap. viii.
2; or the effectual power of the Spirit of grace, as was said.
But “the law,” as applied unto sin, hath a double sense: for as, in the
first place, “I see a law in my members,” it denotes the being and nature
of sin; so, in the latter, “Leading into captivity to the law
of sin which is in my members,” it signifies its power and efficacy. And
both these are comprised in the same name, singly used, chap. vii. 21. Now, that which we
observe from this name or term of a “law” attributed unto sin is, That
there is an exceeding efficacy and power in the remainders of
indwelling sin in believers, with a constant working towards evil.
Thus it is in believers; it is a law even in them,
though not to them. Though its rule be broken, its strength
weakened and impaired, its root mortified, yet it is a law still of great
force and efficacy. There, where it is least felt, it is most powerful.
Carnal men, in reference unto spiritual and moral duties, are nothing but
this law; they do nothing but from it and by it. It is in them a ruling
and prevailing principle of all moral actions, with reference unto a
supernatural and eternal end. I shall not consider it in them in whom it
hath most power, but in them in whom its power is chiefly discovered and
discerned, — that is, in believers; in the others only in order to the
farther conviction and manifestation thereof.
Secondly, The apostle proposeth the way whereby he
discovered this law in himself: Εὑρίσχω ἄρα
τοὺ νόμον, “I find then,” or therefore, “a law.” He found
it. It had been told him there was such a law; it had been
preached unto 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 have an experience of the power of this
law of sin in himself. It is preached to all; all men that own the
Scripture acknowledge it, as being declared therein. But they are but few
that know it in themselves; we should else have more complaints of it than
we have, and more contendings against it, and less fruits of it in the
world. But this is that which the apostle affirms, — not that the doctrine
of it had been preached unto him, but that he found it by experience in
himself. “I find a law;” — “I have experience of its power and efficacy.”
For a man to find his sickness, and danger thereon from its effects, is
another thing than to hear a discourse about a disease from its causes.
And this experience is the great preservative of all divine truth in the
soul. This it is to know a thing indeed, 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, secondly, Believers have
experience of the power and efficacy of indwelling sin. They
find it in themselves; they find it as a law. It hath a
self evidencing efficacy to them that are alive to discern it. They that
find not its power are under its dominion. Whosoever contend against it
shall know and find that it is present with them, that it is powerful in
them. He shall find the stream to be strong who swims against it, though
he who rolls along with it be insensible of it.
Thirdly, The general frame of believers,
notwithstanding the inhabitation of this law of sin, is here also
expressed. They “would do good.” This law is “present:” Θέλοντι ἐμοὶ ποιεῖν τὸ χαλόν. The habitual
inclination of their will is unto good. The law in them is not a
law unto them, as it is to unbelievers. They are not
wholly obnoxious to its power, nor morally unto its
commands. Grace hath the sovereignty in their souls: this gives them a
will unto good. They “would do good,” that is, always and constantly.
1 John iii. 9, Ποιεῖν ἁμαρτίαν, “To commit sin,” is to make a trade
of sin, to make it a man’s business to sin. So it is said a believer “doth
not commit sin;” and so ποιεῖν τὸ
καλόν, “to do that which is good.” To will to do so — is to have
the habitual bent and inclination of the will set on that which is good, —
that is, morally and spiritually good, which is the proper subject treated
of: whence is our third observation, — There is, and there is
through grace, kept up in believers a constant and ordinarily prevailing
will of doing good, notwithstanding the power and efficacy of indwelling
sin to the contrary.
This, in their worst condition, distinguisheth
them from unbelievers in their best. The will in unbelievers is
under the power of the law of sin. The opposition they make to sin, either
in the root or branches of it, is from their light and their consciences;
the will of sinning in them is never taken away. Take away all other
considerations and hinderances, whereof we shall treat afterward, and they
would sin willingly always. Their faint endeavours to answer their
convictions are far from a will of doing that which is good. They will
plead, indeed, that they would leave their sins if they could, and they
would fain do better than they do. But it is the working of their light
and convictions, not any spiritual inclination of their wills, which they
intend by that expression: for where there is a will of doing good, there
is a choice of that which is good for its own excellency’s sake, — because
it is desirable and suitable to the soul, and therefore to be preferred
before that which 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 unto any principle that is in them; only they have
some desires to attain that end whereunto that which is good doth lead, and
to avoid that evil which the neglect of it tends unto. And these also are
for the most part so weak and languid in many of them, that they put them
not upon any considerable endeavours. Witness that luxury, sloth,
worldliness, and security, that the generality of men are even drowned in.
But in believers there is a will of doing good, an habitual disposition and
inclination in their wills unto that which is spiritually good; and where
this is, it is accompanied with answerable effects. The will is the
principle of our moral actions; and therefore unto the prevailing disposition thereof will the general course of our actings be
suited. Good things will proceed from the good treasures of the heart.
Nor can this disposition be evidenced to be in any but by its fruits. A
will of doing 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
hath unto the time and season of duty: “When I would do good,” saith he,
“evil is present with me.”
There are two things to be considered in the will of doing
good that is in believers:—
1. There is its habitual residence in them. They
have always an habitual inclination of will unto that which is good. And
this habitual preparation for good is always present with them; as the
apostle expresses it, verse 18 of this
chapter.
2. There are especial times and seasons for the
exercise of that principle. There is a “When I would do good,” — a season
wherein this or that good, this or that duty, is to be performed and
accomplished suitably unto the habitual preparation and inclination of the
will.
Unto these two there are two things in indwelling sin
opposed. To the gracious principle residing in the will, inclining unto
that which is spiritually good, it is opposed as it is a law, — that is, a
contrary principle, inclining unto evil, with an aversation from
that which is good. Unto the second, or the actual willing of this or that
good in particular, unto this “When I would do good,” is opposed the
presence of this law: “Evil is present with me,” — Ἐμὸι τὸ κακὸν παράκειται· evil is at hand, and ready
to oppose the actual accomplishment of the good aimed at. Whence,
fourthly, Indwelling sin is effectually operative in rebelling
and inclining to evil, when the will of doing good is in a particular
manner active and inclining unto obedience.
And this is the description of him who is a believer and a
sinner, as every one who is the former is the latter also. These are the
contrary principles and the contrary operations that are in him. The
principles are, a will of doing good on the one hand, from grace,
and a law of sin on the other. 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,
Gal. v. 17, “For the flesh lusteth
against the Spirit, and the Spirit against the flesh: and these are
contrary the one to the other; 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. They are upon the matter, next to the free grace of God in our justification by the blood of Christ,
the only things wherein 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, all our
concernments to be thoroughly acquainted with these things, who intend to
walk with God and to glorify him in this world.
And hence we may see what wisdom is required in the guiding
and management of our hearts and ways before God. Where the subjects of a
ruler are in feuds and oppositions one against another, unless great wisdom
be 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 labour not to be spiritually wise, how shall they
be able to steer their course aright? Many men live in the dark to
themselves all their days; whatever else they know, they know not
themselves. They know their outward estates, how rich they are, and the
condition of their bodies as to health and sickness they are careful to
examine; but as to their inward man, and their principles as to God and
eternity, they know little or nothing of themselves. Indeed, few labour to
grow wise in this matter, few study themselves as they ought, are
acquainted with the evils of their own hearts as they ought; on which yet
the whole course of their obedience, and consequently of their eternal
condition, doth depend. This, therefore, is our wisdom; and it is a
needful wisdom, if we have any design to please God, or to avoid that which
is a provocation to the eyes of his glory.
We shall find, also, in our inquiry hereinto, what
diligence and watchfulness is required unto a Christian conversation.
There is a constant enemy unto it in every one’s own heart; and what an
enemy it is we shall afterward show, for this is our design, to discover
him to the uttermost. In the meantime, we may well bewail the woful sloth
and negligence that is in the most, even in professors. They live and walk
as though they intended to go to heaven hood-winked and asleep, as though
they had no enemy to deal withal. Their mistake, therefore, and folly will
be fully laid open in our progress.
That which I shall principally fix upon, in reference unto
our present design, from this place of the apostle, is that which 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 any thing
of the ways of God! Your enemy is not only upon you, as on Samson
of old, but is in you also. He is at work, by all ways of force
and craft, as we shall see. Would you not dishonour 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 woful temptations
and pollutions of the days wherein we live; would you be preserved from the
number of the apostates in these latter days; — awake to the consideration
of this cursed enemy, which is the spring of all these and innumerable
other evils, as also of the ruin of all the souls that perish in this
world!
Chapter II.
Indwelling sin a law — In what sense it is so called — What kind
of law it is — An inward effective principle called a law — The power of
sin thence evinced.
That which we have proposed unto
consideration is the power and efficacy of indwelling sin. The ways
whereby it may be evinced are many. I shall begin with the
appellation of it in the place before mentioned. It is a law. “I
find a law,” saith the apostle. It is because of its power and efficacy
that it is so called. So is also the principle of grace in believers the
“law of the Spirit of life,” as we observed before, Rom. viii.
2; which is the “exceeding greatness of the power of God” in
them, Eph. i. 19. Where there is a law
there is power.
We shall, therefore, show both what belongs unto it as it
is a law in general, and also what is peculiar or proper in it as being
such a law as we have described.
There are in general two things attending every law, as
such:—
First, Dominion. Rom. vii.
1, “The law hath dominion over a man whilst he liveth:” Κυριεύει τοῦ ἀνθρώπου· — “It lordeth it over
a man.” Where any law takes place, κυριεύει, it hath dominion. It is properly the act of
a superior, and it belongs to its nature to exact obedience by way of
dominion. Now, there is a twofold dominion, 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 of
the law of God, the latter of the law of sin. The law of sin hath not in
itself a moral dominion, — it hath not a rightful dominion or authority
over any man; but it hath that which is equivalent unto it; whence it is
said βασιλεύειν, “to reign as a king,”
Rom. vi. 12, and κυριεύειν “to lord it,” or have dominion, verse 14, as a law in general is said
to have, chap. vii. 1. But because it hath lost
its complete dominion in reference unto believers, of whom alone we speak,
I shall not insist upon it in this utmost extent of its power.
But even in them it is a law still; though not a law unto them, yet, as
was said, it is a law in them. And though it have not a complete, and, as
it were, a rightful dominion over them, yet it will have a domination as to
some things in them. It is still a law, and that in them; so that all its
actings are the actings of a law, — that is, it acts with power, though it
have lost its complete power of ruling in them. Though it be
weakened, yet its nature is not changed. It is a law
still, and therefore powerful. And as its particular workings, which we
shall afterward consider, are the ground of this appellation, so the term
itself teacheth us in general what we are to expect from it, and what
endeavours it will use for dominion, to which it hath been accustomed.
Secondly, A law, as a law, hath an efficacy to
provoke those that are obnoxious unto it unto the things that it
requireth. A law hath rewards and punishments accompanying of it. These
secretly prevail on them to whom they are proposed, though the things
commanded be not much desirable. And generally all laws have their
efficacy on the minds of men, from the rewards and punishments that are
annexed unto them. Nor is this law without this spring of power: it hath
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 the law of sin
contended in Moses against the law of grace. Heb. xi. 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 unto 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, wherewith it sought to draw him over,
and wherewith it prevails on the most, was the reward that it proposed unto
him, — namely, that he should have the present enjoyment of the pleasures
of sin. By this it contended against the reward annexed unto the law of
grace, called “the recompense of reward.”
By this sorry reward doth this law keep the world
in obedience to its commands; and experience shows us of what power it is
to influence the minds of men. It hath also punishments that it threatens
men with who labour 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 shall have no share in life eternal, Rev. xxi.
8. And it is hard to say by whether of these, its pretended
rewards or pretended punishments, it doth most prevail, in whether of them
its greatest strength doth lie. By its rewards it enticeth men to sins of commission, as they are called, in ways and actions
tending to the satisfaction of its lusts. By its punishments it induceth
men to the omitting of duties; a course tending to no less a pernicious
event than the former. By which of these the law of sin hath its greatest
success in and upon the souls of men is not evident; and that because they
are seldom or never separated, but equally take place on the same persons.
But this is certain, that by tenders and promises of the pleasures of sin
on the one hand, by threats of the deprivation of all sensual contentments
and the infliction of temporal evils on the other, it hath an exceeding
efficacy on the minds of men, oftentimes on believers themselves. Unless a
man be prepared to reject the reasonings that will 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. With what deceit and
violence they are urged and imposed on the minds of men we shall afterward
declare; as also what advantages they have to prevail upon them. Look on
the generality of men, and you shall find them wholly by these means at
sin’s disposal. Do the profits and pleasures of sin lie before them? —
nothing can withhold 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 are wholly given up to the rule and dominion of this
law.
And this light in general we have into the power and
efficacy of indwelling sin from the general nature of a law, whereof it is
partaker.
We may consider, nextly, what kind of law in
particular it is; which will farther evidence that power of it which we are
inquiring after. It is not an outward, written, commanding, directing law,
but an inbred, working, impelling, urging law. A law proposed
unto 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 needs 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 unto man; it was concreated with his faculties, and was
their rectitude, both in being and operation, in reference to his end of
living unto God and glorifying of him. Hence it had an especial power in
the whole soul to enable it unto all obedience, yea, and to make all
obedience easy and pleasant. Such is the power of an inbred law. And
though this law, as to the rule and dominion of it, be now by nature cast
out of the soul, yet the remaining sparks of it, because they are inbred,
are very powerful and effectual; as the apostle declares, Rom. ii. 14, 15. Afterward God
renews this law, and writes it in tables of stone. But what is the
efficacy of this law? Will it now, as it is external and proposed unto
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, of a moral outward rule, it be turned
into an inward real principle. Wherefore God makes his law internal again,
and implants it on the heart as it was at first, when he intends to give it
power to produce obedience in his people: Jer. xxxi. 31–33, “I will put my
law in their inward parts, and write it in their hearts.” This is that
which God fixeth on, as it were, upon a discovery of the insufficiency of
an outward law leading men unto obedience. “The written law,” saith he,
“will not do it; mercies and deliverances from distress will not effect it;
trials and afflictions will not accomplish it. “Then,” saith the Lord,
“will I take another course: I will turn the written law into an
internal living principle in their hearts; and that will have such
an efficacy as shall assuredly make them my people, and keep them so.”
Now, such is this law of sin. It is an indwelling law: Rom. vii. 17, “It is sin that dwelleth
in me;” verse 20, “Sin that dwelleth in me;”
verse 21, “It is present with me;”
verse 23, “It is in my members;” —
yea, it is so far in a man, as in some sense it is said to be the man
himself; verse 18, “I know that in me (that is,
in my flesh) dwelleth no good thing.” The flesh, which is the seat and
throne of this law, yea, which indeed is this law, is in some sense the man
himself, as grace also is the new man. Now, from this consideration of it,
that it is an indwelling law inclining and moving to sin, as an inward
habit or principle, it hath sundry advantages increasing its strength and
furthering its power; as,
1. It always abides in the soul, — it is never
absent. The apostle twice useth that expression, “It dwelleth 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; yea, and as they deal with usurping tyrants, whom they intend
to thrust out of a city, the gates might be sometimes shut against it, that
it might not return, — the soul might fortify itself against it. But the
soul is its home; there it dwells, and 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 be not looked unto, will fire
them, and it may be consume them. Oh, the woful security of poor souls!
How little do the most of men think of this inbred enemy that is never from
home! How little, for the most part, doth the watchfulness of any
professors answer the danger of their state and condition!
2. It is always ready to apply itself
to every end and purpose that it serves unto. “It doth not only dwell in
me,” saith the apostle, “but when I would do good, it is present with me.”
There is somewhat more in that expression than mere indwelling. An inmate
may dwell in a house, and yet not be always meddling with what the good-man
of the house hath to do (that so we may keep to the allusion of indwelling,
used by the apostle): but it is so with this law, it doth so dwell in us,
as that it will be present with us in every thing we do; yea, oftentimes
when with most earnestness we desire to be quit of it, with most violence
it will put itself upon us: “When I would do good, it is present with me.”
Would you pray, would you hear, would you give alms, would you meditate,
would you be in any duty acting faith on God and love towards him, would
you work righteousness, would you resist temptations, — this troublesome,
perplexing indweller will still more or less put 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, verse
18. Sometimes men, by hearkening to their temptations, do stir
up, excite, and provoke their lusts; and no wonder if then they find them
present and active. But it will be so when with all our endeavours we
labour to be free from them. This law of sin “dwelleth” in us; — that is,
it adheres as a depraved principle, unto our minds in darkness and vanity,
unto our affections in sensuality, unto our wills in a loathing of and
aversation from that which is good; and by some, more, or all of these, is
continually putting itself upon us, in inclinations, motions, or
suggestions to evil, when we would be most gladly quit of it.
3. It being an indwelling law, it applies itself to its
work with great facility and easiness, like “the sin that doth so
easily beset us,” Heb. xii.
1. It hath a great facility and easiness in the application of
itself unto its work; it needs no doors to be opened unto it; it needs no
engines to work by. The soul cannot apply itself to any duty of a man but
it must be by the exercise of those faculties wherein this law hath its
residence. Is the understanding or the mind to be applied unto
any thing? — there it is, in ignorance, darkness, vanity, folly, madness.
Is the will to be engaged? — there it is also, in spiritual
deadness, stubbornness, and the roots of obstinacy. Is the heart and
affections to be set on work? — there it is, in inclinations to
the world and present things, and 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 hath an intimacy, an inwardness with the soul; and
therefore, in all that we do, doth easily beset us. It possesseth those
very faculties of the soul whereby we must do what we do, whatever it be, good or evil. Now, all these advantages it hath as it is a
law, as an indwelling law, which manifests its power and efficacy. It is
always resident in the soul, it puts itself upon all its actings, and that
with easiness and facility.
This is that law which the apostle affirms that he found in
himself; this is the title that he gives unto the powerful and effectual
remainder of indwelling sin even in believers; and these general evidences
of its power, from that appellation, have we. Many there are in the world
who find not this law in them, — who, whatever they have been taught in the
word, have not a spiritual sense and experience of the power of indwelling
sin; and that because they are wholly under the dominion of it. They find
not that there is darkness and folly in their minds; because they are
darkness itself, and darkness will discover nothing. They find not
deadness and an indisposition in their hearts and wills to God; because
they are dead wholly in trespasses and sins. They are at peace with their
lusts, by being in bondage unto them. And this is the state of most men in
the world; which makes them wofully despise all their eternal concernments.
Whence 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?
Whence is it that some pursue their sensuality with delight? — they will
drink and revel, and have their sports, let others say what they please.
Whence is it that so many live so unprofitably under the word, that they
understand so little of what is spoken unto them, that they practice less
of what they understand, and will by no means be stirred up to answer the
mind of God in his calls unto 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 do
proceed; but it is not such persons of whom at present we particularly
treat.
From what hath been spoken it will ensue, that, if there be
such a law in believers, it is doubtless their duty to find it out, to find
it so to be.
The more they find its power, the less they will feel its
effects. It will not at all advantage a man to have an hectical distemper
and not to discover it, — a fire lying secretly in his house and not to
know it. So much as men find of this law in them, so much they will abhor
it and themselves, and no more. Proportionably also to their discovery of
it will be their earnestness for grace, nor will it rise higher. All
watchfulness and diligence in obedience will be answerable also thereunto.
Upon this one hinge, or 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 which the Lord’s soul abhors. Eruptions into great, open,
conscience-wasting, scandalous sins, are from want 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 have you of its power
and efficacy? Do you find it dwelling in you, always present with you,
exciting itself, or putting forth its poison with facility and easiness 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, doth this call for at your hands! What spiritual wisdom do
you stand in need of! What supplies of grace, what assistance of the Holy
Ghost, will be hence also discovered! I fear we have few of us a diligence
proportionable to our danger.
Chapter III.
The seat or subject of the law of sin, the heart — What meant
thereby — Properties of the heart as possessed by sin, unsearchable,
deceitful — Whence that deceit ariseth — Improvement of these
considerations.
Having manifested indwelling sin,
whereof we treat in the remainders of it in believers, to be a law, and
evinced in general the power of it from thence, we shall now proceed to
give particular instances of its efficacy and advantages from some things
that generally relate unto it as such. And these are three:— First, Its seat and subject; Secondly, Its natural properties; and, Thirdly, Its operations and the manner thereof;
— which principally we aim at and shall attend unto.
First, For the seat and
subject of this law of sin, the Scripture everywhere assigns it to be the
heart. There indwelling sin keeps its especial residence. It
hath invaded and possessed the throne of God himself: Eccles. ix. 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. Matt. xv.
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 unto these evils; but they do but as it were open the
vessel, 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, Hence is
that summary description to the whole work and effect of this law of sin,
Gen. vi. 5, “Every imagination of the
thoughts of man’s heart is only evil continually;” so also
chap. viii. 21. The whole work of the
law of sin, from its first rise, its first coining of actual sin, is here
described. 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 vi. 45, “An evil man, out of the
evil treasure of his heart, bringeth forth evil things.” This treasure is
the prevailing principle of moral actions that is in men. So, in the
beginning of the verse, our Saviour calls grace “The good treasure of the
heart” of a good man, whence that which is good doth proceed. It is a
principle constantly and abundantly inciting and stirring up unto, and
consequently bringing forth, actions conformable and like unto it, of the
same kind and nature with itself. And it is also called a treasure for its
abundance. It will never be exhausted; it is not wasted by men’s spending
on it; yea, the more lavish men are of this stock, the more they draw out
of this treasure, the more it grows and abounds! As men do not spend their
grace, but increase it, by its exercise, no more do they 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 is that enraged and increased in them; — it
feeds upon itself, swallows up its own poison, and grows thereby. The more
men sin, the more are they inclined unto sin. It is from the deceitfulness
of this law of sin, whereof we shall speak afterward at large, that men
persuade themselves that by this or that particular sin they shall so
satisfy their lusts as that they shall need to sin no more. Every sin
increaseth the principle, and fortifieth the habit of sinning. It
is an evil treasure, that increaseth by doing evil. And where doth this
treasure lie? It is in the heart; there it is laid up, there it is kept in
safety. All the men in the world, all the angels in heaven, cannot
dispossess a man of this treasure, it is so safely stored in the heart.
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 the faculties of it, 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 inquireth,
discerneth, and judgeth what is to be done, what refused; the will, as it
chooseth or refuseth and avoids; the affections, as they like or dislike,
cleave to or have an aversation from, that which is proposed to them; the
conscience, as it warns and determines, — are all together called the
heart. And in this sense it is 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, doth usually insinuate together with it two things
belonging unto the manner of their performance:—
1. A suitableness and pleasingness unto 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 blesseth his people in love and delight, he
says the doth it “with his whole heart, and with his whole soul,” Jer. xxxii. 41.
2. Resolution and constancy in such
actions. And this also is denoted in the metaphorical expression before
used of a treasure, from whence men do constantly take out the things which
either they stand in need of or do 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 proceed good or evil. Here dwells our
enemy; this is the fort, the citadel of this tyrant, where it maintains a
rebellion against God all our days. Sometimes it hath more strength, and
consequently more success; sometimes less of the one and of the other; but
it is always in rebellion whilst we live.
That we may in our passage take a little view of the
strength and power of sin from this seat and subject of it, we may consider
one or two properties of the heart that exceedingly contribute thereunto.
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 doth possess. And such is the heart to this enemy of God and our souls;
as will appear from the properties of it, whereof one or two shall be
mentioned.
1. It is unsearchable: Jer. xvii. 9, 10, “Who can know the
heart? I the Lord search it.” The heart of man is
pervious to God only; hence he takes the honour of searching the heart to
be as peculiar to himself, and as fully declaring him to be God, as any
other glorious attribute of his nature. We know not the hearts of one
another; we know not our own hearts as we ought. Many there are that know
not their hearts as to their general bent and disposition, whether it be
good or bad, sincere and sound, or corrupt and naught; but no one knows all
the secret intrigues, the windings and turnings, the actings and
aversations of his own heart. Hath any one the perfect measure of his own
light and darkness? Can any one know what actings of choosing or
aversation his will will bring forth, upon the proposal of that endless
variety of objects that it is to be exercised with? Can any one traverse
the various mutability of his afflictions? Do the secret springs of acting
and refusing in the soul lie before the eyes of any man? Doth any one know
what will be the motions of the mind or will in such and such conjunctions
of things, such a suiting of objects, such a pretension of reasonings, such
an appearance of things desirable? All in heaven and earth,
but the infinite, all-seeing God, are utterly ignorant of these things. 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, whom
we cannot follow into its retirements. Hence, oftentimes, when we are
ready to think sin quite ruined, after a while we find it was but out of
sight. It hath coverts and retreats in an unsearchable heart, whither we
cannot pursue it. The soul may persuade itself all is well, when sin may
be safe in the hidden darkness of the mind, which it is impossible that he
should look into; for whatever makes manifest is light. It may suppose the
will of sinning is utterly taken away, when yet there is an unsearchable
reserve for a more suitable object, a more vigorous temptation, than at
present it is tried withal. Hath a man had a contest with any lust, and a
blessed victory over it by the Holy Ghost as to that present trial? — when
he thinks it is utterly expelled, he ere long finds that it was but 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 its first
appearances, to catch its first under-earth heavings and workings, and to
set ourselves in opposition to them; for to follow it into the secret
corners of the heart, that we cannot do. It is true, there is yet a relief
in this case, — namely, that he to whom the work of destroying the law of
sin and body of death in us is principally committed, namely, the Holy
Ghost, comes with his axe to the very root; neither is there any thing in
an unsearchable heart that is not “naked and open unto him,” Heb. iv. 13; but we in a way of duty
may hence see what an enemy we have to deal withal.
2. As it is unsearchable, so it is deceitful, as
in the place above mentioned: “It is deceitful above all things,” —
incomparably so. There is great deceit in the dealings of men in the
world; great deceit in their counsels and contrivances in reference to
their affairs, private and public; great deceit in their words and actings:
the world is full of deceit and fraud. But all this is nothing to the
deceit that is in man’s heart towards himself; for that is the meaning of
the expression in this place, and not towards others. Now, incomparable
deceitfulness, added to unsearchableness, gives a great addition and
increase of strength to the law of sin, upon the account of its seat and
subject. I speak not yet of the deceitfulness of sin itself, but the
deceitfulness of the heart where it is seated. Prov.
xxvi. 25, “There are seven abominations in the heart;” that is,
not only many, but an absolute complete number, as seven denotes. And they
are such abominations as consist in deceitfulness; so the caution foregoing
insinuates, “Trust him not:” for it is only deceit that should
make us not to trust in that degree and measure which the object is capable
of.
Now, this deceitfulness of the heart, whereby it is
exceedingly advantaged in its harbouring of sin, lies chiefly in these two
things:—
(1.) That it abounds in contradictions, so that it
is not to be found and dealt withal according to any constant rule and way
of procedure. There are some men that have much of this, from their
natural constitution, or from other causes, in their conversation. They
seem to be made up of contradictions; sometimes to be 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 accounted a bad character, and
is seldom found but when it proceeds from some notable predominant lust.
But, in general, in respect of moral good or evil, duty or sin, it is so
with the heart of every man, — flaming hot, and key cold; weak, and yet
stubborn; obstinate, and facile. The frame of the heart is ready to
contradict itself every moment. Now you would think you had it all for
such a frame, such a way; anon 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 its 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 answered, in its choice of
good, the discovery made of it by the mind; the affections constantly and
evenly followed the understanding and 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. That being disturbed by sin, the rest of the faculties move
cross and contrary one to another. The will chooseth not the good which
the mind discovers; the affections delight not in that which the will
chooseth; but all jar and interfere, cross and rebel against each other.
This we have got by our falling from God. Hence sometimes the will leads,
the judgment follows. Yea, commonly the affections, that should attend
upon all, get the sovereignty, and draw the whole soul captive after them.
And hence 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 ready for its duty.
This puts a good face upon things. Immediately the rebellion of the
affections or the obstinacy of the will takes place and prevails, and the
whole scene is changed. This, I say, makes the heart deceitful above all
things: it agrees not at all in itself, is not constant to itself, hath no
order that it is constant unto, is under no certain conduct that is stable;
but, if I may so say, hath a rotation in itself, where ofttimes the feet
lead and guide the whole.
(2.) Its deceit lies in its full
promisings upon the first appearance of things; and this also proceeds
from the same principle with the former. Sometimes the affections are
touched and wrought upon; the whole heart appears in a fair frame; all
promiseth to be well. Within a while the whole frame is changed; the mind
was not at all affected or turned; the affections a little acted their
parts and are gone off, and all the fair promises of the heart are departed
with them. Now, add this deceitfulness to the unsearchableness before
mentioned, and we shall find that at least the difficulty of dealing
effectually with sin in its seat and throne will be exceedingly increased.
A deceiving and a deceived heart, who can deal with it? — especially
considering that the heart employs all its deceits unto the service of sin,
contributes them all to its furtherance. All the disorder that is in the
heart, all 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 should entice and deceive them.
Who can mention the treacheries and deceits that lie in the
heart of man? It is not for nothing that the Holy Ghost so expresseth it,
“It is deceitful above all things,” — uncertain in what it doth, and false
in what it promiseth. And hence moreover it is, amongst other causes,
that, in the pursuit of our war against sin, we have not only the old work
to go over and over, but new work still while we live in this world, still
new stratagems and wiles to deal withal; as the manner will be where
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
shall pass these over with sonic few considerations:—
First, Never let us reckon that our work in contending
against sin, in crucifying, mortifying, and subduing of it, is at an end.
The place of its habitation is unsearchable; and when we may think that we
have thoroughly won the field, there is still some reserve remaining that
we saw not, that we knew not of. Many conquerors have been ruined by their
carelessness after a victory, and many have been spiritually wounded after
great successes against this enemy. David was so; his great surprisal into
sin was after a long profession, manifold experiences of God, and watchful
keeping himself from his iniquity. And hence, in part, hath it come to
pass that the profession of many hath declined in their old age or riper
time; which must more distinctly be spoken to afterward. They have given
over the work of mortifying of sin before their work was at an end. There
is no way for us to pursue sin in its unsearchable habitation but by being
endless in our pursuit. And that command of the apostle which
we have, Col. iii. 5, on this account is as
necessary for them to observe who are towards the end of their race, as
those that are but at the beginning of it: “Mortify therefore your members
which are upon the earth;” be always doing it whilst 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 presseth
forwards towards perfection: but yet the work must be endless; I mean,
whilst we are in this world. If we give over, we shall quickly see this
enemy exerting itself with new strength and vigour. It may be under some
great affliction, it may be in some eminent enjoyment of God, in the sense
of the sweetness of blessed communion with Christ, we have been ready to
say that there was an end of sin, that it was dead and gone for ever; but
have we not found the contrary by experience? hath it not manifested that
it was only retired into some unsearchable recesses of the heart, as to its
in-being and nature, though, it may be, greatly weakened in its power? Let
us, then, reckon on it, that there is no way to have our work done but by
always doing of it; and he who dies fighting in this warfare dies assuredly
a conqueror.
Secondly, Hath it its residence in that which is
various, inconstant, deceitful above all things?
This calls for perpetual watchfulness against it. An open enemy, that
deals by violence only, always gives some respite. You know where to have
him and what he is doing, so as that sometimes you may sleep quietly
without fear. But against adversaries that deal by deceit and treachery
(which are long swords, and reach at the greatest distance) nothing will
give security but perpetual watchfulness. It is impossible we should in
this case be too jealous, doubtful, suspicious, or watchful. The heart
hath a thousand wiles and deceits; and if we are in the least off from our
watch, we may, be sure to be surprised. Hence are those reiterated
commands and cautions given for watching, for being circumspect, diligent,
careful, and the like. There is no living for them who have to deal with
an enemy deceitful above all things, unless they persist in such a frame.
All cautions that are given in this case are necessary, especially that,
“Remember not to believe.” Doth the heart promise fair? — rest not on it,
but say to the Lord Christ, “Lord, do thou undertake for me.” Doth the sun
shine fair in the morning? — reckon not therefore on a fair day; the clouds
may arise and fall. Though the morning give 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 unto Him who can search the heart to the uttermost, and
knows how to prevent all its treacheries and deceits. In the firings
before mentioned lies our duty, but here lies our safety.
There is no treacherous corner in our hearts but he can search it to the
uttermost; there is no deceit in them but he can disappoint it. This
course David takes, Psalm
cxxxix. After he had set forth the omnipresence of God and his
omniscience, verses
1–10, he makes improvement of it: verse
23, “Search me, O God, and try me.” As if he had said, “It is
but a little that I know of my deceitful heart, only I would be
sincere; I would not have reserves for sin retained therein.
Wherefore, do thou, who art present with my heart, who knowest my thoughts
long before, undertake this work, perform it thoroughly, for thou alone art
able so to do.”
There are yet other arguments for the evidencing of the
power and strength of indwelling sin, from whence it is termed a “law,”
which we must pass through, according to the order wherein before we laid
them down.
Chapter IV.
Indwelling sin enmity against God — Thence its power — Admits of
no peace nor rest — Is against God himself — Acts itself in aversation from
God, and propensity to evil — Is universal — To all of God — In all of the
soul — Constant.
Secondly. 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 this I shall not
enlarge upon, it being not my business to declare the nature of indwelling
sin: it hath also been done by others. I shall therefore only, in
reference unto our special design in hand, consider one property of it that
belongs unto its nature, and this always, wherever it is. And this is that
which is expressed by the apostle, Rom. viii.
7, “The carnal mind is enmity against God.” That which is here
called φρόνημα τῆς σαρκός, “the wisdom
of the flesh,” is the same with “the law of sin” which we insist on. And
what says he hereof? Why, it is ἔχθρα εἰς
Θεόν, — “enmity against God.” It is not only an enemy, — for so
possibly some reconciliation of it unto God might be made, — but it is
enmity itself, and so not capable of accepting any terms of peace.
Enemies may be reconciled, but enmity cannot; yea, the only way to
reconcile enemies is to destroy the enmity. So the apostle in another case
tells us, Rom. v. 10, “We, who were enemies, are
reconciled to God;” that 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: Eph. ii.
15, “Having abolished in his flesh the enmity.” There is no way
to deal with any enmity whatever but 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 any one, whilst and where there is any thing of its
nature, is enmity still. It may not be so effectual and powerful in
operation as where it hath more life and vigour, but it is enmity still As
every drop of poison is poison, and will infect, and every spark of fire is
fire, and will burn; so is every thing of the law of sin, the last, the
least of it, — it is enmity, it will poison, it will burn. That which is
any thing in the abstract is still so whilst it hath any being at all. Our
apostle, who may well be supposed to have made as great a progress in the
subduing of it as any one on the earth, yet after all cries out for
deliverance, as from an irreconcilable enemy, Rom. vii.
24. The meanest acting, the meanest and most imperceptible
working of it, is the acting and working of enmity. Mortification abates
of its force, but doth not change its nature. Grace
changeth the nature of man, but nothing can change the nature of sin.
Whatever effect be wrought upon it, there is no effect wrought in it, but
that it is enmity still, sin still. This then, by it, is our state and
condition:— “God is love,” 1 John iv.
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 it, by which we are what we are, and wherein all
our future hopes and expectations are wrapped up. Against this God we
carry about us an enmity all our days; an enmity that hath this from its
nature, that it is incapable of cure or reconciliation. Destroyed it may
be, it shall be, but cured it cannot be. If a man hath an enemy to deal
withal that is too mighty for him, as David had with Saul, he may take the
course that he did, — consider what it is that provoked his enemy against
him, and so address himself to remove the cause and make up his peace:
1 Sam. xxvi. 19, “If the Lord have stirred thee up against me, let him accept an
offering: but if they be the children of men, cursed be they before the
Lord.” Come it from God or man, there is yet hope
of peace. But when a man hath enmity itself to deal withal, nothing is to
be expected but continual fighting, to the destruction of the one party.
If it be not overcome and destroyed, it will overcome and destroy the
soul.
And herein lies no small part of its power, which we are
inquiring after, — it can admit of no terms of peace, of no 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 that the
famous warrior complained of old. It is in vain for a man to have any
expectation of rest from his lust but by its death; of absolute freedom but
by his own. Some, in the tumultuating of their corruptions, seek for
quietness by labouring to satisfy them, “making provision for the flesh, to
fulfil the lusts thereof,” as the apostle speaks, Rom.
xiii. 14. This is to aslake fire by wood and oil. As all the
fuel in the world, all the fabric of the creation that is combustible,
being cast into the fire, will not at all satisfy it, but increase it; so
is it with satisfaction given to sin by sinning, — it doth but inflame and
increase. If a man will part with some of his goods unto an enemy, it may
satisfy him; but enmity will have all, and is not one whit the more
satisfied than if he had received nothing at all, — like the lean cattle
that were never the less hungry for having devoured the fat. You cannot
bargain with the fire to take but so much of your houses; ye have no way
but to quench it. It is in this case as it is in the contest between a
wise man and a fool: Prov. xxix.
9, “Whether he rage or laugh, there is no rest.” Whatever frame
or temper he be in, his importunate folly makes him troublesome. It is so
with this indwelling sin: whether it violently tumultuate, as it will do on
provocations and temptations, it will be outrageous in the soul; or whether
it seem to be pleased and contented, to be satisfied, all is one, there is
no peace, no rest to be had with it or by it. Had it, then, been of any
other nature, some other way might have been fixed on; but seeing it
consists in enmity, all the relief the soul hath must lie in its ruin.
Secondly, It is not only said to be “enmity,” but it is
said to be “enmity against God.” It hath chosen a great enemy indeed. It
is in sundry places proposed as our enemy: 1 Pet. ii.
11, “Abstain from fleshly lusts, which war against the soul;”
they are enemies to the soul, that is, to ourselves. Sometimes as an enemy
to the Spirit that is in us: “The flesh lusteth” or fighteth “against the
Spirit,” Gal. v. 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 hath special ends and designs
against our souls, and against the principle of grace that is in us; but
its proper formal object is God: it is “enmity against God.” It is its
work to oppose grace; it is a consequent of its work to oppose our souls,
which follows upon what it doth more than what it intends; 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 doth it oppose duty, so
that the good we would do we do not, either as to matter or manner? Why
doth it render the soul carnal, indisposed, unbelieving, unspiritual,
weary, wandering? It is because of its enmity to God, whom the soul aims to have communion withal in duty. It hath, as it
were, that command from Satan which the Assyrians had from their king:
“Fight neither with small nor great, save only with the king of Israel,”
1 Kings xxii. 31. It is neither
great nor small, but God himself, the King of Israel, that sin sets itself
against. There lies the secret formal reason of all its opposition to
good, — even because it relates unto God. May a road, a trade, a way of
duties be set up, where communion with God is not aimed at, but only the
duty itself, as is the manner 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 the Assyrians, because of his show
of a king, assaulted Jehoshaphat, but when they found that it was not Ahab,
they turned back from pursuing of him; so because there is a show and
appearance of the worship of God, sin may make head against it at first,
but when the duty cries out in the heart that indeed God is not there, sin
turns away to seek out its proper enemy, even God himself, elsewhere. And
hence do many poor creatures spend their days in dismal, tiring
superstitions, without any great reluctancy from within, when others cannot
be suffered freely to watch with Christ in a spiritual manner one hour.
And it is no wonder that men fight with carnal weapons for their
superstitious worship without, when they have no fighting against it
within; for God is not in it, and the law of sin makes not opposition to
any duty, but to God in every duty. This is our state and condition:— All
the opposition that ariseth in us unto any thing that is spiritually good,
whether it be from darkness in the mind, or aversation in the will, or
sloth in the affections, all the secret arguings and reasonings that are in
the soul in pursuit of them, the direct object of them is God himself. The
enmity lies against him; which consideration surely should
influence us to a perpetual, constant watchfulness over ourselves.
It is thus also in respect of all propensity unto sin, as
well as aversation from God. It is God himself that is aimed at. It is
true, the pleasures, the wages of sin, do 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. “Thou hast been
weary of me,” saith God to sinners; and that during their performance of
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 aversation from
him. Here lies the formal nature of every sin:— it is an opposition to
God, a casting off his yoke, a breaking off the dependence which the
creature ought to have on the Creator. And the apostle, Rom. viii. 7, gives the reason why he affirms “the carnal mind to be enmity against God,” — namely,
“because it is not subject to the will of God, nor indeed can be.” It
never is, nor will, nor can be subject to God, its whole nature consisting
in an opposition to him. The soul wherein it is may be subject to the law
of God; but this law of sin sets up in contrariety unto it, and will not be
in subjection.
To manifest a little farther the power of this law of sin
from this property of its nature, that it is enmity against God, one or two
inseparable adjuncts of it may be considered, which will farther evince
it:—
1. It is universal. Some contentions are bounded
unto some particular concernments; this is about one thing, that 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 that which is its object. 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
any thing of God, his nature, properties, his mind or will, his law or
gospel, any duty of obedience to him, of communion with him, that sin had
not an enmity against, the soul might have a constant shelter and retreat
within itself, by applying itself to that of God, to that of duty towards
him, to that of communion with him, that sin would make no opposition
against. But the enmity lies against God, and all of God, and every thing
wherein or whereby we have to do with him. It is not subject to the law,
nor any part or parcel, word or tittle of the law. Whatever is opposite to
any thing as such, is opposite unto 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 not any thing of him
which it doth not make head against; nor any duty, private, public, in the
heart, in external works, which it opposeth not. And the nearer (if I may
so say) any thing is to God, the greater is its enmity unto it. The more
of spirituality and holiness is in any thing, the greater is its enmity.
That which hath most of God hath most of its opposition. Concerning them
in whom this law is most predominant, God says, “Ye have set at nought all
my counsel, and would none of my reproof,” Prov. i.
25. Not this or that part of God’s counsel, his mind, or will
is opposed, but all his counsel; whatever he calleth for or guideth unto,
in every particular of it, all is set at nought, and nothing of his reproof
attended unto. A man would think it not very strange that sin should
maintain an enmity against God in his law, which comes to judge it, to
condemn it; but it raiseth a greater enmity against him in his gospel,
wherein he tenders mercy and pardon as a deliverance from it;
and that merely because more of the glorious properties of God’s nature,
more of his excellencies and condescension, is manifested therein than in
the other.
(2.) It is universal in all of the soul. Would
this law of sin have contented itself to have subdued any one faculty of
the soul, — would it have left any one at liberty, any one affection free
from its yoke and bondage, — it might possibly have been with more ease
opposed or subdued. But when Christ comes with his spiritual power upon
the soul, to conquer it to himself, he hath no quiet landing-place. He can
set foot on no ground but what he must fight for and conquer. Not the
mind, not an affection, not the will, but all is secured against him. And
when grace hath made its entrance, yet sin will dwell in all its coasts.
Were any thing in the soul at perfect freedom and liberty, there a stand
might be made to drive it from all the rest of its holds; but it is
universal, and wars in the whole soul. The mind hath its own darkness and
vanity to wrestle with, — the will its own stubbornness, obstinacy, and
perverseness; every affection its own frowardness and aversation from God,
and its sensuality, to deal withal: so that one cannot yield relief unto
another as they ought; they have, as it were, their hands full at home.
Hence it is that our knowledge is imperfect, our obedience weak, love not
unmixed, fear not pure, delight 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 through the whole soul.
2. Hereunto might be added its constancy. It is
constant unto itself, it wavers not, it hath no thoughts of yielding or
giving over, notwithstanding the powerful opposition that is made unto it
both by the law and gospel; as afterward shall be showed.
This, then, is a third evidence of the power of
sin, taken from its nature and properties, wherein I have fixed but On one
instance for its illustration, — namely, that it is “enmity against God,”
and that universal and constant. Should we eater upon a full description
of it, it would require more space and time than we have allotted to this
whole subject. What hath been delivered might give us a little sense of
it, if it be the will of God, and stir us up unto watchfulness. What can
be of a more sad consideration than that we should carry about us
constantly that which is enmity against God, and that not in this or that
particular, but in all that he is and in all wherein he hath revealed
himself? I cannot say it is well with them who find it not. It is well
with them, indeed, in whom it is weakened, and the power of it abated; but
yet, for them who say it is not in them, they do but deceive themselves,
and there is no truth in them.
Chapter V.
Nature of sin farther discovered as it is enmity against God —
Its aversation from all good opened — Means to prevent the effects of it
prescribed.
Thirdly. We
have considered somewhat of the nature of indwelling sin, not
absolutely, but in reference unto the discovery of its power; but
this more clearly evidenceth itself in its actings and operations.
Power is an act of life, and operation is the only discoverer of life. We
know not that any thing lives but by the effects and works of life; and
great and strong operations discover a powerful and vigorous life. Such
are the operations of this law of sin, which are all demonstrations of its
power.
That which 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, Aversation; secondly,
Opposition.
First, Aversation. Our Saviour, describing the
enmity that was between himself and the teachers of the Jews, by the
effects of it, saith in the prophet, “My soul loathed them, and their soul
also abhorred me,” Zech. xi.
8. Where there is mutual enmity, there is mutual aversation,
loathing, and abomination. So it was between the Jews and the Samaritans,
— they were enemies, and abhorred one another; as John iv.
9.
Secondly, Opposition, or contending against one
another, is the next product of enmity. Isa. lxiii.
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 aversation. There is an aversation in
it unto God and every thing of God, as we have in part discovered in
handling the enmity itself, and so shall not need much to insist upon it
again. All indisposition unto duty, wherein communion with God is to be
obtained; all weariness of duty; all carnality, or formality unto duty, —
it all springs from this root. The wise man cautions us against this evil:
Eccles. v. 1, “Keep thy foot when thou
goest to the house of God;” — “Hast thou any spiritual duty to perform, and
dost thou design the attaining of any communion with God? look to thyself,
take care of thy affections; they will be gadding and wandering, and that
from their aversation to what thou hast in hand.” There is not any good
that we would do wherein we may not find this aversation exercising itself.
“When I would do good, evil is present with me;” — “At any time, at all
times, when I would do any thing that is spiritually good, it
is present, — that is, 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 off from
it if it be possible.” In them in whom it prevails, it comes at length
unto that frame which is expressed, Ezek. xxxiii.
31. It will allow an outward, bodily presence unto the worship
of God, wherein it is not concerned, but it keeps the heart quite away.
It may be some will pretend they find it not so in
themselves, but they have freedom and liberty in
and unto all the duties of obedience that they attend unto. 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
know not how it is with them, and therefore are not to be believed in what
they report. They are in the dark, and neither know what they do nor
whither they are going. It is like the Pharisee knew little of this
matter; which made him boast of his duties to God himself. Or, secondly,
It may be, whatever duties of worship or obedience such persons perform,
they may, through want of faith and an interest in Christ, have no
communion with them; and if so, sin will make but little opposition unto
them therein. We speak of them whose hearts are exercised with these
things. And if under their complaints of them, and groanings for
deliverance from them, others cry out unto them, “Stand off, we are holier
than ye,” they are willing to bear their condition, as knowing that their
way may be safe, though it be troublesome; and being willing to see their
own dangers, that they may avoid the ruin which others fall into.
Let us, then, a little consider this aversation in such
acts of obedience as wherein there is no concernment but 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 from them be made of this matter. But let us take into
consideration the duties of retirement, as private prayer and meditation,
and the like; or else extraordinary duties, or duties to be performed in an
extraordinary manner:—
1. In these will this aversation and loathing
oftentimes discover 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 be high and strong upon his soul. Even when
convictions, sense of duty, dear and real esteem of God and communion with
him, have carried the soul into its closet, yet if there be not the vigour
and power of a spiritual life constantly at work, there will be a secret
loathness in them unto duty; yea, sometimes there will be a violent
inclination to the contrary, so that the soul had rather do any thing,
embrace any diversion, though it wound itself thereby, than vigorously apply itself unto that which in the inward man it breathes after.
It is weary before it begins, and 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, though we come exceedingly short of what we should
do.
2. It discovers itself in the mind also. When we
address ourselves to God in Christ, we are, as Job speaks, to “fill our
mouths with arguments,” Job xxiii.
4, that we may be able to plead with him, as he calls upon us to
do: Isa. xliii. 26, “Put me in
remembrance; let us plead together.” Whence the church is called upon to
take unto itself words or arguments in going to God, Hos. xiv. 2. The sum is, that the
mind should be furnished with the considerations that are prevailing with
God, and be in readiness to plead them, and to manage them in the most
spiritual manner, to the best advantage. Now, is there no difficulty to
get the mind into such a frame as to lay out itself 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 aversation unto 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 unto it. I
confess there may be a great cause of this in their want of a right
understanding of the duty itself, and of the ways of managing the soul in
it; which therefore I shall a little speak to afterward: but yet this
secret enmity hath its hand in the loss they are at also, and that both in
their minds and in their affections. Others are forced to live in family
and public duties, they find such little benefit and success in private.
And here hath been the beginning of the apostasy of many professors, and
the source of many foolish, sensual opinions. Finding this aversation in
their minds and affections from closeness and constancy in private
spiritual duties, not knowing how to conquer and prevail against these
difficulties through Him who enables us, they have at first been subdued to
a neglect of them, first partial, then total, until, having lost all
conscience of them, they have had a door opened unto all sin and
licentiousness, and so to a full and utter apostasy. I am persuaded there
are very few that apostatize from a profession of any continuance, such as
our days abound withal, but their door of entrance into the folly of
backsliding was either some great and notorious sin that blooded their
consciences, tainted their affections, and intercepted all delight of
having any thing more to do with God; or else it was a course of neglect in
private duties, arising from a weariness of contending against that
powerful aversation which they found in themselves unto them. And this
also, through the craft of Satan, hath been improved into many foolish and sensual opinions of living unto God without and above any
duties of communion. And we find, that after men have for a while choked
and blinded their consciences with this pretence, cursed wickedness or
sensuality hath been the end of their folly. And the reason of all this
is, that the giving way to the law of sin in the least is the giving
strength unto 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 of private, so it is also in
respect of public duties, that have any thing extraordinary in
them. What strivings, strugglings, and pleadings are there in the heart
about them, especially against the spirituality of them! Yea, in and under
them, will not the mind and affections sometimes be entangled with things
uncouth, new, and strange unto them, such as, at the time of the least
serious business, a man would not deign to take into his thoughts? But if
the least loose, liberty, or advantage be given unto indwelling sin, if it
be not perpetually watched over, it will work to a strange and unexpected
issue. In brief, let the soul unclothe any duty whatever, private or
public, any thing that is called good, — let a man divest it of all outward
respects which secretly insinuate themselves into the mind and give it some
complacency in what it is about, but do not render it acceptable unto God —
and he shall assuredly find somewhat of the power and some of the effects
of this aversation. It begins in loathness and indisposition; goes on with
entangling the mind and affections with other things; and will end, if not
prevented, in weariness of God, which he complains of in his people,
Isa. xliii. 22. They ceased from
duty because they were “weary of God.”
But this instance being of great importance unto professors
in their walking with God, we must not pass it over without some
intimations of directions for them in their contending against it and
opposition to it. Only this must be premised, that I am not giving
directions for the mortifying of indwelling sin in general, — which is to
be done alone by the Spirit of Christ, by virtue of our union with him,
Rom. viii. 13, — but only of our
particular duty with reference unto this especial evil or effect of
indwelling sin that we have a little insisted on, or what in this single
case the wisdom of faith seems to direct unto and call for; which will be
our way and course in our process upon the consideration of other effects
of it.
1. The great means to prevent the fruits and effects of
this aversation is the constant keeping of the soul in a universally holy
frame. As this weakens the whole law of sin, so answerably all its
properties, and particularly this aversation. It is this frame only that
will enable us to say with the Psalmist, Ps. lvii.
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 be so in and unto all and every one. If
sin-entanglements get hold in any one thing, they will put themselves upon
the soul in every thing. — A constant, even frame and temper in all duties,
in all ways, is the only preservative for any one way. Let not him who is
neglective in public persuade himself that all will be clear and easy in
private, or on the contrary. There is a harmony in obedience; break but
one part, and you interrupt the whole. Our wounds in particular arise
generally from negligence as to the whole course; so David informs us,
Ps. cxix. 6, “Then shall I not be
ashamed, when I have respect unto all thy commandments.” A universal
respect to all God’s commandments is the only preservative from shame; and
nothing have we more reason to be ashamed of than the shameful miscarriages
of our hearts in point of duty, which are from the principle before
mentioned.
2. Labour to prevent the very beginnings of the
workings of this aversation; let grace be beforehand with it in every duty.
We are directed, 1 Pet. iv.
7, to “watch unto prayer;” and as it is unto prayer, so unto
every duty, — that is, to consider and take care that we be not hindered
from within nor from without as to a due performance of it. Watch against
temptations, to oppose them; watch against the aversation that is in sin,
to prevent it. As we are not to give place to Satan, no more are we to
sin. If it be not prevented in its first attempts it will prevail. My
meaning is: Whatever good, as the apostle speaks, we have to do, and find
evil present with us (as we shall find it present), prevent its parleying
with the soul, its insinuating of poison into the mind and affections, by a
vigorous, holy, violent stirring up of the grace or graces that are to be
acted and set at work peculiarly in that duty. Let Jacob come first into
the world; or, if prevented by the violence of Esau, let him lay hold on
his heel, to overthrow him and obtain the birthright. Upon the very first
motion of Peter to our Saviour, crying, “Master, spare thyself,” he
immediately replies, “Get thee behind me, Satan.” So ought we to say, “Get
thee gone, thou law of sin, thou present evil;” and it may be of the same
use unto us. Get grace, then, up betimes unto duty, and be early in the
rebukes of sin.
3. Though it do its worst, yet be sure it never prevail to
a conquest. Be sure you be not wearied out by its pertinacity,
nor driven from your hold by its importunity; do not faint by its
opposition. Take the apostle’s advice, Heb. vi.
11, 12, “We desire that every one of you do show the same
diligence to the full assurance of hope unto the end: that ye be not
slothful.” Still hold out in the same diligence. There are many ways
whereby men are driven from a constant holy performance of duties, all of
them dangerous, if not pernicious to the soul. Some are diverted by
business, some by company, some by the power of temptations,
some discouraged by their own darkness; but none so dangerous as this, when
the soul gives over in part or in whole, as wearied by the aversation of
sin unto it, or to communion with God in it. This argues the soul’s giving
up of itself unto the power of sin; which, unless the Lord break the snare
of Satan therein, will assuredly prove ruinous. Our Saviour’s instruction
is, that “we ought always to pray, and not to faint,” Luke xviii. 1. Opposition will
arise, — none so bitter and keen as that from our own hearts; if we faint,
we perish. “Take heed lest ye be wearied,” saith the apostle, “and faint in
your minds,” Heb. xii. 3. Such a fainting as
attended with a weariness, and that with a giving place to the aversation
working in our hearts, is to be avoided, if we would not perish. The
caution is the same with that of the same apostle, Rom. xii.
12, “Rejoicing in hope, patient in tribulation, continuing
instant in prayer;” and in general with that of chap. vi.
12, “Let not sin therefore reign in your mortal body, that ye
should obey it in the lusts thereof.” To cease from duty, in part or in
whole, upon the aversation of sin unto its spirituality, is to give sin the
rule, and to obey it in the lusts thereof. Yield not, then, unto it, but
hold out the conflict; wait on God, and ye shall prevail: Isa. xl. 31, “They that wait upon the
Lord shall renew their strength; they shall mount
up with wings as eagles; they shall run, and not be weary; and they shall
walk, and not faint.” But that which is now so difficult will increase in
difficulty if we give way unto it; but if we abide in our station, we shall
prevail. The mouth of the Lord hath spoken it.
4. Carry about a constant, humbling sense of this
close aversation unto spiritualness that yet lies in our nature. If men
find the efficacy of it, what should, what consideration can, be more
powerful, to bring them unto humble walking with God? That after all the
discoveries that God hath made of himself unto them, all the kindness they
have received from him, his doing of them good and not evil in all things,
there should yet be such a heart of unkindness and unbelief still abiding
as to have an aversation lying in it to communion with him, — how ought the
thoughts of it to cast us into the dust! to fill us with shame and
self-abhorrency all our days! What have we found in God, in any of our
approaches or addresses unto him, that it should be thus with us? What
iniquity have we found in him? Hath he been a wilderness unto us, or a
land of darkness? Did we ever lose any thing by drawing nigh unto him?
nay, hath not therein lain all the rest and peace which we have obtained?
Is not he the fountain and spring of all our mercies, of all our desirable
things? Hath he not bid us welcome at our coming? Have we not received
from him more than heart can conceive or tongue express? What
ails, then, our foolish and wretched hearts, to harbour such a cursed
secret dislike of him and his ways? Let us be ashamed and astonished at
the consideration of it, and walk in an humbling sense of it all our days.
Let us carry it about with us in the most secret of our thoughts. And as
this is a duty in itself acceptable unto God, who delights to dwell with
them that are of an humble and contrite spirit, so it is of exceeding
efficacy to the weakening of the evil we treat of.
5. Labour to possess the mind with the beauty and
excellency of spiritual things, that so they may be presented
lovely and desirable to the soul; and this cursed
aversation of sin will be weakened thereby. It is an innate acknowledged
principle, that the soul of man will not keep up cheerfully unto the
worship of God unless it have a discovery of a beauty and comeliness in it.
Hence, when men had lost all spiritual sense and savour of the things of
God, to supply the want 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; which they have called “The
beauties of holiness!” Thus much, however, was discovered therein, 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; aversation will prevail. Let, then,
the soul labour to acquaint itself with the spiritual beauty of obedience,
of communion with God, and of all duties of immediate approach to him, that
it may be rifled with delight in them. It is not my present work to
discover the heads and springs of that beauty and desirableness which is in
spiritual duties, in their relation to God, the eternal spring of all
beauty, — to Christ, the love, desire, and hope of all nations, — to the
Spirit, the great beautifier of souls, rendering them by his grace all
glorious within; in their suitableness to the souls of men, as to their
actings towards their last end, in the rectitude and holiness of the rule
in attendance whereunto they are to be performed. But I only say at
present, in general, that to acquaint the soul throughly with these things
is an eminent way of weakening the aversation spoken of.
Chapter VI.
The work of this enmity against God by way of opposition — First,
It lusteth — Wherein the lusting of sin consisteth — Its surprising of the
soul — Readiness to close with temptations — Secondly, Its fighting and
warring — 1. In rebellion against the law of grace — 2. In assaulting the
soul.
How this enmity worketh by way of
aversation hath been declared, as also the means that the soul is to use
for the preventing of its effects and prevalency. The second
way whereby it exerts itself is opposition. Enmity will oppose
and contend with that wherewith it is at enmity; it is so in things natural
and moral. As light and darkness, heat and cold, so virtue and vice oppose
each other. So is it with sin and grace; saith the apostle, “These are
contrary one to the other,” Gal. v.
17; — Ἀλλήλοις ἀντίκειται.
They are placed and set in mutual opposition, and that continually and
constantly, as we shall see.
Now, there are two ways whereby enemies manage an
opposition, — first, by force; and, secondly, by fraud
and deceit. So when the Egyptians became enemies to the children of
Israel, and managed an enmity against them, Exod. i.
10, Pharaoh saith, “Let us deal wisely,” or, rather cunningly
and subtilely, “with this people;” for so Stephen, with respect to this
word, expresseth it, Acts vii.
19, by κατασοφισάμενος, —
he used “all manner of fraudulent sophistry.” And unto this deceit they
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 shall begin with the first, or its actings, as it were,
in a way of force, in an open downright opposition to God and his law, or
the good that a believing soul would do in obedience unto God and his law.
And in this whole matter we must be careful to steer our course aright,
taking the Scripture for our guide, with spiritual reason and experience
for our companions; for there are many shelves in our course which must
diligently be avoided, that none who consider these things be troubled
without cause, or comforted without a just foundation.
In this first way, whereby this sin exerts its enmity in
opposition, — namely, as it were by force or strength, — there are four
things, expressing so many distinct degrees in its progress and procedure
in the pursuit of its enmity:—
First, Its general inclination: It “lusteth,” Gal. v. 17.
Secondly, Its particular way of contending: It “fights or
wars,” Rom. vii. 23; James iv.
1; 1 Pet. ii.
11.
Thirdly, Its success in this contest: It “brings the soul
into captivity to the law of sin,” Rom. vii.
23.
Fourthly, Its growth and rage upon success: It comes up to
“madness,” as an enraged enemy will do, Eccles. ix.
3. All which we must speak to in order.
First, In general it is said to lust: Gal. v. 17, “The flesh lusteth against
the Spirit.” This word expresseth the general nature of that opposition
which the law of sin maketh against God and the rule of his Spirit or grace
in them that believe; and, therefore, the least degree of that
opposition is expressed hereby. When it doth any thing, it lusteth; as,
because burning is the general acting of fire, whatever it doth else, it
doth also burn. When fire doth any thing it bums; and when the law of sin
doth any thing it lusts.
Hence, all the actings of this law of sin are called “The
lusts of the flesh:” Gal. v.
16, “Ye shall not fulfil the lust of the flesh;” Rom. xiii. 14, “Make no provision for
the flesh, to fulfil the lusts thereof.” Nor are these lusts of the flesh
those only whereby men act their sensuality in riot, drunkenness,
uncleanness, and the like; but they comprehend all the actings of the law
of sin whatever, in all the faculties and affections of the soul. Thus,
Eph. ii. 3, we have mention of the
desires, or wills, or “lusts of the mind,” as well as of the “flesh.” The
mind, the most spiritual part of the soul, hath its lusts, no less than the
sensual appetite, which seems sometimes more properly to be called the
“flesh.” And in the products of these lusts there are “defilements of the
spirit” as well as of the “flesh,” 2 Cor. vii.
1, — that is, of the mind and understanding, as well of the
appetite and affections, and the body that attends their service. And in
the blamelessness of all these consists our holiness: 1 Thess. v. 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.” Yea, by
the “flesh” in this matter the whole old man, or the law of sin, is
intended: John iii. 6, “That which is born of
the flesh is flesh,” — that is, it is all so, and nothing else; and
whatever remains of the old nature in the new man is flesh still. And this
flesh lusteth, — this law of sin cloth so; which is the general bottom and
foundation of all its opposition unto God. And this it doth two ways:—
1. In a hidden, close propensity unto all evil.
This lies in it habitually. Whilst 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 continually,” Gen. vi. 5. It can frame, fashion,
produce, or act nothing but what is evil; because this habitual propensity
unto evil that is in the law of sin is absolutely predominant in such a
one. It is in the heart like poison that hath nothing to allay its
venomous qualities, and so infects whatever it touches. And where the
power and dominion of it is broken, yet in its own nature it hath still an
habitual propensity unto that which is evil, wherein its lusting doth
consist.
But here we must distinguish between the habitual frame
of the heart and the natural propensity or habitual inclination of
the law of sin in the heart. The habitual inclination of the heart is
denominated from the principle that bears chief or sovereign rule in it;
and therefore in believers it is unto good, unto God, unto holiness, unto obedience. The heart is not habitually inclined unto evil by
the remainders of indwelling sin; but this sin in the heart hath a
constant, habitual propensity unto evil in itself or its own nature. This
the apostle intends by its being present with us: “It is present with me;”
that is, always and for its own end, which is to lust unto sin.
It is with indwelling sin as with a river. Whilst the
springs and fountains of it are open, and waters are continually supplied
unto its streams, set a dam before it, and it causeth it to rise and swell
until it bear down all or overflow the banks about it. Let these waters be
abated, dried up in some good measure in the springs of them, and the
remainder may be coerced and restrained. But still, as long as there is
any running water, it will constantly press upon what stands before it,
according to its weight and strength, because it is its nature so to do;
and if by any means it make a passage, it will proceed. So is it with
indwelling sin; whilst the springs and fountains of it are open, in vain is
it for men to set a clam 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 bears down all those
convictions and resolutions, or makes itself an under-ground passage by
some secret lust, that shall give a full vent unto it. But now, suppose
that the springs of it are much dried up by regenerating grace, the streams
or actings of it abated by holiness, yet whilst any thing remains of it, it
will be pressing constantly to have vent, to press forward into actual sin;
and this is its lusting.
And this habitual propensity in it is discovered two
ways:—
(1.) In its unexpected surprisals of the soul into
foolish, sinful figments and imaginations, which it looked not for, nor was
any occasion administered unto them. It is with indwelling sin as it is
with the contrary principle of sanctifying grace. This gives the soul, if
I may so say, many a blessed surprisal. It oftentimes ingenerates and
brings forth a holy, spiritual frame in the heart and mind, when we have
had no previous rational considerations to work them thereunto. And this
manifests it to be an habitual principle prevailing in the mind: so
Cant. vi. 12, “Or ever I was aware,
my soul made me as the chariots of Ammi-nadib; that is, free, willing, and
ready for communion with Christ. לֹא יָדַעְתִּי; — “I knew not; 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 complacency in God, are evidences of much strength
and prevalency of it in the soul. And thus, also, is it with indwelling
sin; ere the soul is aware, without any provocation or temptation, when it
knows not, it is cast into a vain and foolish frame. Sin produceth its
figments secretly in the heart, and prevents the mind’s
consideration of what it is about. I mean hereby those “actus primo primi,” first acts of the soul; which
are thus far involuntary, as that they have not the actual consent of the
will unto them, but are voluntary as far as sin hath its residence in the
will. And these surprisals, if the soul be not awake to take speedy care
for the prevention of their tendency, do oftentimes set all as it were on
fire, and engage the mind and affections into actual sin: for as by grace
we are oftentimes, ere we are aware, “made as 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 are we oftentimes,
ere we are aware, carried into distempered affections, foolish
imaginations, and pleasing delightfulness in things that are not good nor
profitable. Hence is that caution of the apostle, Gal. vi.
1, Ἐὰν προληφθῇ· — “If a
man be surprised at unawares with a fault, or in a transgression.” I doubt
not but the subtlety of Satan and the power of temptation are here taken
into consideration by the apostle, which causeth him to express a man’s
falling into sin by προληφθῇ, — “if he
be surprised.” So this working of indwelling sin also hath its
consideration in it, and that in the chiefest place, without which nothing
else could surprise us; for without the help thereof, whatever comes from
without, from Satan or the world, must admit of some parley in the mind
before it be received, but it is from within, from ourselves, that we are
surprised. Hereby are we disappointed and wrought over to do that which we
would not, and hindered from the doing of that which we would.
Hence it is, that when the soul is oftentimes doing as it
were quite another thing, engaged quite upon another design, sin starts
that in the heart or imaginations of it that carries it away into that
which is evil and sinful. Yea, to manifest its power, sometimes, when the
soul is seriously engaged in the mortification of any sin, it will, by one
means or other, lead it away into a dalliance with that very sin whose ruin
it is seeking, and whose mortification it is engaged in! But as there is
in this operation of the law of sin a special enticing or entangling, we
shall speak unto it fully afterward. Now, these surprisals can be from
nothing but an habitual propensity unto evil in the principle from whence
they proceed; not an habitual inclination unto actual sin in the mind or
heart, but an habitual propensity unto evil in the sin that is in the mind
or heart. This prevents the soul with its figments. How much communion
with God is hereby prevented, how many meditations are disturbed, how much
the minds and consciences of men have been defiled by this acting of sin,
some may have observed. I know 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 so in respect of that corruption which is in the will, and is the principle of them. And it is in
respect unto these that the apostle makes his complaint, Rom. vii. 25.
(2.) This habitual inclination manifests itself in
its readiness and promptness, without dispute or altercation, to join and
close with every temptation whereby 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 whatever be proposed unto a
man, the suitableness of whose matter unto his corruptions, or manner of
its proposal, makes it a temptation; immediately he hath not only to do
with the temptation as outwardly proposed, but also with his own heart
about it. Without farther consideration or debate, the temptation hath got
a friend in him. Not a moment’s space is given between the proposal and
the necessity there is incumbent on the soul to look to its enemy within.
And this also argues a constant, habitual propensity unto evil. Our
Saviour said of the assaults and temptations of Satan, “The prince of this
world cometh, and he hath no part in me,” John xiv.
30. He had more temptations, intensively and extensively, in
number, quality, and fierceness, from Satan and the world, than ever had
any of the sons of men; but yet in all of them he had to deal only with
that which came from without. His holy heart had nothing like to them,
suited to them, or ready to give them entertainment: “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 unto; all was well within
until the outward temptation took place and prevailed. With us it is not
so. In a city that is at unity in itself, compact and entire, without
divisions and parties, if an enemy approach about it, the rulers and
inhabitants have no thoughts at all but only how they may oppose the enemy
without, and resist him in his approaches. But if the city be
divided in itself, if there be factions and traitors within, the
very first thing they do is to look to the enemies at home, the traitors
within, to cut off the head of Sheba, if they will be safe. All was well
with Adam within doors when Satan came, so that he had nothing to do but to
look to his assaults and approaches. But now, on the access of any
temptation, the soul is instantly to look in, where it shall find this
traitor at work, closing with the baits of Satan, and stealing away the
heart; and this it doth always, which evinceth an habitual inclination.
Ps. xxxviii. 17, saith David, “I am
ready to halt,” or for halting: כִּי־אֲנִי לְצֶלַע נָכוֹן; — “I am prepared and
disposed unto hallucination, to the slipping of my foot into sin,”
verse 16, as he expounds the meaning
of that phrase, Ps. lxxviii.
2, 3. There was from indwelling sin a continual disposition in
him to be slipping, stumbling, halting, on every occasion or temptation.
There is nothing so vain, foolish, ridiculous, fond, nothing
so vile and abominable, nothing so atheistical or execrable, but, if it be
proposed unto the soul in a way of temptation, there is that in this law of
sin which is ready to answer it before it be decried by grace. And this is
the first thing in this lusting of the law of sin, — it consists in its
habitual propensity unto evil, manifesting itself by the involuntary
surprisals of the soul unto sin, and its readiness, without dispute or
consideration, to join in all temptations whatever.
2. Its lusting consists in its actual pressing
after that which is evil, and actual opposition unto that which is
good. The former instance showed its constant readiness to this work; this
now treats of the work itself. It is not only ready, but for the most part
always engaged. “It lusteth,” saith the Holy Ghost. It doth so
continually. It stirreth in the soul by one act or other constantly,
almost as the spirits in the blood, or the blood in the veins. This the
apostle calls its tempting: James i.
14, “Every man is tempted of his own lust.” Now, what is it to
be tempted? It is to have that proposed to a man’s consideration which, if
he close withal, it is evil, it is sin unto him. This is sin’s trade:
Ἐπιθυμεῖ· — “It lusteth.” It is
raising up in the heart, and proposing unto the mind and affections, that
which is evil; trying, as it were, whether the soul will close with its
suggestions, or how far it will carry them on, though it do not wholly
prevail. Now, when such a temptation comes from without, it is unto the
soul an indifferent thing, neither good nor evil, unless it be consented
unto; but the very proposal from within, it being the soul’s own
act, is its sin. And this is the work of the law of sin, — it is
restlessly and continually raising up and proposing innumerable various
forms and appearances of evil, in this or that kind, indeed in every kind
that the nature of man is capable to exercise corruption in. Something or
other, in matter, or manner, or circumstance, inordinate, unspiritual,
unanswerable unto the rule, it hatcheth and proposeth unto the soul. And
this power of sin to beget figments and ideas of actual evil in the heart
the apostle may have respect unto, 1 Thess. v.
22, Ἀπὸ παντὸς εἴδους πονηροῦ
ἀπέχεσθε· — “Keep yourselves from every figment or idea of sin in
the heart;” for the word there used doth not anywhere signify an outward
form or appearance: neither is it the appearance of evil, but an evil idea
or figment that is intended. And this lusting of sin is that which the
prophet expresseth in wicked men, in whom the law of it is predominant:
Isa. lvii. 20, “The wicked are like
the troubled sea, when it cannot rest, whose waters cast up mire and dirt;”
a similitude most lively, expressing the lustings of the law of sin,
restlessly and continually bubbling 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 “lusteth.”
Secondly, There is its particular way of contending, — it
fights or wars; that is, it acts with strength and
violence, as men do in war. First, it lusts, stirring and moving
inordinate figments in the mind, desires in the appetite and the
affections, proposing them to the will. But it rests not there, it cannot
rest; it urgeth, presseth, and pursueth its proposals with earnestness,
strength, and vigour, fighting, and contending, and warring to obtain its
end and purpose. Would it merely stir up and propose things to the soul,
and immediately acquiesce in the sentence, and judgment of the mind, that
the thing is evil, against God and his will, and not farther to be insisted
on, much sin might be prevented that is now produced; but it rests not
here, — it proceeds to carry on its design, and that with earnestness and
contention. By this means wicked men “inflame themselves,” Isa. lvii. 5. They are
self-inflamers, as the word signifies, unto sin; every spark of sin is
cherished in them until it grows into a flame: and so it will do in others,
where it is so cherished.
Now, this fighting or warring of sin consists in two
things:— 1. In its rebellion against grace, or the law of the
mind. 2. In its assaulting the soul, contending for rule and
sovereignty over it.
1. The first is expressed by the apostle, Rom. vii. 23: “I find,” says he,
“another law,” ἀντιστρατευόμενον τῷ νόμῳ τοῦ
νοός μου, “rebelling against the law of my mind.” There are, it
seems, two laws in us, — the “law of the flesh,” or of sin; and the “law of
the mind,” or of grace. But contrary laws cannot both obtain sovereign
power over the same person, at the same time. The sovereign power in
believers is in the hand of the law of grace; so the apostle declares,
verse 22, “I delight in the law of God
in the inward man.” Obedience unto this law is performed with delight and
complacency in the inward man, because its authority is lawful and good.
So more expressly, chap. vi.
14, “For sin shall not have dominion over you, for ye are not
under the law, but under grace.” Now, to war against the law that hath a
just sovereignty is to rebel; and so ἀντιστρατεύεσθαι signifies, it is to rebel, and ought
to have been so translated, “Rebelling against the law of my mind.” And
this rebellion consists in a stubborn, obstinate opposition unto the
commands and directions of the law of grace. Doth the “law of the mind”
command any thing as duty? doth it severely rise up against any thing that
is evil? When the lusting of the law of sin rises up to this degree, it
contends against obedience with all its might; the effect whereof, as the
apostle tells us, is “the doing of that which we would not, and the not
doing of that which we would,” chap. vii.
15, 16. And we may gather a notable instance of the power of
sin in this its rebellion from this place. The law of grace prevails upon the will, so that it would do that which is good: “To will is
present with me,” 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 unto the law that it is good;” and verse 15. 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 be so, that grace hath the sovereign
power in the understanding, will, and affections, whence is it that it doth
not always prevail, that we do not always do that which we would, and
abstain from that which we would not? Is it not strange that a man should
not do that which he chooseth, willeth, liketh, delighteth in? Is there
any thing more required to enable us unto that which is good? The law of
grace doth all, as much as can be expected from it, that which in itself is
abundantly sufficient for the perfecting of all holiness in the fear of the
Lord. But here lies the difficulty, in the entangling opposition that is
made by the rebellion of this “law of sin.” Neither is it expressible with
what vigour and variety sin acts itself in this matter. Sometimes it
proposeth diversions, sometimes it causeth weariness, sometimes it finds
out difficulties, sometimes it stirs up contrary affections, sometimes it
begets prejudices, and one way or other entangles the soul; so that it
never suffers grace to have an absolute and complete success in any duty.
Verse 18, Τὸ κατεργάζεσθαι τὸ καλὸν οὐχ εὑρίσκω· — “I find not
the way perfectly to work out, or accomplish, that which is good,” so the
word signifies; and that from this opposition and resistance that is made
by the law of sin. Now, this rebellion appears in two things:— (1.) In the
opposition that it makes unto the general purpose and course of
the soul. (2.) In the opposition it makes unto particular
duties.
(1.) In the opposition it makes to the general
purpose and course of the soul. There is none in whom is the Spirit
of Christ, that is his, but it is his general design and purpose to walk in
a universal conformity unto him in all things. Even from the inward frame
of the heart to the whole compass of his outward actions, so it is with
him. This God requires in his covenant: Gen. xvii.
1, “Walk before me, and be thou perfect.” Accordingly, his
design is to walk before God; and his frame is sincerity and uprightness
therein. This is called, “Cleaving unto the Lord with purpose of heart,”
Acts xi. 23, — that is, in all
things; and that not with a slothful, dead, ineffectual purpose, but such
as is operative, and sets the whole soul at work in pursuit of it. This
the apostle sets forth, Phil.
iii. 12–14, “Not as though I had already attained, either were
already perfect: but I follow after, if that I may apprehend that for which
also I am apprehended of Christ Jesus. Brethren, I count not
myself to have apprehended: but this one thing I do, forgetting those
things which are behind, and reaching forth unto those things which are
before, I press toward the mark for the prize of the high calling of God in
Christ Jesus.” He useth three words excellently expressing the soul’s
universal pursuit of this purpose of heart in cleaving unto God: First,
saith he, Διώκω, verse 12, — “I follow after,”
prosecute; the word signifies properly to persecute, which with what
earnestness and diligence it is usually done we know. Secondly, Ἐπεκτείνομαι, — “I reach forward,” reaching
with great intension of spirit and affections. It is a great and constant
endeavour that is expressed in that word. Thirdly, Κατὰ σκοπὸν διώκω, — say we, “I press towards the
mark;” that is, even as men that are running for a prize. All set forth
the vigour, earnestness, diligence, and constancy that is used in the
pursuit of this purpose. And this the nature of the principle of grace
requireth in them in whom it is. But yet we see with what failings, yea
failings, their pursuit of this course is attended. The frame of the heart
is changed, the heart is stolen away, the affections entangled, eruptions
of unbelief and distempered passions discovered, carnal wisdom, with all
its attendancies, are set on work; all contrary to the general principle
and purpose of the soul. And all this is from the rebellion of this law of
sin, stirring up and provoking the heart unto disobedience. The prophet
gives this character of hypocrites, Hos. x.
2, “Their heart is divided; therefore shall they be found
faulty.” Now, though this be wholly so in respect of the mind and judgment
in hypocrites only, yet it is partially so in the best, in the sense
described. They have a division, not of the heart, but in the heart; and
thence it is that they are so often found faulty. So saith the apostle,
“So that we cannot do the things that we would,” Gal. v.
17. We cannot accomplish the design of close walking according
to the law of grace, because of the contrariety and rebellion of this law
of sin.
(2.) It rebels also in respect unto particular
duties. It raiseth a combustion in the soul against the particular
commands and designings of the law of grace. “You cannot do the things that
you would;” that is, “The duties which you judge incumbent on you, which
you approve and delight in in the inward man, you cannot do them as you
would.” Take an instance in prayer. A man addresseth himself unto that
duty; he would not only perform it, but he would perform it in that manner
that the nature of the duty and his own condition do require. He would
“pray in the spirit,” fervently, “with sighs and groans that cannot be
uttered;” in faith, with love and delight, pouring forth his soul unto the
Lord. This he aims at. Now, oftentimes he shall find a rebellion, a
fighting of the law of sin in this matter. He shall find
difficulty to get any thing done who thought to do all things. I do not
say that it is thus always, but it is so when sin “wars and rebels;” which
expresseth an especial acting of its power. Woful entanglements do poor
creatures oftentimes meet withal upon this account. Instead of that free,
enlarged communion with God that they aim at, the best that their souls
arrive unto 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 of, and approved by the soul, but when it comes to be
observed, this law of sin one way or other makes head and rebels against
it. And this is the first way of its fighting.
2. It doth not only rebel and resist, but it assaults the
soul. It sets upon the law of the mind and grace; which is the second part
of its warring: 1 Pet. ii.
11, Στρατεύονται κατὰ τῆς
ψυχῆς, — “They fight,” or war, “against the soul;” James iv. 1, Στρατεύονται ἐν τοῖς μέλεσιν ὑμῶν, — “They fight,” or
war, “in your members.” Peter shows what they oppose and fight against, —
namely, the “soul” and the law of grace therein; James, what they fight
with or by, — namely, the “members,” or the corruption that is in our
mortal bodies. Ἀντιστρατεύεσθαι is to
rebel against a superior; στρατεύεσθαι
is to assault or war for a superiority. It takes the part of an
assailant as well as of a resister. It makes attempts
for rule and sovereignty, as well as opposeth the rule of grace. Now, all
war and fighting hath somewhat of violence in it; and there is therefore
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, before treated of, consists in these things that ensue:—
(1.) All its positive actings in stirring up unto
sin belong to this head. Oftentimes, by the vanity of the mind, or the
sensuality of the affections, 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 therein it doth not rebel but assault. Hence the apostle cries out,
Rom. vii. 24, “Who shall deliver me
from it?” “Who shall 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 shall
deliver us?” for we are the assailants; but, “Who shall rescue me?” is the
cry of one who is set upon by an enemy. So it is here; a man is assaulted
by his “own lust,” as James speaks. By the wayside, in his employment,
under a duty, sin sets upon the soul with vain imaginations, foolish
desires, and would willingly employ the soul to make provision for its
satisfaction; which the apostle cautions us against, Rom. xiii. 14, Τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας· — “Do
not accomplish the providence or projection of the flesh for its own
satisfaction.”
(2.) Its importunity and urgency seems to be noted
in this expression, of its warring. Enemies in war are
restless, pressing, and importunate; so is the law of sin. Doth it set
upon the soul? — Cast off its motions; it returns again. Rebuke them by
the power of grace; they withdraw for a while, and return again. Set
before them the cross of Christ; they do as those that came to take him, —
at sight of him they went backwards and fell unto the ground, but they
arose again and laid hands on him — sin gives place for a season, but
returns and presseth on the soul again. Mind it of the love of God in
Christ; though it be stricken, yet it gives not over. Present hell-fire
unto it; it rusheth into the midst of those flames. Reproach it with its
folly and madness; it knows no shame, but presseth on still. Let the
thoughts of the mind strive to fly from it; it follows as on the wings of
the wind. And by this importunity it wearies and wears out the soul; and
if the great remedy, Rom. viii.
3, come not timely, it prevails to a conquest. There is nothing
more marvellous nor dreadful in the working of sin than this of its
importunity. The soul knows not what to make of it; it dislikes, abhors,
abominates the evil it tends unto; it despiseth the thoughts of it, hates
them as hell; and yet is by itself imposed on with them, as if it were
another person, an express enemy got within him. All this the apostle
discovers, Rom. vii.
15–17: “The things that I do I hate.” It is not of outward
actions, but the inward risings of the mind that he treats. “I hate them,”
saith he; “I abominate them.” But why, then, will he have any thing more
to do with them? If he hate them, and abhor himself for them, let them
alone, have no more to do with them, and so end the matter. Alas! saith
he, verse 17, “It is no more I that do it,
but sin that dwelleth in me;” — “I have one within me that is my enemy,
that with endless, restless importunity puts these things upon me, even the
things that I hate and abominate. I cannot be rid of them, I am weary of
myself, I cannot fly from them. ‘O wretched man that I am! who shall
deliver me?’ ” I do not say that this is the ordinary condition of
believers, but thus it is often when this law of sin riseth up to war and
fighting. It is not thus with them in respect of particular sins, — this
or that sin, outward sins, sins of life and conversation, — but yet in
respect of vanity of mind, inward and spiritual distempers, it is often so.
Some, I know, pretend to great perfection; but I am resolved to believe
the apostle before them all and every one.
(3.) It carries on its war by entangling of 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 upon and entangles the affections, or any of them, it hath gotten a
fort from whence it continually assaults the soul. Hence the great duty of
mortification is chiefly directed to take place upon the affections: Col. iii. 5, “Mortify therefore your
members which are upon the earth; fornication, uncleanness, inordinate
affection, concupiscence, and covetousness, which is idolatry.” The
“members that are upon the earth” are our affections: for in the outward
part of the body sin is not seated; in particular, not “covetousness,”
which is there enumerated, to be mortified amongst our members that are on
the earth. Yea, after grace hath taken possession of the soul, the
affections do become the principal seat of the remainders of sin; — and
therefore Paul saith that this law is “in our members,” Rom. vii. 23; and James, that it “wars
in our members,” James iv.
1, — that is, our affections. And there is no estimate to be
taken of the work of mortification aright but by the affections. We may
every day see persons of very eminent light, that yet visibly have
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 be, love, delight, fear, it will make from it and by
it fearful assaults upon the soul. For instance, hath it got the love of
any one entangled with the world or the things of it, the lust of the
flesh, the lust of the eyes, or the pride of life, — how will it take
advantage on every occasion to break in upon the soul! It shall do
nothing, attempt nothing, be in no place or company, perform no duty,
private or public, but sin will have one blow or other at it; it will be
one way or other soliciting for itself.
This is the sum of what we shall offer unto this acting of
the law of sin, in a 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 unto us, especially to bring us unto 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 of themselves; — 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 suited unto this end and purpose as that which lies before
us; namely, the vile remainders of enmity against God which are yet 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 therein from a
word of truth; when it is willing that the word should dive into the secret
parts of the heart, and rip open whatever of evil and corruption lies
therein. The prophet says of Ephraim, Hos. x.
11, “He loved to tread out the corn;” he loved to work when he
might eat, to have always the corn before him: but God, says he, would
“cause him to plough;” a labour no less needful, though at present not so
delightful. Most men love to hear of the doctrine of grace, of the pardon
of sin, of free love, and suppose they find food therein;
however, it is evident that they grow and thrive in the life and notion of
them. But to be breaking up the fallow ground of their hearts, to be
inquiring after the weeds and briers that grow in them, they delight not so
much, though this be no less necessary than the other. This path is not so
beaten as that of grace, nor so trod in, though it be the only way to come
to a true knowledge of grace itself. It may be some, who are wise and
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 unto our own souls. It is more than probable that many a false
hypocrite, who have deceived themselves as well as others, because they
thought the doctrine of the gospel pleased them, and therefore supposed
they believed it, might be delivered from their soul-ruining deceits if
they would diligently apply themselves unto this search of their own
hearts. Or, would other professors walk with so much boldness and security
as some do, if they considered aright what a deadly watchful enemy they
continually carry about with them and in them? would they so much indulge
as they do carnal joys and pleasures, or pursue their perishing affairs
with so much delight and greediness as they do? It were to be wished that
we would all apply our hearts more to this work, even to come to a true
understanding of the nature, power, and subtlety of this our adversary,
that our souls may be humbled; and that, —
1. In walking with God. His delight is with the humble and
contrite ones, those that tremble at his word, the mourners in Zion; and
such are we 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, 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, spiritual unmercifulness, harsh censuring,
which I have observed to have been pretended by many, who, at the same
time, as afterward hath appeared, have been guilty of greater or worse
crimes than those which they have raved against in others. This, I say,
will lead us to meekness, compassion, readiness to forgive, to pass by
offences; even when we shall “consider” what is our state, as the apostle
plainly declares, Gal. vi. 1.
The man that 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 whatever. 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 amongst professors, our enjoyments. Let us go then
and judge, condemn, reproach others that have been tempted; we shall find a
great inconsistency in these things. And many things of the like nature
might be here added upon the consideration of this woful effect of
indwelling sin. The way of opposing and defeating its design herein shall
be afterward considered.
Chapter VII.
The captivating power of indwelling sin, wherein it consisteth —
The prevalency of sin, when from itself, when from temptation — The rage
and madness that is in sin.
The third thing assigned unto this
law of sin in its opposition unto God and the law of his grace is, that
it leads the soul captive: Rom. vii.
23, “I find a law leading me captive” (captivating me) “unto the
law of sin.” And this is the utmost height which the apostle in that place
carries the opposition and warring of the remainders of indwelling sin
unto; closing the consideration of it with a complaint of the state and
condition of believers thereby, and an earnest prayer for deliverance from
it: Verse 24, “O wretched man that I am!
who shall deliver me from this body of death?” What is contained in this
expression and intended by it shall be declared in the ensuing
observations:—
1. It is not directly the power and actings of the
law of sin that are here expressed, but its success in and upon
its actings. But 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 peculiar expression in the
Scripture of great success. So the Lord Christ, on his victory over Satan,
is said to “lead captivity captive,” Eph. iv. 8,
— that is, to conquer him who had conquered and prevailed upon others; and
this he did when “by death he destroyed him that had the power of death,
that is, the devil,” Heb. ii.
14. Here, then, a great prevalency and power of sin in its
warring against the soul is discovered. It so wars as to “lead captive;”
which, had it not 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 “unto the law
of sin;” — not to this or that sin, particular sin, actual sin, but to the
“law of sin.” God, for the most part, ordereth things so, and gives out
such supplies of grace unto believers, as that they shall not
be made a prey unto this or that particular sin, that it should prevail in
them and compel them to serve it in the lusts thereof, that it should have
dominion over them, that they should be captives and slaves unto it. This
is that which David prays so earnestly against: Ps. xix. 12, 13, “Cleanse thou me
from secret faults. Keep back thy servant also from presumptuous sins; let
them not have dominion over me: then shall I be upright.” He supposeth the
continuance of the law of sin in him, verse 12,
which will bring forth errors of life and secret sins; against which he
findeth relief in pardoning and cleansing mercy, which he prays for.
“This,” saith he, “will be my condition. But for sins of pride and
boldness, such as all sins are that get dominion in a man, that make a
captive of a man, the Lord restrain thy servant from them.” For what sin
soever gets such power in a man, be it in its own nature small or great, it
becomes in him in whom it is a sin of boldness, pride, and presumption; for
these things are not reckoned from the nature or kind of the sin, but from
its prevalency and customariness, wherein its pride, boldness, and contempt
of God doth consist. To the same purpose, if I mistake not, prays Jabez:
1 Chron. iv. 10, “Oh that thou
wouldest bless me indeed, and enlarge my coast, and that thine hand might
be with me, and that thou wouldest keep me from evil, that it may not
grieve me!” The holy man took occasion from his own name to pray against
sin, that that might not be a grief and sorrow to him by its power and
prevalency. 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 prevalency 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 was
plainly so with those in Isa.
lvii. 17, 18, “For the iniquity of his covetousness was I wroth,
and smote him: I hid me, and was wroth, 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 doth so prevail, it is from the advantage and furtherance
that it hath got by some powerful temptation of Satan. He hath poisoned
it, inflamed it, and entangled the soak So the apostle, speaking of such as
through sin were fallen off from their holiness, says, “They were in the
snare of the devil, being taken captive by him at his will,” 2 Tim. ii. 26. Though it were their
own lusts that they served, yet they were brought into bondage thereunto by
being entangled in some snare of Satan; and thence they are said to be
“taken alive,” as a poor beast in a toil.
And here, by the way, we may a little inquire, whether the
prevailing power of a particular sin in any be from itself, or
from the influence of temptation upon it; concerning which at present take
only these two observations:—
(1.) Much of the prevalency of sin upon the soul
is certainly from Satan, when the perplexing and captivating sin hath no
peculiar footing nor advantage in the nature, constitution, or condition of
the sinner. When any lust grows high and prevailing more than others, upon
its own account, it is from the peculiar advantage that it hath in the
natural constitution, or the station or condition of the person in the
world; for otherwise the law of sin gives an equal propensity unto all
evil, an equal vigour unto every lust. When, therefore, it cannot be
discerned that the captivating sin is peculiarly fixed in the nature of the
sinner, or is advantaged from his education or employment in the world, the
prevalency of it is peculiarly from Satan. He hath got to the root of it,
and hath given it poison and strength. Yea, perhaps, sometimes that which
may seem to the soul to be the corrupt lusting of the heart, is nothing but
Satan’s imposing his suggestions on the imagination. If, then, a man find
an importunate rage from any corruption that is not evidently seated in his
nature, let him, as the Papists say, cross himself, or fly by faith to the
cross of Christ, for the devil is nigh at hand.
(2.) When a lust is prevalent unto captivity,
where it brings in no advantage to the flesh, it is from Satan. All that
the law of sin doth of itself is to serve the providence of the flesh,
Rom. xiii. 14; and it must bring in
unto it somewhat of the profits and pleasures that are its object. Now, if
the prevailing sin do not so act in itself, if it be more spiritual and
inward, it is much from Satan by the imagination, more than the corruption
of the heart itself. But this by the way.
I say, then, that the apostle treats not here of our being
captivated unto this or that sin, but unto the law of sin; that is, we are
compelled to bear its presence and burden whether we will or no. Sometimes
the soul thinks or hopes that it may through grace be utterly freed from
this troublesome inmate. Upon some sweet 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 shall now be
freed from the law of sin; but after a while it perceives that it is quite
otherwise. Sin acts again, makes good its old station; and the soul finds
that, whether it will or no, it must bear its yoke. This makes it sigh and
cry out for deliverance.
3. This leading captive argues a prevalency against the
renitency or contrary actings of the will. This is intimated
plainly in this expression, — namely, that the will opposeth and makes
head, as it were, against the working of sin. This the apostle declares in
those expressions which he uses, Rom. vii. 15, 19,
20. And herein consists the “lusting of the Spirit against the
flesh,” Gal. v. 17; that is, the contending of
grace to expel and subdue it. The spiritual habits of grace that are in
the will do so resist and act against it; and the excitation of those
habits by the Spirit are directed to the same purpose. This leading
captive is contrary, I say, to the inclinations and actings of the renewed
will. No man is made a captive but against his will. Captivity is misery
and trouble, and no man willingly puts himself into trouble. Men choose it
in its causes, and in the ways and means leading unto it, but not in
itself. So the prophet informs us, Hos. v.
11, “Ephraim was,” not willingly, “oppressed and broken in
judgment,” — that was his misery and trouble; but he “willingly walked
after the commandment” of the idolatrous kings, which brought him
thereunto. Whatever consent, then, the soul may give unto sin, which is
the means of this captivity, it gives none to the captivity itself; that is
against the will wholly. Hence these things ensue:—
(1.) That the power of sin is great, — which is
that which we are in demonstration of; and this appears in its prevalency
unto captivity against the actings and contendings of the will for liberty
from it. Had it no opposition made unto it, or were its adversary weak,
negligent, slothful, it were no great evidence of its power that it made
captives; but its prevailing against diligence, activity, watchfulness, the
constant renitency of the will, this evinceth its efficacy.
(2.) This leading captive intimates manifold particular
successes. Had it not success in particular, it could not be said at
all to lead captive. Rebel it might, assail it might; but it cannot be
said to lead captive without some successes. And there are several degrees
of the success of the law of sin in the soul. Sometimes it carries the
person unto outward actual sin, which is its utmost aim; sometimes it
obtaineth the consent of the will, but is cast out by grace, and proceeds
no farther; sometimes it wearies and entangles the soul, that it turns
aside, as it were, and leaves contending, — which is a success also. One
or more, or all of these, must be, where captivity takes place. Such a
kind of course doth the apostle ascribe unto covetousness, 1 Tim. vi. 9, 10.
(3.) This leading captive manifests this condition to be
miserable and wretched. To be thus yoked and dealt withal,
against the judgment of the mind, the choice and consent of the will, its
utmost strivings and contendings, how sad is it! When the neck is sore and
tender with former pressures, to be compelled to bear the yoke again, this
pierces, this grieves, this even breaks the heart. When the soul is
principled by grace unto a loathing of sin, of every evil way, to a hatred
of the least discrepancy between itself and the holy will of God, then to
be imposed on by this law of sin, with all that enmity and
folly, that deadness and filth wherewith it is attended, what more dreadful
condition? All captivity is dreadful in its own nature. The greatest
aggravation of it is from the condition of the tyrant unto whom any one is
captivated. Now, what can be worse than this law of sin? Hence the
apostle, having once mentioned this captivity, cries out, as one quite
weary and ready to faint, Rom. vii.
24.
(4.) This condition is peculiar to believers.
Unregenerate men are not said to be led captive to the law of sin. They
may, indeed, be led captive unto 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 of his
uncleanness, a drunkard of his abomination, — and make some resolutions, it
may be, against it; but their lust is too hard for them, they cannot cease
to sin, and so 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
because they are willingly subject thereunto. It hath, as it were, a
rightful dominion over them, and they oppose it not, but only when it hath
irruptions to the disturbance of their consciences; and then the opposition
they make unto it is not from their wills, but is the mere acting of an
affrighted conscience and a convinced mind. They regard not the nature of
sin, but its guilt and consequences. But to be brought into captivity is
that which befalls a man against his will; which is all that shall be
spoken unto this degree of the actings of the power of sin, manifesting
itself in its success.
The fourth and last degree of the opposition made by the
law of sin to God and the law of his will and grace, is in its rage and
madness. There is madness in its nature: Eccles. ix.
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 whereof we speak; and this is so in their heart, that
it riseth up unto madness. The Holy Ghost expresseth this rage of sin by a
fit similitude, which he useth in sundry places: as Jer. ii.
24; Hos. viii. 9. It maketh men as “a wild
ass;” “she traverseth her ways,” and “snuffeth up the wind,” and runneth
whither her mind or lust leads her. And he saith of idolaters, enraged
with their lusts, that they are “mad upon their idols,” Jer. l. 38. We may a little consider
what lies in this madness and rage of sin, and how it riseth up
thereunto:—
1. For the nature of it; it seems to consist in a
violent, heady, pertinacious pressing unto evil or sin. Violence,
importunity, and pertinacy are in it. It is the tearing and torturing of
the soul by any sin to force its consent and to obtain satisfaction. It
riseth up in the heart, is denied by the law of grace, and rebuked; — it
returns and exerts its poison again; the soul is startled, casts 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, trembles at the furious assaults of sin, and casts
itself into the arms of Christ for deliverance. And if it be not able to
take that course, it is foiled and hurried up and down through the mire and
filth of foolish imaginations, corrupt and noisome lusts, which rend and
tear it, as if they would devour its whole spiritual life and power. See
1 Tim. vi. 9, 10; 2 Pet. ii. 14. It was not much
otherwise with them whom we instanced in before, Isa.
lvii. 17. They had an inflamed, enraged lust working in them,
even “covetousness,” or the love of this world; by which, as the apostle
speaks, men “pierce themselves through with many sorrows.” God is angry
with them, and discovereth his wrath by all the ways and means that it was
possible for them to be made sensible thereof. He was “wroth, and smote
them;” but though, it may be, this staggered them a little, yet they “went
on.” He is angry, and “hides himself” from them, — deserts them as to his
gracious, assisting, comforting presence. Doth this work the effect? No;
they go on frowardly still, as men mad on their covetousuess. Nothing can
put a stop to their raging lusts. This is plain madness and fury. We need
not seek far for instances. We see men mad on 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, indeed any thing else but plain madness in the pursuit of
their lusts? God, who searcheth the hearts of men, knows that the most of
things that are done with other pretences in the world, are nothing but the
actings of men mad and furious in the pursuit of their lusts.
2. That sin ariseth not unto this height ordinarily, but
when it hath got a double advantage:—
(1.) That it be provoked, enraged, and heightened by some
great temptation. Though it be a poison in itself, yet, being
inbred in nature, it grows not violently outrageous without the
contribution of some new poison of Satan unto 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 which it went
forth unto in the business of Bath-sheba and Uriah. Though sin be always a
fire in the bones, yet it flames not unless Satan come with his bellows to
blow it up. And let any one in whom the law of sin ariseth to this height
of rage seriously consider, and he may find out where the devil stands and
puts in in the business.
(2.) It must be advantaged by some former
entertainment and prevalency. Sin grows not to this height at its first
assault. Had it not been suffered to make its entrance, had there not been
some yielding in the soul, this had not come about. The great
wisdom and security of the soul in dealing with indwelling sin is to put a
violent stop unto its beginnings, its first motions and actings. Venture
all on the first attempt. Die rather than yield one step unto it. If,
through the deceit of sin, or the negligence of the soul, or its carnal
confidence to give bounds to lust’s actings at other seasons, it makes any
entrance into the soul, and finds any entertainment, it gets strength and
power, and insensibly ariseth to the frame under consideration. Thou hadst
never had the experience of the fury of sin, if thou hadst not been content
with some of its dalliance. Hadst thou not brought up this servant, this
slave, delicately, it would not have now presumed beyond a son. Now, when
the law of sin in any particular hath got this double advantage, — the
furtherance of a vigorous temptation, and some prevalency formerly
obtained, whereby it is let into the strengths of the soul, — it often
riseth up to this frame whereof we speak.
3. We may see what accompanies this rage and
madness, what are the properties of it, and what effects it produceth:—
(1.) There is in it the casting off, for a time at least,
of the yoke, rule, and government of the Spirit and law of grace. Where
grace hath the dominion, it will never utterly be expelled from its throne,
it will still keep its right and sovereignty; but its influences may for a
season be intercepted, and its government be suspended, by the power of
sin. Can we think that the law of grace had any actual influence of rule
on the heart of David, when, upon the provocation received from Nabal, he
was so hurried with the desire of self-revenge that he cried, “Gird on your
swords,” to his companions, and resolved not to leave alive one man of his
whole household? 1 Sam. xxv.
34; or that Asa was in any better frame when he smote the
prophet and put him in prison, that spake unto him in the name of the Lord?
Sin in this case is like an untamed horse, which, having first cast off
his rider, runs away with fierceness and rage. It first casts off a
present sense of the yoke of Christ and the law of his grace, and then
hurries the soul at its pleasure. Let us a little consider 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 it into the image of God, Eph. iv. 23, 24, and the whole man is
a “new creature,” 2 Cor. v.
17. And in all these doth it exert 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, the interrupting of its exercise, of its
rule and power, by the law of sin, must consist in its contrary acting in
and upon the faculties and affections of the soul, whereon and
by which grace should exert its power and efficacy. And this it doth. It
darkens the mind; partly through innumerable vain prejudices and false
reasonings, as we shall see when we come to consider its deceitfulness; and
partly through the steaming of the affections, heated with the noisome
lusts that have laid hold on them. Hence that saving light that is in the
mind is clouded and stifled, that it cannot put forth its transforming
power to change the soul into the likeness of Christ discovered unto it,
which is its proper work, Rom. xii.
2. The habitual inclination of the will to obedience, which is
the next way of the working of the law of grace, is first weakened, then
cast aside and rendered useless, by the continual solicitations of sin and
temptation; so that the will first lets go its hold, and disputes whether
it shall yield or no, and at last gives up itself to its adversary. And
for the affections, commonly the beginning of this evil is in them. They
cross one another, and torture the soul with their impetuous violence. By
this way is the rule of the law of grace intercepted by the law of sin,
even by imposing upon it in the whole seat of its government. When this is
done, it is sad work that sin will make in the soul. The apostle warns
believers to take heed hereof, Rom. vi.
12, “Let not sin therefore reign in your mortal body, that ye
should obey it in the lusts thereof.” Look to it that it get not the
dominion, that it usurp not rule, no, not for a moment. It will labour to
intrude itself unto the throne; watch against it, or a woful state and
condition lies at the door. This, then, accompanies this rage and madness
of the law of sin:— It casts off, during its prevalency, the rule of the
law of grace wholly; it speaks in the soul, but is not heard; it commands
the contrary, but is not obeyed; it cries out, “Do not this abominable
thing which the Lord hateth,” but is not regarded, — that is, not so far as
to be able to put a present stop to the rage of sin, and to recover its own
rule, which God in his own time restores to it by the power of his Spirit
dwelling in us.
(2.) Madness or rage is accompanied with
fearlessness and contempt of danger. It takes away the power of
consideration, and all that influence that it ought to have upon the soul.
Hence sinners that are wholly under the power of this rage are said to “run
upon God, and the thick bosses of his buckler,” Job xv.
26; — that wherein he is armed for their utter ruin. They
despise the utmost that he can do to them, being secretly resolved to
accomplish their lusts, though it cost them their souls. Some few
considerations will farther clear this unto us:—
[1.] Ofttimes, when the soul is broken loose from the power
of renewing grace, God deals with it, to keep it within bounds, by
preventing grace. So the Lord declares that he will deal with
Israel, Hos. ii. 6;
— “Seeing thou hast rejected me, I will take another course with thee. I
will lay obstacles before thee that thou shalt not be able to pass on
whither the fury of thy lusts would drive thee.” He will propose that to
them from without that shall obstruct them in their progress.
[2.] These hinderances that God lays in the way of sinners,
as shall be afterward at large declared, are of two sorts:—
1st. Rational considerations, taken from
the consequence of the sin and evil that the soul is solicited unto and
perplexed withal. Such are the fear of death, judgment, and hell, —
falling into the hands of the living God, who is a consuming fire. Whilst
a man is under the power of the law of the Spirit of life, the “love of
Christ constraineth him,” 2 Cor. v.
14. The principle of his doing good and abstaining from evil is
faith working by love, accompanied with a following of Christ because of
the sweet savour of his name. But now, when this blessed, easy yoke is for
a season cast off, so as was manifested before, God sets a hedge of terror
before the soul, minds 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, to deter it from its purpose. To this end doth he make
use of all threatenings recorded in the law and gospel. To this head also
may be referred all the considerations that may be taken from things
temporal, as shame, reproach, scandal, punishments, and the like. By the
consideration of these things, I say, doth God set a hedge before them.
2dly. Providential dispensations are used
by the Lord to the same purpose, and these are of two sorts:—
(1st.) Such as are suited to work upon the soul, and
to cause it to desist and give over in its lustings and pursuit of sin.
Such are afflictions and mercies: Isa. lvii.
17, “I was wroth, and I smote them;” — “I testified my dislike
of their ways by afflictions.” So Hos. ii. 9, 11, 12.
God chastens men with pains on their bodies; saith he in Job, “To turn them
from their purpose, and to hide sin from them,” Job xxxiii. 17–19. And other ways
he hath to come to them and touch them, as in their names, relations,
estates, and desirable things; or else he heaps mercies on them, that they
may consider whom they are rebelling against. It may be signal
distinguishing mercies are made their portion for many days.
(2dly.) Such as actually hinder the soul
from pursuing sin, though it be resolved so to do. The various ways
whereby God doth this we must afterward consider.
These are the ways, I say, whereby the soul is dealt
withal, afar the law of indwelling sin hath cast 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 Him that hath appointed it. It will rush on shame, reproaches, wrath, and
whatever may befall it; that is, though they be presented unto it, it will
venture upon them all. Rage and madness is fearless. And this it doth two
ways:—
[1st.] It possesseth the mind, that it
suffers not the consideration of these things to dwell upon it, but renders
the thoughts of them slight and evanid; or if the mind do force itself to a
contemplation of them, yet it interposeth between it and the affections,
that they shall 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 to be moved by them; and where they do
prevail for a season, yet they are insensibly wrought off from the heart
again.
[2dly.] By secret stubborn resolves to
venture all upon the way wherein it is.
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 the way of force, strength, and violence. The consideration of its
deceit doth now follow.
Chapter VIII.
Indwelling sin proved powerful from its deceit — Proved to be
deceitful — The general nature of deceit — James i.
14, opened — How the mind is drawn off from its duty by the
deceitfulness of sin — The principal duties of the mind in our obedience —
The ways and means whereby 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. It adds, in its working, deceit unto
power. The efficacy of that must needs be great, and is carefully
to be watched against by all such as value their souls, where power and
deceit are combined, especially advantaged and assisted by all the ways and
means before insisted on.
Before we come to show wherein the nature of this
deceitfulness of sin doth consist, and how it prevaileth thereby, some
testimonies shall be briefly given in unto the thing itself, and
some light into the general nature of it.
That sin, indwelling sin, is deceitful, we have the express
testimony of the Holy Ghost, as Heb. iii.
13, “Take heed that ye be not hardened by the deceitfulness of
sin.” Deceitful it is; take heed of it, watch against it, or it will
produce its utmost effect in hardening of the heart against God. It is on
the account of sin that the heart is said to be “deceitful
above all things,” Jer. xvii.
9. Take a man in other things, and, as Job speaks, though he
“would be wise and crafty, he is like the wild ass’s colt,” Job xi. 12, — a poor, vain, empty
nothing; but consider his heart on the account of this law of sin, — it is
crafty and deceitful above all things. “They are wise to do evil,” saith
the prophet, “but to do good they have no knowledge,” Jer. iv. 22. To the same purpose
speaks the apostle, Eph. iv.
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 needs be corrupt. No
particular lust hath any deceit in it, but what is communicated unto it
from this fountain of all actual lust, this law of sin. And, 2 Thess. ii. 10, the coming of the
“man of sin” is said to be in and with the “deceivableness of
unrighteousness.” Unrighteousness is a thing generally decried and evil
spoken of amongst men, so that it is not easy to conceive how any man
should prevail himself of a reputation thereby. But there is a
deceivableness in it, whereby the minds of men are turned aside from a due
consideration of it; as we shall manifest afterward. And thus the account
which the apostle gives concerning those who are under the power of sin is,
that they are “deceived,” Titus iii.
3. And the life of evil men is nothing but “deceiving, and
being deceived,” 2 Tim. iii.
13. So that we have sufficient testimony given unto this
qualification of the enemy with whom we have to deal. He is deceitful;
which consideration of all things puts the mind of man to a loss in dealing
with an adversary. He knows he can have no security against one that is
deceitful, but in standing upon his own guard and defence all his days.
Farther to manifest the strength and advantage that sin
hath by its deceit, we may observe that the Scripture places it for the
most part as the head and spring of every sin, even as though there were no
sin followed after but where deceit went before. So 1 Tim. ii. 13, 14. The reason the
apostle gives 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, did truly express the
matter, Gen. iii. 13, though she did it not to
a good end. “The serpent beguiled me,” saith she, “and I did eat.” She
thought to extenuate her own crime by charging the serpent; and this was a
new fruit of the sin she had cast 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 Cor. xi. 3. “There is,” saith he,
“the same way of working towards actual sin as was of old: beguiling,
deceiving goes before; and sin, that is, the actual
accomplishment of it, followeth after.” Hence, all the great works that
the devil doth in the world, to stir men up to an opposition unto the Lord
Jesus Christ and his kingdom, he doth them by deceit: Rev. xii. 9, “The devil, who deceiveth
the whole world.” It were utterly impossible men should be prevailed on to
abide in his service, acting his designs to their eternal, and sometimes
their temporal ruin, were they not exceedingly deceived. See also
Rev. xx. 10.
Hence are those manifold cautions that are given us to take
heed that we be not deceived, if we would take heed that we do not sin.
See Eph. v. 6; 1 Cor. vi. 9, xv.
33; Gal. vi. 7; Luke xxi.
8. From all which testimonies we may learn the influence that
deceit hath into sin, and consequently the advantage that the law of sin
hath to put forth its power by its deceitfulness. Where it prevails to
deceive, it fails not to bring forth its fruit.
The ground of this efficacy of sin by deceit is taken from
the faculty of the soul affected with it. Deceit properly affects the
mind; it is the mind that is deceived. When sin attempts any
other way of entrance into the soul, as by the affections, the mind,
retaining its right and sovereignty, is able to give check and control unto
it. But where the mind is tainted, the prevalency must be great; for the
mind or understanding is the leading faculty of the soul, and what that
fixes on, the will and affections rush after, being capable of no
consideration but what that presents unto them. Hence it is, that though
the entanglement of the affections unto sin be ofttimes most troublesome,
yet the deceit of the mind is always most dangerous, and that because of
the place that it possesseth in the soul as unto all its operations. Its
office is to guide, direct, choose, and lead; and “if the light that is in
us be darkness, how great is that darkness!”
And this will farther appear if we consider the nature of
deceit in general. It consists in presenting unto the soul, or mind,
things otherwise than they are, either in their nature, causes, effects, or
present respect unto the soul. This is the general nature of deceit, and
it prevails many ways. It hides what ought to be seen and
considered, conceals circumstances and consequences, presents what is not,
or things as they are not, as we shall afterward manifest in particular.
It was showed before that Satan “beguiled” and “deceived” our first
parents; that term the Holy Ghost gives unto his temptation and seduction.
And how he did deceive them the Scripture relates, Gen. iii. 4, 5. He did it by
representing things otherwise than they were. The fruit was
desirable; that was apparent unto the eye. Hence Satan takes
advantage secretly to insinuate that it was merely an abridgment of their
happiness that God aimed at in forbidding them to eat of it. That it was
for the trial of their obedience, that certain though not
immediate ruin would ensue upon the eating of it, he hides from them; only
he proposeth the present advantage of knowledge, and so presents the whole
case quite otherwise unto them than indeed it was. This is the nature of
deceit; it is a representation of a matter under disguise, hiding that
which is undesirable, proposing that which indeed is not in it, that the
mind may make a false judgment of it: so Jacob deceived Isaac by his
brother’s raiment and the skins on his hands and neck.
Again; deceit hath advantage by that way of management
which is inseparable from it. It is always carried on by degrees,
by little and little, that the whole of the design and aim in hand be not
at once discovered. So dealt Satan in that great deceit before mentioned;
he proceeds in it by steps and degrees, First, he takes off an objection,
and tells them they shall not die; then proposeth the good of
knowledge to them, and their being like to God thereby. To
hide and conceal ends, to proceed by steps and degrees, to make use of what
is obtained, and thence to press on to farther effects, is the true nature
of deceit. Stephen tells us that the king of Egypt “dealt subtilly,” or
deceitfully, “with their kindred,” Acts vii.
19. How he did it we may see, Exod. i. He
did not at first fall to killing and slaying of them, but says, verse 10, “Come, let us deal wisely,”
beginning to oppress them. This brings forth their bondage, verse 11. Having got this ground to
make them slaves, he proceeds to destroy their children, verse 16. He fell not on them all at
once, but by degrees. And this may suffice to show in general that sin is
deceitful, and the advantages that it hath thereby.
For the way, and manner, and progress of sin in working by
deceit, we have it fully expressed, James i.
14, 15, “Every man is tempted when he is drawn away of his own
lust, and enticed. Then when lust hath conceived, it bringeth forth sin:
and sin, when it is finished, bringeth forth death.” This place, declaring
the whole of what we aim at in this matter, must be particularly insisted
on.
In the foregoing verse the apostle manifests that men are
willing to drive the old trade, which our first parents at the entrance of
sin set up withal, namely, of excusing themselves in their sins, and
casting the occasion and blame of them on others. It is not, say they,
from themselves, their own nature and inclinations, their own designings,
that they have committed such and such evils, but merely from their
temptations; and if they know not where to fix the evil of those
temptations, they will lay them on God himself, rather than go without an
excuse or extenuation of their guilt. This evil in the hearts of men the
apostle rebuketh, verse 13,
“Let no man say when he is tempted, I am tempted of God: for God cannot be
tempted with evil, neither tempteth he any man.” And to show the justness
of this reproof, in the words mentioned he discovers the true
causes of the rise and 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 be his lot also.
We have, therefore, as was said, in these words the whole
progress of lust or indwelling sin, by the way of subtlety, fraud, and
deceit, expressed and limited by the Holy Ghost. And from hence we shall
manifest the particular ways and means whereby it puts forth its power and
efficacy in the hearts of men by deceitfulness and subtlety; and we may
observe in the words, —
First, The utmost end aimed at in all the actings of sin,
or the tendency of it in its own nature, and that is death: “Sin,
when it is finished, bringeth forth death,” the everlasting death of the
sinner; pretend what it will, this is the end it aims at and tends unto.
Hiding of ends and designs is the principal property of deceit. This sin
doth to the uttermost; other things innumerable it pleads, but not once
declares 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 prevalency in its way of deceit or beguiling.
Secondly, The general way of its acting towards that end is
by temptation: “Every man is tempted of his own lust.” I purpose
not to speak in general of the nature of temptations, it belongs not unto
our present purpose; and, besides, I have done it elsewhere. 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, and to be beguiled or deceived,
are the same. Thus it was in the first temptation. It is everywhere
called the serpent’s beguiling or deceiving, as was manifested before: “The
serpent beguiled Eve;” that is, prevailed by his temptations upon her. 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.
The degrees whereby sin proceedeth in this work of tempting
or deceiving are five; for we showed before that this belongs unto the
nature of deceit, that it works by degrees, making its advantage by one
step to gain another.
The first of these consists in drawing off or drawing away:
“Every man is tempted when he is drawn away of his own lust.”
The second is in enticing: “And is enticed.”
The third in the conception of sin: “When lust hath
conceived.” When the heart is enticed, then lust conceives in it.
The fourth is the bringing forth of sin in its actual
accomplishment: “When lust hath conceived it bringeth forth sin.” In all
which there is a secret allusion to an adulterous deviation from conjugal
duties, and conceiving or bringing forth children of whoredom
and fornication.
The fifth is the finishing of sin, the completing
of it, the filling up of the measure of it, whereby the end originally
designed by lust is brought about: “Sin, when it is finished, bringeth
forth death.” As lust conceiving naturally and necessarily bringeth forth
sin, so sin finished infallibly procureth eternal death.
The first of these relates to the mind; that is
drawn off or drawn away by the deceit of sin. The second unto the
affections; they are enticed or entangled. The third to the
will, wherein sin is conceived; the consent of the will being the
formal conception of actual sin. The fourth to the conversation
wherein sin is brought forth; it exerts itself in the lives and courses of
men. The fifth respects an obdurate course in sinning, that
finisheth, consummates, and shuts up the whole work of sin, whereon ensues
death, or eternal ruin.
I shall principally consider the three first, wherein the
main strength of the deceit of sin doth lie; and that because in believers
whose state and condition is principally proposed to consideration, God is
pleased, for the most part, graciously to prevent the fourth instance, or
the bringing forth of actual sins in their conversations; and the last
always and wholly, or their being obdurate in a course of sin to the
finishing of it. What ways God in his grace and faithfulness makes use of
to stifle the conceptions of sin in the womb, and to hinder its actual
production in the lives of men, must afterward be spoken unto. The first
three instances, then, we shall insist upon fully, as those wherein the
principal concernment of believers in this matter doth lie.
The first thing which sin is said to do, working in a way
of deceit, is to draw away or to draw off; whence a man is said to be drawn
off, or “drawn away” and diverted, — namely, from attending unto that
course of obedience and holiness which, in opposition unto sin and the law
thereof, he is bound with diligence to attend unto.
Now, it is the mind that this effect of the deceit of sin
is wrought upon. The mind or understanding, as we have showed, is the
guiding, 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 affections. It is to the soul what Moses told his
father-in-law that he might be to the people in the wilderness, as “eyes to
guide them,” and keep them from wandering in that desolate place. It is
the eye of the soul, without whose guidance the will and affections would
perpetually wander in the wilderness of this world, according as any
object, with an appearing present good, did offer or present itself unto
them.
The first thing, therefore, that sin aims at in its
deceitful working, is to draw off and divert the mind from the
discharge of its duty.
There are two things which belong unto the duty of the mind
in that special office which it hath in and about the obedience which God
requireth:—
1. To keep itself and the whole soul in such a frame and
posture as may render it ready unto all duties of obedience, and watchful
against all enticements unto the conception of sin.
2. In particular, carefully to attend unto all particular
actions, that they be performed as God requireth, for matter,
manner, time and season, agreeably unto his will; as also for the obviating
all particular tenders of sin in things forbidden. In these two
things consists the whole duty of the mind of a believer; and from both of
them doth indwelling sin endeavour to divert it and draw it off.
1. The first of these is the duty of the mind in reference
unto the general frame and course of the whole soul; and hereof two things
may be considered. That it is founded in a due, constant consideration, —
(1.) Of ourselves, of sin and its vileness; (2.) Of God, of his grace and
goodness: and both these doth sin labour to draw it off from. 2. In
attending to those duties which are suited to obviate the working
of the law of sin in an especial manner.
1. (1.) It endeavours to draw it off from a due
consideration, apprehension, and sensibleness of its own vileness,
and the danger wherewith it is attended. This, in the first place, we
shall instance in. A due, 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, ought always to abide with
us: Jer. ii. 19, “Know therefore and see
that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God.” Every sin is a forsaking of the Lord our
God. If the heart know not, if it consider not, that it is an evil thing
and a bitter, — evil in itself, bitter in its effects, fruit, and event, —
it will never be secured against it. Besides, that frame of heart which is
most accepted with God in any sinner is the humble, contrite, self-abasing
frame: Isa. lvii. 15, “Thus saith the high
and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the
high and holy place, with him also that is of a contrite and bumble spirit,
to revive the spirit of the humble, and to revive the spirit of the
contrite ones.” See also Luke xviii. 13, 14. This becomes
a sinner; no garment sits so decently about him. “Be clothed with
humility,” saith the apostle, 1 Pet. v.
5. It is that which becomes us, and it is the only safe frame.
He that walketh humbly walketh safely. This is the design of Peter’s
advice, 1 Pet. i. 17, “Pass the time of your
sojourning here in fear.” After that he himself had miscarried by another
frame of mind, he gives this advice to all believers. It is
not a bondage, servile fear, disquieting and perplexing the soul, but such
a fear as may keep men constantly calling upon the Father, with reference
unto the final judgment, that they may be preserved from sin, whereof they
were in so great danger, which he advises them unto: “If ye call on the
Father, who without respect of persons judgeth 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? No
otherwise but by a constant, deep apprehension of the evil, vileness, and
danger of sin. So was it wrought, so was it kept up, in the approved
publican. “God be merciful,” saith he, “to me a sinner.” Sense of sin kept
him humble, and humility made way for his access unto a testimony of the
pardon of sin.
And this is the great preservative through grace
from sin, as we have an example in the instance of Joseph, Gen. xxxix. 9. Upon the urgency of
his great temptation, he recoils immediately into this frame of spirit.
“How,” saith he, “can I do this thing, and sin against God?” A constant,
steady sense of the evil of sin gives him such preservation, that he
ventures 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 xxviii. 28, “The fear of the
Lord, that is wisdom; and to depart from evil, that is understanding.”
This, therefore, in the first place, in general, doth the
law of sin put forth its deceit about, — namely, to draw the mind from this
frame, which is the strongest fort of the soul’s defence and security. It
labours to divert the mind from a due apprehension of the vileness,
abomination, and danger of sin. It secretly and insensibly insinuates
lessening, excusing, extenuating thoughts of it; or it draws it off from
pondering upon it, from being conversant about it in its thoughts so much
as it ought, and formerly hath been. And if, after the heart of a man
hath, through the word, Spirit, and grace of Christ, been made tender,
soft, deeply sensible of sin, it becomes on any account, or by any means
whatever, to have less, fewer, slighter, or less affecting thoughts of it
or about it, the mind of that man is drawn away by the deceitfulness of
sin.
There are two ways, amongst others, whereby the law of sin
endeavours deceitfully to draw off the mind from this duty and frame
ensuing thereon:—
[1.] It doth it by a horrible abuse of gospel
grace. There is in the gospel a remedy provided 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, — a discovery of the gracious will of God towards
sinners by Jesus Christ. What, now, is the genuine tendency of this
doctrine, of this discovery of grace; and what ought we to use
it and improve it unto? This the apostle declares, Titus ii. 11, 12, “The grace of God
that bringeth salvation hath appeared to all men, teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and
godly, in this present world.” This it teacheth; this we ought to learn of
it and by it. Hence universal holiness is called a “conversation that
becometh the gospel,” Phil. i.
27. It becomes it, as that which is answerable unto its end,
aim, and design, — as that which it requires, and which it ought to be
improved unto. And accordingly it doth produce this effect where the word
of it is received and preserved in a saving light, Rom. xii.
2; Eph. iv.
20–24. But herein doth the deceit of sin interpose itself:— It
separates between the doctrine of grace and the use and end of it. It
stays upon its notions, and intercepts its influences in its proper
application. From the doctrine of the assured pardon of sin, it insinuates
a regardlessness of sin. God in Christ makes the proposition, and Satan
and sin make the conclusion. For that the deceitfulness of sin is apt to
plead unto a regardlessness of it, from the grace of God whereby it is
pardoned, the apostle declares in his reproof and detestation of such an
insinuation: Rom. vi. 1, “What shall we say then?
shall we continue in sin, that grace may abound? God forbid.” “Men’s
deceitful hearts,” saith he, “are apt to make that conclusion; but far be
it from us that we should give any entertainment unto it.” But yet that
Some have evidently improved that deceit unto their own eternal ruin, Jude
declares: Verse 4, “Ungodly men, turning the
grace of God into lasciviousness.” And we have had dreadful instances of
it in the days of temptation wherein we have lived.
Indeed, in opposition unto 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 to be able to keep the heart always
in a deep, humbling sense of sin, abhorrency of it, and self-abasement for
it, is a great effect of gospel wisdom and grace. This is the trial and
touchstone of gospel light:— If it keep the heart sensible of sin, humble,
lowly, and broken on that account, — if it teach us to water a free pardon
with tears, to detest forgiven sin, to watch diligently for the ruin of
that which we are yet assured shall never ruin us, — it is divine, from
above, of the Spirit of grace. If it secretly and insensibly make men
loose and slight in their thoughts about sin, it is adulterate, selfish,
false. If it will be all, answer all ends, 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, mean
in their apprehensions of grace; so that it is hard to discern whether
covenant in their principles they belong unto, — whether they
are under the law or under grace; yet walk with a more conscientious
tenderness of sinning than many who are advanced into higher degrees of
light and knowledge than they; — not that the saving light of the gospel is
not the only principle of saving holiness and obedience; but that, through
the deceitfulness of sin, it is variously abused to countenance the soul in
manifold neglect of duties, and to draw off the mind from a due
consideration of the nature, desert, and danger of sin. And this is done
several ways:—
1st. The soul, having frequent need of relief by
gospel grace against a sense of the guilt of sin and accusation of the law,
comes at length to make it a common and ordinary thing, and such
as may be slightly performed. Having found a good medicine for its wounds,
and such as it hath had experience of its efficacy, it comes to apply it
slightly, and rather skinneth over than cureth its sores, A little less
earnestness, a little less diligence, serves every time, until the soul, it
may be, begins to secure itself of pardon in course; and this tends
directly to draw off the mind from its constant and universal watchfulness
against sin. He whose light hath made his way of access plain for the
obtaining of pardon, if he be not very watchful, he is far more apt to
become overly formal and careless in his work than he who, by reason of
mists and darkness, beats about to find his way aright to the throne of
grace; as a man that hath often travelled a road passeth on without regard
or inquiry, but he who is a stranger unto it, observing all turnings and
inquiring of all passengers, secures his journey beyond the other.
2dly. The deceitfulness of sin takes advantage from
the doctrine of grace by many ways and means to extend the bounds
of the soul’s liberty beyond what God hath assigned unto it. Some have
never thought themselves free from a legal, bondage frame until they have
been brought into the confines of sensuality, and some into the
depths of it. How often will sin plead, “This strictness, this
exactness, this solicitude is no ways needful; relief is provided in the
gospel against such things! Would you live as though there were no need of
the gospel? as though pardon of sin were to no purpose?” But concerning
these pleas of sin from gospel grace, we shall have occasion to speak more
hereafter in particular.
3dly. In times of temptation, this deceitfulness of
sin will argue expressly for sin from gospel grace; at least, it
will plead for these two things:—
(1st.) That there is not need of such a tenacious,
severe contending against it, as the principle of the new creature is fixed
on. If it cannot divert the soul or mind wholly from attending unto
temptations to oppose them, yet it will endeavour to draw them off as to
the manner of their attendance. They need not use that
diligence which at first the soul apprehends to be necessary.
(2dly.) It will be tendering relief as to the event
of sin, — that it shall not turn to the ruin or destruction of the soul,
because it is, it will, or may be, pardoned by the grace of the gospel.
And this is true; this is the great and only relief of the soul against
sin, the guilt whereof it hath contracted already, — the blessed and only
remedy for a guilty soul. But when it is pleaded and remembered by the
deceitfulness of sin in compliance with temptation unto sin, then it is
poison; poison is mixed in every drop of this balsam, to the danger, if not
death, of the soul. And this is the first way whereby the deceitfulness of
sin draws off the mind from a due attendance unto 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 needless, because of the abounding of grace; which is a soldier’s
neglect of his station, trusting to a reserve, provided, indeed, only in
case of keeping his own proper place.
[2.] Sin takes advantage to work by its deceit, in this
matter of drawing off the mind from a due sense of it, from the state and
condition of men in the world. I shall give only one instance of its
procedure in this kind. Men, in their younger days, have naturally their
affections more quick, vigorous, and active, more sensibly working in them,
than afterward. They do, as to their sensible working and operation,
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, if
they are not besotted in sensuality or by the corruptions that are in the
world through lust, they grow and improve in their understandings,
resolutions, and judgments. Hence it is, that if what had place formerly
in their affections do not take place in their minds and judgments, they
utterly lose them, they have no more place in their souls. Thus men have
no regard for, yea, they utterly despise, those things which their
affections were set upon with delight and greediness in their childhood.
But if they are things that by any means come to be fixed in their minds
and judgments, they continue a high esteem for them, and do cleave as close
unto them as they did when their affections were more vigorous; only, as it
were, they have changed their seat in the soul. It is thus in things
spiritual. The first and chiefest seat of the sensibleness of sin is in
the affections. As these in natural youth are great and large, so
are they spiritually in spiritual youth: Jer. ii. 2,
“I remember the kindness of thy youth, the love of thine espousals.”
Besides, such persons are newly come off from their convictions, wherein
they have been cut to the heart, and so made tender. Whatever touches upon a wound is throughly felt; so doth the guilt of sin
before the wound given by conviction be throughly cured. But now, when
affections begin to decay naturally, they begin to decay also as to their
sensible actings and motions in things spiritual. Although they improve in
grace, yet they may decay in sense. At least, spiritual sense is not
radically in them, but only by way of communication. Now, in these decays,
if the soul take not care to fix a deep sense of sin on the mind and
judgment, thereby perpetually to affect the heart and affections, it will
decay. And here the deceit of the law of sin interposeth itself. It
suffers a sense of sin to decay in the affections, and diverts the mind
from entertaining a due, constant, fixed consideration of it. We may
consider this a little in persons that never make a progress in the ways of
God beyond conviction. How sensible of sin will they be for a season! How
will they then mourn and weep under a sense of the guilt of it! How will
they cordially and heartily resolve against it! Affections are vigorous,
and, as it were, bear rule in their souls. But they are like an herb that
will flourish for a day or two with watering although it have 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, Eccles. viii. 11; and at length they
come to be the greatest contemners of sin in the world. No sinner like him
that hath sinned away his convictions of sin. What is the reason of this?
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. This the deceitfulness of sin deprived them of, and so
ruined their souls. In some measure it is so with believers. If, as the
sensibleness of the affections decay, if, as they grow heavy and obtuse,
great wisdom and grace be not used to fix a due sense of sin upon the mind
and judgment, which may provoke, excite, enliven, and stir up the
affections every day, great decays will ensue. At first sorrow, trouble,
grief, fear, affected the mind, and would give it no rest. If afterward
the mind do not affect the heart with sorrow and grief, the whole will be
cast out, and the soul be in danger of being hardened. And these are some
of the ways whereby the deceit of sin diverts the mind from the first part
of its safe preserving frame, or draws it off from its constant
watchfulness against sin and all the effects of it.
(2.) The second part of this general duty of the mind is to
keep the soul unto a constant, holy consideration of God and his grace.
This evidently lies at the spring-head of gospel obedience. The way
whereby sin draws off the mind from this part of its duty is open and known
sufficiently, though not sufficiently watched against. Now, this the
Scripture everywhere declares to be the filling of the minds of men with earthly things. This it placeth in direct opposition
unto that heavenly frame of the mind which is the spring of gospel
obedience: Col. iii. 2, “Set your affection on
things above, not on things on the earth;” or set your minds. As if he had
said, “On both together you cannot be set or fixed, so as principally and
chiefly to mind them both.” And the affections to the one and the other,
proceeding from these different principles of minding the one and the
other, are opposed, as directly inconsistent: 1 John ii.
15, “Love not the world, neither the things that are in the
world. If any man love the world, the love of the Father is not in him.”
And actings in a course suitable unto these affections are proposed also as
contrary: “Ye cannot serve God and mammon.” These are two masters whom no
man can serve at the same time to the satisfaction of both. Every
inordinate minding, then, of earthly things is opposed unto that frame
wherein our minds ought to be fixed on God and his grace in a course of
gospel obedience.
Several ways there are whereby the deceitfulness of sin
draws off the mind in this particular; but the chief of them is by pressing
these things on the mind under the notion of things lawful, and, it may be,
necessary. So all those who excuse themselves in the parable from coming
in to the marriage-feast of the gospel, did it on account of their being
engaged in their lawful callings, — one about his farm, another his oxen, —
the means whereby he ploughed in this world. By this plea were the minds
of men drawn off from that frame of heavenliness which is required to our
walking with God; and the rules of not loving the world, or using it as if
we used it not, are hereby neglected. What wisdom, what watchfulness, what
serious 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, is not my present business to declare. This is evident, that the
engine whereby the deceit of sin draws off and turns aside the mind in this
matter is the pretence of the lawfulness of things about which it would
have it exercise itself; against which 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 away
the mind from a diligent attention unto its course in a due sense of the
evil of sin, and a due and constant consideration of God and his grace.
Chapter IX.
The deceit of sin in drawing off the mind from a due attendance
unto especial duties of obedience, instanced in meditation and
prayer.
How sin by its deceit
endeavours to draw off the mind from attending unto that holy frame in
walking with God wherein the soul ought to be preserved, hath been
declared; proceed we now to show how it doth the same work in reference
unto those especial duties by which the designs, workings, and
prevalency of it may in an especial manner be obviated and prevented. Sin,
indeed, maintains an enmity against all duties of obedience, or rather with
God in them. “When I would do good,” saith the apostle, “evil is present
with me;” — “Whenever I would do good, or what good soever I would do,
(that is, spiritually good, good in reference unto God), it is present with
me to hinder me from it, to oppose me in it.” And, on the other side, all
duties of obedience do lie directly against the actings of the law of sin;
for as the flesh in all its actings lusteth against the Spirit, so the
Spirit in all its actings lusteth against the flesh. And therefore every
duty performed in the strength and grace of the Spirit is contrary to the
law of sin: Rom. viii. 13, “If ye through the
Spirit do mortify the deeds of the flesh.” Actings of the Spirit of grace
in duties doth this work. These two are contrary. But yet there are some
duties which, in their own nature and by God’s appointment, have a peculiar
influence into the weakening and subduing the whole law of sin in its very
principles and chiefest strengths; and these the mind of a believer ought
principally in his whole course to attend unto; and these doth sin in its
deceit endeavour principally to draw off the mind from. As in diseases of
the body, some remedies, they say, have a specific quality against
distempers; so, in this disease of the soul, there are some duties that
have an especial virtue against this sinful distemper. I shall not insist
on many of them, but instance only in 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 shall show the ways,
methods, and means, which the law of sin useth to divert the mind from a
due attendance unto 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
intend meditating upon what respect and suitableness there is
between the word and our own hearts, to this end, that they may be brought
to a more exact conformity. It is our pondering on the truth as it is in
Jesus, to find out the image and representation of it in our own hearts;
and so it hath the same intent with prayer, which is to bring our souls
into a frame in all things answering the mind and will of God. They are as
the blood and spirits in the veins, that have the same life, motion, and
use. But yet, because persons are generally at a great loss in this duty
of meditation, having declared it to be of so great efficacy for the
controlling of the actings of the law of sin, I shall in our passage give
briefly two or three rules for the directing of believers to a right
performance of this great duty, and they are these:—
1. Meditate of 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 unto 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 unto God in a due manner, and affect the soul
until it be brought into that holy admiration of God and delight in him
which is acceptable unto him. My meaning is, that it be done in a way of
prayer and praise, — speaking unto God.
2. Meditate on the word in the word; that is, in
the reading of it, consider the sense in the particular passages we insist
upon, looking to God for help, guidance, and direction, in the discovery of
his mind and will therein, and then labour to have our hearts affected with
it.
3. What we come short of in evenness and constancy in our
thoughts in these things, let it be made up in frequency. Some are
discouraged because their minds do not regularly supply them with thoughts
to carry on their meditations, through the weakness or imperfection of
their inventions. Let this be supplied by frequent returns of the mind
unto the subject proposed to be meditated upon, whereby new senses will
still be supplied unto it. But this by the way.
These duties, I say, amongst others (for we have only
chosen them for an instance, not excluding some others from the same place,
office, and usefulness with them), do make an especial opposition
to the very being and life of indwelling sin, or rather faith in them doth
so. They are perpetually designing its utter ruin. I shall, therefore,
upon this instance, 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 shall handle them jointly), unto the ruining of sin.
(2.) Show the means whereby the deceitfulness of sin endeavours to
draw off the mind from a due attendance unto 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 hath got, what temptations it is in conjunction
withal, what harm it hath already done, and what it is yet farther ready to
do. Hence David gives that title unto one of his prayers: Psalm cii., “A prayer of the
afflicted, when he is overwhelmed, and poureth 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 hath, it is no way useful, either to the glory
of God or the good of the souls of men. A cloud it is without water,
driven by the wind of the breath of men. Nor was there ever any more
present and effectual poison for souls found out than the binding of them
unto a constant form and usage of I know not what words in their prayers
and supplications, which themselves do not understand. Bind men so in
their trades or in their businesses in this world, and they will quickly
find the effect of it. By this means are they disenabled from any due
consideration of what at present is good for them or evil unto them;
without which, to what use can prayer serve, but 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 in this very matter of
finding out and discovering the most secret actings and workings of the law
of sin: Rom. viii. 26, “We know not what we
should pray for as we ought, but he helpeth our infirmities;” he discovers
our wants unto us, and wherein chiefly we stand in need of help and relief.
And we find it by daily experience, that in prayer believers are led into
such discoveries and convictions of the secret deceitful work of sin in
their hearts, as no considerations could ever have led them into. So
David, Psalm li., designing 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 discovery made unto him of the root of
all his miscarriages, in his original corruption, verse
5. The Spirit in this duty is as the candle of the Lord unto
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 therein.
Whatever notion there be of it, whatever power and prevalency in it, it is
laid hand on, apprehended, brought into the presence of God, judged,
condemned, bewailed. And what can possibly be more effectual for its ruin
and destruction? for, together with its discovery, application is made unto
all that relief which in Jesus Christ is provided against it, all ways and
means whereby it may be ruined. Hence, it is the duty of the mind to
“watch unto prayer,” 1 Pet. iv.
7, to attend diligently unto the estate of our souls, and to deal fervently and effectually with God about it.
The like also may be said of meditation, wisely managed unto its proper
end.
[2.] In this duty there is wrought upon the heart a deep,
full sense of the vileness of sin, with a constant renewed
detestation of it; which, if any thing, undoubtedly tends to its ruin.
This is one design of prayer, one end of the soul in it, — namely, to draw
forth sin, to set it in order, to present it unto itself in its vileness,
abomination, and aggravating circumstances, that it may be loathed,
abhorred, and cast away as a filthy thing; as Isa. xxx.
22. He that pleads with God for sin’s remission, pleads also
with his own heart for its detestation, Hos. xiv.
3. Herein, also, sin is judged in the name of God; for the soul
in its confession subscribes unto God’s detestation of it, and the sentence
of his law against it. There is, indeed, a course of these duties which
convinced persons do give up themselves unto as a mere covert to their
lusts; they cannot sin quietly unless they perform duty constantly. But
that prayer we speak of is a thing of another nature, a thing that will
allow no composition with sin, much less will serve the ends of the deceit
of it, as the other, formal prayer, doth. It will not be bribed into a
secret compliance with any of the enemies of God or the soul, no, not for a
moment. And hence it is that 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
tends also to the weakening and ruin of the law of sin.
[3.] This is the way appointed and blessed of God to obtain
strength and power against sin: James i. 5,
“Doth any man lack? let him ask of God.” Prayer is the way of obtaining
from God by Christ a supply of all our wants, assistance against all
opposition, especially that which is made against us by sin. This, I
suppose, need not be insisted on; it is, in the notion and practice, clear
to every believer. It is that wherein we call, and upon which the Lord
Jesus comes in to our succour with suitable “help in time of need,”
Heb. iv. 16.
[4.] Faith in prayer countermines all the workings
of the deceit of sin; and that because the soul doth therein constantly
engage itself unto God to oppose all sin whatsoever: Ps.
cxix. 106, “I have sworn, and I will perform it, that I will
keep thy righteous judgments.” This is the language of every gracious soul
in its addresses unto God: the inmost parts thereof engage themselves to
God, to cleave to him in all things, and to oppose sin in all things. He
that cannot do this cannot pray. To pray with any other frame is to
flatter God with our lips, which he abhorreth. And this exceedingly helps
a believer in pursuing sin unto its ruin; for, —
1st. If there be 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 hereby it
is discovered, and the conviction of the heart concerning its evil
furthered and strengthened. Sin makes the most certain discovery of
itself; and never more evidently than when it is most severely pursued.
Lusts in men are compared to hurtful and noisome beasts; or men themselves
are so because of their lusts, Isa. xi.
4–6. Now, such beasts use themselves to their dens and coverts,
and never discover themselves, at least so much in their proper nature and
rage, as when they are most earnestly pursued. And so it is with sin and
corruption in the heart.
2dly. If any sin be prevalent in the soul, it will
weaken it, and take it off from the universality of this engagement unto
God; it will breed a tergiversation unto it, a slightness in it. Now, when
this is observed, it will exceedingly awaken a gracious soul, and stir it
up to look about it. As spontaneous lassitude, or a causeless weariness
and indisposition of the body, is looked on as the sign of an approaching
fever or some dangerous distemper, which stirs up men to use a timely and
vigorous prevention, that they be not seized upon by it, so is it in this
case. When the soul of a believer finds in itself an indisposition to make
fervent, sincere engagements of universal holiness unto God, it knows that
there is some prevalent distemper in it, finds the place of it, and sets
itself against it.
3dly. Whilst the soul can thus constantly engage
itself unto God, it is certain that sin can rise unto no ruinous
prevalency. Yea, it is a conquest over sin, a most considerable conquest,
when the soul doth fully and clearly, without any secret reserve, come off
with alacrity and resolution in such an engagement; as Ps. xviii. 23. And it may upon such a
success triumph in the grace of God, and have good hope, through faith,
that it shall have a final conquest, and what it so resolves shall be done;
that it hath decreed a thing, and it shall be established. And this tends
to the disappointment, yea, to the ruin of the law of sin.
4thly. If the heart be not deceived by cursed
hypocrisy, this engagement unto God will greatly influence it unto a
peculiar diligence and watchfulness against all sin. There is no greater
evidence of hypocrisy than to have the heart like the whorish woman,
Prov. vii. 14, — to say, “ ‘I have
paid my vows,’ now I may take myself unto my sin;” or to be negligent about
sin, as being satisfied that it hath prayed against it. It is otherwise in
a gracious soul. Sense and conscience of engagements against sin made to
God, do make it universally watchful against all its motions and
operations. On these and sundry other accounts doth faith in this duty
exert itself peculiarly to the weakening of the power and stopping of the
progress of the law of sin.
If, then, the mind be diligent in its watch
and charge to preserve the soul from the efficacy of sin, it will carefully
attend unto this duty and the due performance of it, which is of such
singular advantage unto its end and purpose. Here, therefore, —
(2.) Sin puts forth its deceit in its own defence. It
labours to divert and draw off the mind from attending unto this and the
like duties. And there are, among others, three engines, three ways and
means, whereby it attempts the accomplishment of its design:—
[1.] It makes advantage of its weariness unto the flesh.
There is an aversation, as hath been declared, in the law of sin
unto all immediate communion with God. Now, this duty is such. There is
nothing accompanieth it whereby the carnal part of the soul may be
gratified or satisfied, as there may be somewhat of that nature in most
public duties, in most that a man can do beyond pure acts of faith and
love. No relief or advantage, then, coming in by it but what is purely
spiritual, it becomes wearisome, burdensome to flesh and blood. It is like
travelling alone without companion or diversion, which makes the way seem
long, but brings the passenger with most speed to his journey’s end. So
our Saviour declares, when, expecting his disciples, according to their
duty and present distress, should have been engaged in this work, he found
them fast asleep: Matt. xxvi.
41, “The spirit,” saith he, “indeed is willing, but the flesh is
weak;” and out of that weakness grow their indisposition unto and weariness
of their duty. So God complains of his people: Isa.
xliii. 22, “Thou hast been weary of me.” And it may come at
length unto that height which is mentioned, Mal. i.
13, “Ye have said, Behold, what a weariness is it! and ye have
snuffed at it, saith 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 blowed as men ready to faint under them, when they brought
only the torn, and the lame, and the sick. But so is this duty oftentimes
to the flesh. And this the deceitfulness of sin makes use of to draw the
heart by insensible degrees from a constant attendance unto 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 aversation unto this duty is the effect of their
compliance. So it was in the spouse, Cant. v. 2, 8. She
was asleep, drowsing in her spiritual condition, and pleads her
natural unfitness to rouse herself from that state. If the mind
be not diligently watchful to prevent insinuations from hence, — if it
dwell not constantly on those considerations which evidence an attendance
unto this duty to be indispensable, — if it stir not up the principle of
grace in the heart to retain its rule and sovereignty, and not to be dallied withal by foolish pretences, — it will be drawn off;
which is the effect aimed at.
[2.] The deceitfulness of sin makes use of corrupt
reasonings, taken from the pressing and urging occasions of life.
“Should we,” says it in the heart, “attend strictly unto all duties in this
kind, we should neglect our principal occasions, and be useless unto
ourselves and others in the world.” And on this general account,
particular businesses dispossess particular duties from their due place and
time. Men have not leisure 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 in this world. No duties need to jostle one another, I mean
constantly. Especial occasions must be determined according unto especial
circumstances. But if in any thing we take more upon us than we have time
well to perform it in, without robbing God of that which is due to him and
our own souls, this God calls not unto, this he blesseth us not in. It is
more tolerable that our duties of holiness and regard to God should
intrench upon the duties of our callings and employments in this world than
on the contrary; and yet neither doth God require this at our hands, in an
ordinary manner or course. How little, then, will he bear with that which
evidently is so much worse upon all accounts whatever! But yet, through
the deceitfulness of sin, thus are the souls of men beguiled. By several
degrees they are at length driven from their duty.
[3.] It deals with the mind, to draw it off from its
attendance unto this duty, by a tender of a compensation to be
made in and by other duties; as Saul thought to compensate his disobedience
by sacrifice. “May not the same duty performed in public or in the
family suffice?” And if the soul be so foolish as not to answer,
“Those things ought to be done, and this not to be lest undone,”
it may be ensnared and deceived. For, besides a command unto it, namely,
that we should personally “watch unto prayer,” there are, as hath been
declared, sundry advantages in this duty so performed against the deceit
and efficacy of sin, which in the more public attendance unto it it hath
not. These sin strives to deprive the soul of by this commutation, which
by its corrupt reasonings it tenders unto it.
[4.] I may add here that which hath place in all the
workings of sin by deceit, — namely, its feeding the soul with
promises and purposes of a more diligent attendance unto this duty
when occasions will permit. By this means it brings the soul to say unto
its convictions of duty, as Felix did to Paul, “Go thy way for this time;
when I have a convenient season, I will call for thee.” And by this means
oftentimes the present season and time, which alone is ours, is lost
irrecoverably.
These are some of the ways and means whereby the deceit of
sin endeavours to draw off the mind from its due attendance
unto this duty, which is so peculiarly suited to prevent its progress and
prevalency, and which aims so directly and immediately at its ruin. I
might instance also in other duties of the like tendency; but this may
suffice to discover the nature of this part of the deceit of sin. And this
is the first way whereby it makes way for the farther entangling of the
affections and the conception of sin. When sin hath wrought this effect on
any one, he is said to be “drawn away,” to be diverted from what in his
mind he ought constantly to attend unto in his walking before the Lord.
And this will instruct us to see and discern where lies the
beginning of our declensions and failings in the ways of God, and that
either as to our general course or as to our attendance unto especial
duties. And this is of great importance and concernment unto us. When the
beginnings and occasions of a sickness or distemper of body are known, it
is a great advantage to direct in and unto the cure of it. God, to recall
Zion to himself, shows her where was the “beginning of her sin,” Micah i. 13. Now, this is that which
for the most part is the beginning of sin unto us, even the drawing off the
mind from a due attendance in all things unto the discharge of its duty.
The principal care and charge of the soul lies on the mind; and if that
fail of its duty, the whole is betrayed, either as unto its general frame
or as unto particular miscarriages. The failing of the mind is like the
failing of the watchman in Ezekiel; the whole is lost by his neglect.
This, therefore, in that self-scrutiny and search which we are called unto,
we are most diligently to inquire after. God doth not look at what duties
we perform, as to their number and tale, or as to their nature merely, but
whether we do them with that intension of mind and spirit which he
requireth. Many men perform duties in a road or course, and 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 endeavour to mock
God and deceive their own souls. Would you, therefore, 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
be any decays upon you in any kind, you will find that there hath
been the beginning of them. By one way or other your minds have been made
heedless, regardless, slothful, uncertain, being beguiled and drawn off
from their duty. Consider the charge, Prov.
iv. 23–27. May not such a soul say, “If I had attended more
diligently; if I had considered more wisely the vile nature of sin; if! had
not suffered 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 unto especial duties, — I had not at this day
been thus sick, weak, thriftless, wounded, decayed, defiled. My careless,
my deceived mind, hath been the beginning of sin and transgression
unto my soul.” And this discovery will direct the soul unto a suitable way
for its healing and recovery; which will never be effected by a multiplying
of particular duties, but by a restoring of the mind, Ps. xxiii. 3.
And this, also, doth hence appear to be the great means of
preserving our souls, both as unto their general frame and particular
duties, according to the mind and will of God, — namely, to endeavour 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 Tim. i.
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 off
from its duty. This is that which the apostle exhorts believers unto:
1 Cor. xv. 58, “Therefore, my
beloved brethren, be ye 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 Pet. iii.
17. And the great blame that is laid upon backsliders is, that
they are not steadfast: Ps. lxxviii.
37, “Their heart was not steadfast.” For if the soul be safe,
unless the mind be drawn off 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 of cleaving to God in all
things; Secondly, A daily renovation and quickening of the heart unto a
discharge of this purpose; Thirdly, Resolutions against all dalliances or
parleys about negligences in that discharge; — which are not here to be
spoken unto.
Chapter X.
The deceit of sin, in drawing off the mind from its attendance
unto particular duties, farther discovered — Several things required in the
mind of believers with respect unto 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 unto an
issue the first way of the working of the deceit of sin, — namely, in its
drawing away of the mind from the discharge of its duty, which
we insist upon the longer upon a double account:—
First, Because of its importance and concernment. If the
mind be drawn off, if it be tainted, weakened, turned aside from a due and
strict attendance unto its charge and office, the whole soul, will, and
affections are certainly entangled and drawn into sin; as hath been in part
declared, and will afterward farther appear. This we ought therefore to
give diligent heed unto; which is the design of the apostle’s exhortation:
Heb. ii. 1, “Therefore we ought to give
the more earnest heed to the things which we have heard, lest at any time
we should let them slip.” It is a failure of our minds, by the
deceitfulness of sin, in losing the life, power, sense, and impression of
the word, which he cautions us against. And there is no way to prevent it
but by giving of most “earnest heed unto the things which we have heard;”
which expresseth the whole duty of our minds in attending unto
obedience.
Secondly, Because the actings and workings of the mind
being spiritual, are such as the conscience, unless clearly enlightened and
duly excited and stirred up, is not affected withal, so as to take due
notice of them. Conscience is not apt to exercise reflex acts upon the
mind’s failures, as principally respecting the acts of the whole soul.
When the affections are entangled with sin (of which afterward), or the
will begins to conceive it by its express consent, conscience is apt to
make an uproar in the soul, and to give it no rest or quiet until the soul
be reclaimed, or itself be one way or other bribed or debauched; but these
neglects of the mind being spiritual, without very diligent attendance they
are seldom taken notice of. Our minds are often in the Scriptures called
our spirits, — as Rom. i. 9,
“Whom I serve with my spirit;” and are distinguished from the soul, which
principally intends the affections in that distribution, 1 Thess. v. 23, “Sanctify you
wholly, your whole spirit and soul,” — that is, your mind and affections.
It is true, where the [word] “spirit” is used to express spiritual gifts,
it is, as unto those gifts, opposed to our “understanding,” 1 Cor. xiv. 15, which is there taken
for the first act of the mind in a rational perception of things; but as
that word is applied unto any faculty of our souls, it is the mind that it
expresseth. This, then, being our spirit, the actings of it 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 so 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 that is sensible, and complains of a cut finger, but not of a
decay of spirits tending unto death. There remains therefore, as unto this head of our discourse, the consideration of the
charge of the mind in reference unto particular duties and sins; and in the
consideration of it we shall do these two things: 1. Show what is required
in the mind of a believer in reference unto particular duties. 2. Declare
the way of the working of the deceit of sin, to draw it off from its
attendance thereunto. The like also shall be done with respect unto
particular sins, and their avoidance:—
1. For the right performance of any duty, it is not enough
that the thing itself required be performed, but that it be universally
squared and fitted unto the rule of it. Herein lies the great
duty of the mind, — namely, to attend unto the rule of duties, and to take
care that all the concernments of them be ordered thereby. Our progress in
obedience is our edification or building. Now, it is but a very little
furtherance unto a building, that a man bring wood and stones, and heap
them up together without order; they must be hewed and squared, and fitted
by line and rule, if we intend to build. Nor is it unto any advantage unto
our edification in faith and obedience that we multiply duties, if we heap
them upon one another, if we order and dispose them not according to rule;
and therefore doth God expressly reject a multitude of duties, when not
universally suited unto the rule: Isa. i.
11, “To what purpose is the multitude of your sacrifices?” and,
verse 14, “They are a trouble unto me;
I am weary to bear them.” And therefore all acceptable obedience is called
a proceeding according unto “rule,” Gal. vi.
16; it is a canonical or regular obedience. As letters in the
alphabet heaped together signify nothing, unless they are disposed into
their proper order, no more do our duties without this disposal. That they
be so is the great duty of the mind, and which with all diligence it is to
attend unto: Eph. v. 15, “Walk circumspectly,”
exactly, accurately, that is, 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
unto that the mind is to attend in every duty. As, —
[1.] That, as to the matter of it, it be full and
complete. Under the law no beast was allowed to be a sacrifice that had
any member wanting, any defect of parts. Such were rejected, as well as
those that were lame or blind. Duties must be complete as to the parts,
the matter of them. There may be such a part of the price kept back as may
make the tendering of all the residue unacceptable. Saul sparing Agag and
the fattest of the cattle, rendered the destroying of all the rest useless.
Thus, when men will give alms, or perform other services, but not unto the
proportion that the rule requireth, and which the mind by diligent
attention unto it might discover, the whole duty is vitiated.
[2.] As to the principle of it, —
namely, that it be done in faith, and therein by an actual derivation of
strength from Christ, John xv.
5, without whom we can do nothing. It is not enough that the
person be a believer, though that be necessary unto every good work,
Eph. ii. 10, but also that faith be
peculiarly acted in every duty that we do; for our whole obedience is the
“obedience of faith,” Rom. i. 5,
— that is, which the doctrine of faith requireth, and which the grace of
faith beareth or bringeth forth. So Christ is expressly said to be “our
life,” Col. iii. 4, our spiritual life; that
is, the spring, author, and cause of it. Now, as in life natural, no vital
act can be performed but by the actual operation of the principle of life
itself; so, in life spiritual, no spiritually-vital act, — that is, no duty
acceptable to God, — can be performed but by the actual working of Christ,
who is our life. And this is no other way derived unto us but by faith;
whence saith the apostle, Gal. ii.
20, “Christ liveth 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 unto him, but he led a life, — that is, discharged
vital actions in all duties of holiness and obedience, — by the faith of
the Son of God, or in him, deriving supplies of grace and strength from him
thereby. This, therefore, ought a believer diligently to attend unto, —
namely, that everything he doth to God be done in the strength of Christ;
which wherein it consisteth ought diligently to be inquired into by all who
intend to walk with God.
[3.] In this respect unto 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 unto:—
1st. That it be done in the way and by the
means that God hath prescribed with respect unto 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 whereof do both equally fall under
his command. If this be not regarded, the whole duty is vitiated. I speak
not of them who suffer themselves to be deluded by the deceitfulness of
sin, utterly to disregard the rule of the word in such things, and to
worship God according to their own imaginations; but of them principally
who, although they in general profess to do nothing but what God
requires, and as he requires it, yet do not diligently attend to
the rule, to make the authority of God to be the sole cause and reason both
of what they do and of the manner of the performance of it. And this is
the reason that God so often calls on his people to consider diligently and
wisely, that they may do all according as he had commanded.
2dly. The affections of the heart and mind in duties
belong to the performance of them in the inward manner. The
prescriptions and commands of God for attendance hereunto are innumerable,
and the want hereof renders every duty an abomination unto him. A
sacrifice without a heart, without salt, without fire, of what value is it?
No more are duties without spiritual affections. And herein is the mind
to keep the charge of God, — to see that the heart which he requires be
tendered to him. And we find, also, that God requireth especial affections
to accompany special duties: “He that giveth, with cheerfulness;” which, if
they are not attended unto, the whole is lost.
[4.] The mind is to attend unto the ends of
duties, and therein principally the glory of God in Christ. Several other
ends will sin and self impose upon our duties: especially two it will press
hard upon us with, — first, Satisfaction of our convictions and
consciences; secondly, The praise of men; for self-righteousness
and ostentation are the main ends of men that are fallen off from God in
all moral duties whatsoever. In their sins they endeavour for to satisfy
their lusts; in their duties, their conviction and pride. These the mind
of a believer is diligently to watch against, and to keep up in all a
single eye to the glory of God, as that which answers the great and general
rule of all our obedience: “Whatsoever ye do, do all to the glory of God.”
These and the like things, I say, which are commonly spoken unto, is the
mind of a believer obliged to attend diligently and constantly unto, with
respect unto 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
off from this watch, to bring an inadvertency upon it, that it shall not in
these things keep the watch and charge of the Lord. And if it can do so,
and thereby strip our duties of all their excellencies, which lie in these
concernments of them, that the mind is to attend unto, it will not much
trouble itself nor us about the duties themselves. And this it attempts
several ways:—
1st. By persuading the mind to content itself with
generals, and to take it off from attending unto 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 have that tendency. Thus
Saul thought that he had fulfilled his own duty, and done the will of God,
and sought his glory in his war against Amalek, when, for want of
attendance to every particular duty in that service, he had dishonoured
God, and ruined himself and his posterity. And men may persuade themselves
that they have a general design for the glory of God, when they have no
active principle in particular duties tending at all that way. But if,
instead of fixing the mind by faith on the peculiar advancing the glory of God in a duty, the soul content itself with a general
notion of doing so, the mind is already diverted and drawn off from
its charge by the deceitfulness of sin. If a man be travelling in a
journey, it is not only required of him that he bend his course that way,
and so go on; but if he attend not unto every turning, and other
occurrences in his way, he may wander and never come to his journey’s end.
And if we suppose that in general we aim at the glory of God, as we all
profess to do, yet if we attend not unto it distinctly upon every duty that
occurs in our way, we shall never attain the end aimed at. And he who
satisfies himself with this general purpose, without acting it in
every special duty, will not long retain that purpose neither. It
doth the same work upon the mind, in reference unto the principle of our
duties, as it doth unto the end. Their principle is, that they be done in
faith, in the strength of Christ; but if men content themselves that they
are believers, that they have faith, and do not labour in every particular
duty to act faith, to lead their spiritual lives, in all the acts of them,
by the faith of the Son of God, the mind is drawn off from its duty. It is
particular actions wherein we express and exercise our faith and obedience;
and what we are in them, that we are, and no more.
2dly. It draws off the mind from the duties before
mentioned by insinuating a secret contentment into it from the
duty itself performed, as to the matter of it. This is a fair discharge of
a natural conscience. If the duty be performed, though as to the manner of
its performance it come short almost in all things of the rule, conscience
and conviction will be satisfied; as Saul, upon his expedition against
Amalek, cries to Samuel, “Come in, thou blessed of the Lord; I have
performed the commandment of the Lord.” He satisfied himself, though he
had not attended as he ought to the whole will of God in that matter. And
thus was it with them, Isa. lviii.
3, “Wherefore have we fasted, say they, and thou regardest it
not?” They had pleased themselves in the performance of their duties, and
expected that God also should be pleased with them. But he shows them at
large wherein they had failed, and that so far as to render what they had
done an abomination; and the like charge he expresseth against them,
chap. xlviii. 1, 2. This the
deceitfulness of sin endeavours to draw the mind unto, namely, to take up
in the performance of the duty itself. “Pray thou oughtst, and thou hast
prayed; give alms thou oughtst, and thou hast given alms; quiet, then,
thyself in what thou hast done, and go on to do the like.” If it prevail
herein the mind is discharged from farther attendance and watching unto
duty, which leaves the soul on the borders of many evils; for, —
3dly. Hence customariness in all duties
will quickly ensue, which is the height of sin’s drawing off
the mind from duty: for men’s minds may be drawn from all duties, in the
midst of the most abundant performance of them; for in and under them the
mind may be subject unto an habitual diversion from its charge and watch
unto the rule. What is done with such a frame is not done to God,
Amos v. 25. None of their sacrifices
were to God, although they professed that they were all so. But they
attended not unto his worship in faith, and unto his glory, and he despised
all their duties, See also Hos. x.
1. And this is the great reason why professors thrive so little
under the performance of a multitude of duties:— They attend not unto them
in a due manner, their minds being drawn off from their circumspect watch;
and so they have little or no communion with God in them, which is the end
whereunto they are designed, and by which alone they become useful and
profitable unto themselves. And in this manner are many duties of worship
and obedience performed by a woful generation of hypocrites, formalists,
and profane persons, without either life or light in themselves, or
acceptation with God, their minds being wholly estranged from a due
attendance unto what they do by the power and deceitfulness of sin.
2. As it is in respect of duties, so also it is in respect
of sins. There are sundry things in and about every sin
that the mind of a believer, by virtue of its office and duty, is obliged
to attend diligently unto, for the preservation of the soul from it.
Things they are which God hath appointed and sanctified, to give effectual
rebukes and checks to the whole working of the law of sin, and such as, in
the law of grace, under which we are, are exceedingly suited and fitted
unto that purpose. And these the deceit of sin endeavours by all means to
draw off the mind from a due consideration of and attendance unto. Some
few of them we shall a little reflect upon:—
(1.) The first and most general is the sovereignty
of God, the great lawgiver, by whom it is forbidden. This Joseph fixed on
in his great temptation: Gen. xxxix.
9, “How can I do this great wickedness, and sin against God?”
There was in it a great evil, a great ingratitude against man, which he
pleads also and insists upon, verses 8,
9; but that which fixed his heart and resolution against it was
the formality of it, that it was sin against God, by whom it was severely
forbidden. So the apostle informs us that in our dealing in any thing that
is against the law, our respect is still to be unto the Lawgiver and his
sovereignty: James iv.
11, 12, “If thou judge the law, thou art not a doer of the law,
but a judge. There is one lawgiver, who is able to save and to destroy.”
Consider this always: there is one lawgiver, holy, righteous, armed with
sovereign power and authority; he is able to save and destroy. Hence sin
is called a rebellion, a casting off his yoke, a despising of
him, and that in his sovereignty as the great lawgiver; and this ought the
mind always practically to attend unto, in all the lustings, actings, and
suggestions of the law of sin, especially when advantaged by any suitable
or vigorous temptation: “It is God that hath forbidden this thing;
the great lawgiver, under whose absolute sovereignty I am, in dependence on
whom I live, and by whom I am to be disposed of, as to my present and
eternal condition.” This Eve fixed on at the beginning of her temptation,
“God hath said, Ye shall not eat of this tree,” Gen. iii.
3; but she kept not her ground, she abode not by that
consideration, but suffered her mind to be diverted from it by the subtlety
of Satan, which was the entrance of her transgression: and so it is unto us
all in our deviations from obedience.
(2.) The deceit of sin, of every sin, the
punishment appointed unto it in the law, is another thing that the
mind ought actually to attend unto, in reference unto every particular evil
And the diversions from this, that the minds of men have been doctrinally
and practically attended withal, have been an inlet into all manner of
abominations. Job professeth another frame in himself, Job xxxi. 23, “Destruction from God
was a terror to me, and by reason of his highness I could not endure.”
Many evils he had mentioned in the foregoing verses, and pleads his
innocency from them, although they were such as, upon the account of his
greatness and power, he could have committed easily without fear of danger
from men. Here he gives the reason that prevailed with him so carefully to
abstain from them, “Destruction from God was a terror to me, and by reason
of his highness I could not endure.” “I considered,” saith he, “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 unto
the uttermost, in such a way as no creature is able to abide or to avoid.”
So the apostle directs believers always to consider what a “fearful thing
it is to fall into the hands of the living God,” Heb. x.
31; and that because he hath said, “Vengeance is mine, I will
recompense,” verse 30. He is a sin-avenging God,
that 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 that in the close, that “he will by no means clear the guilty,”
Exod. xxxiv. 7, — that he may keep
upon the minds of them whom he pardoneth a due sense of the punishment that
is due from his vindictive justice unto every sin. And so the apostle
would have us mind that even “our God is a consuming fire,” Heb. xii. 29; that is, that we should
consider his holiness and vindictive justice, appointing unto sin a meet
recompense of reward. And men’s breaking through this consideration he
reckons as the height of the aggravation of their sins:
Rom. i. 32, “They knew that it is the
judgment of God, that they which commit such things were worthy of death,
yet 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 off the mind from it as
it is appointed of 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: Matt. x.
28, “Fear not them which kill the body, but are not able to kill
the soul; but rather fear him which 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 diligently to attend unto; and this is a prevailing
consideration, if rightly and graciously managed in the soul. This Moses
presseth on the people: Deut. xxxii.
6, “Do ye thus requite the Lord, O
foolish people and unwise? is not he thy Father that bought thee? hath he
not made thee, and established thee?” — “Is this a requital for eternal
love, and all the fruits of it? 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 manageth to this purpose, 2 Cor. vii. 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.” The
receiving of the promises ought to be effectual, as to stir us up unto all
holiness, so to work and effect an abstinence from all sin. And what
promises are these? — namely, that “God will be a Father unto us, and
receive us,” 2 Cor.
vi. 17, 18; which compriseth the whole of all the love of God
towards us here and to eternity. If there be any spiritual ingenuity in
the soul, whilst, 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 of this consideration:—
[1.] That which is general in it, that which is common unto
all believers. This is managed unto this purpose, 1 John iii. 1–3, “Behold, what manner
of love the Father hath bestowed upon us, that we should be called the sons
of God: therefore the world knoweth us not, because it knew him not.
Beloved, now are we the sons of God, and it doth not yet appear what we
shall be: but we know that, when he shall appear, we shall be like him; for
we shall see him as he is. And every man that hath this hope in him
purifieth himself, even as he is pure.” “Consider,” saith he, “the love of
God, and the privileges that we enjoy by it: ‘Behold, what manner of love
the Father hath bestowed upon us, that we should be called the sons of
God.’ Adoption is an especial fruit of it, and how great a privilege is
this! Such love it is, and such are the fruits of it, that the world knoweth nothing of the blessed condition which we obtain and
enjoy thereby: ‘The world knoweth us not.’ Nay, it is such love, and so
unspeakably blessed and glorious are the effects of it, that we ourselves
are not able to comprehend them.” What use, then, ought we to make of this
contemplation of the excellent, unspeakable love of God? Why, saith he,
“Every one that hath this hope purifieth himself.” Every man who has been
made partaker of this love, and thereupon a hope of the full enjoyment of
the fruits of it, of being made like to God in glory, “purifieth himself,”
— that is, in an abstinence from all and every sin, as in the following
words is at large declared.
[2.] It is to be considered as to such peculiar
mercies and fruits of love as every one’s soul hath been made partaker
of. There is no believer but, besides the love and mercy which he hath in
common with all his brethren, hath also in the lot of his inheritance some
enclosures, some especial mercies, wherein he hath a single propriety, he
hath some joy which no stranger intermeddleth withal, Prov. xiv. 10, — particular
applications of covenant love and mercy to his soul. Now, these are all
provisions laid in by God, that they may be borne in mind against an hour
of temptation, — that the consideration of them may preserve the soul from
the attempts of sin. Their neglect is a high aggravation of our
provocations. 1 Kings xi.
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 unto him twice.” God required that he should have
borne in mind that especial favour, and have made it an argument against
sin; but he neglected it, and is burdened with this sore rebuke. And,
indeed, all especial mercies, all especial tokens and pledges of love, are
utterly lost and misspent upon us, if they are not improved unto this end.
This, then, is another thing that it is the duty of the mind greatly to
attend unto, and to oppose effectually unto every attempt that is made on
the soul by the law of sin.
(4.) The considerations that arise from the blood and
mediation of Christ are of the same importance. So the apostle
declares, 2 Cor.
v. 14, 15, “For the love of Christ constraineth us; because we
thus judge, that if one died for all, then were all dead: and that he died
for all, that they which live should not henceforth live unto themselves,
but unto him which died for them, and rose again.” There is a constraining
efficacy in this consideration; it is great, forcible, effectual, if duly
attended unto. But I must not here in particular insist upon these things;
nor, —
(5.) Shall 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 thereby; how his comforts are
forfeited, lost, despised by it, — might also be insisted on: but the
instances passed through are sufficient unto our purpose. Now, herein lies
the duty of the mind in reference unto particular sins and temptations:— It
is diligently and carefully to attend unto these things; to dwell
constantly upon the consideration of them; to have them in a continual
readiness to oppose unto all the lustings, actings, warrings, attempts, and
rage of sin.
In reference hereunto doth sin in an especial
manner put forth and act its deceit. It labours by all means to draw off
the mind from its due attendance unto these things, — to deprive the soul
of this great preservative and antidote against its poison. It endeavours
to cause the soul to satisfy itself with general undigested notions about
sin, that it may have nothing in particular to betake itself unto in its
own defence against its attempts and temptations. And the ways whereby it
doth this may be also briefly considered:—
[1.] It is from the deceit of sin that the mind is
spiritually slothful, whereby it becomes negligent unto 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 unto
his disciples in reference unto all their dangers from sin and Satan:
Mark xiii. 37, “I say unto all,
Watch;” that is, “Use your utmost diligence and circumspection, that you be
not surprised and entangled with temptations.” It is called also
consideration: “Consider your ways,” — “Consider your latter end;”
the want whereof God complains of in his people, Deut.
xxxii. 29. Now, that which is contrary to these indispensable
conditions of our preservation is spiritual slothfulness, as the apostle
declares, Heb. vi.
11, 12, “And we desire that every one of you do show the same
diligence to the full assurance of hope unto the end: that ye be not
slothful.” If we show not diligence, we are slothful, and in danger of
coming short to inherit the promises. See 2
Pet. i. 5–11, “And beside this, giving all diligence, add to
your faith virtue; to virtue knowledge,” etc. “For if these things be in
you, and abound, they make you that ye shall neither be barren nor
unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh
these things is blind, and cannot see afar off, and hath forgotten that he
was purged from his old sins. Wherefore the rather, brethren, give
diligence to make your calling and election sure: for if ye do these things
ye shall never fall: for so an entrance shall be ministered unto you
abundantly into the everlasting kingdom of our Lord and Saviour Jesus
Christ,” All this the mind is turned from, if once, by the deceit of sin,
it be made slothful. Now, this sloth consists in four things:—
1st. Inadvertency. It doth not set itself
to consider and attend unto its special concernments. The apostle,
persuading the Hebrews with all earnestness to attend
diligently, to consider carefully, that they may not be hardened by the
deceitfulness of sin, gives this reason of their danger, that they were
“dull of hearing,” Heb. v.
11; that is, that they were slothful, and did not attend unto
the things of their duty. A secret regardlessness is apt to creep
upon the soul, and it doth not set itself to a diligent marking how things
go with it, and what is continually incumbent on it.
2dly. An unwillingness to be stirred up unto its
duty. Prov. xix.
24, “A slothful man hideth his hand in his bosom, 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 up by the word, Spirit, judgments, any thing that God maketh use
of to call the mind unto a due consideration of the condition of the soul.
And this is a perfect evidence that the mind is made slothful by the deceit
of sin, when especial calls and warnings, whether in a suitable word or a
pressing judgment, cannot prevail with it to pull its hand out of its
bosom; that is, to set about the special duties that it is called unto.
3dly. Weak and ineffectual attempts to
recover itself unto its duty. Prov. xxvi.
14, “As the door turneth upon its hinges, so doth the slothful
man upon his bed.” In the turning of a door upon its hinges, there is some
motion but no progress. It removes up and down, but is still in the place
and posture that it was. So is it with the spiritually slothful man on his
bed, or in his security. He makes some motions or faint endeavours towards
a discharge of his duty, but goes not on. There where he was one day,
there he is the next; yea, there where he was one year, he is the next.
His endeavours are faint, cold, and evanid; he gets no ground by them, but
is always beginning and never finishing his work.
4thly. Heartlessness upon the apprehensions of
difficulties and discouragements. Prov. xxii.
13, “The slothful man saith, There is a lion without, I shall be
slain in the streets.” Every difficulty deters him from duty. He thinks
it impossible for him to attain to that accuracy, exactness, and perfection
which he is in this matter to press after; and therefore contents himself
in his old coldness, negligence, rather than to run the hazard of a
universal circumspection. Now, if the deceit of sin hath once drawn away
the mind 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, Cant. v. 2,
3; and this puts her on various excuses why she cannot attend
unto the call of Christ, and apply herself unto her duty in walking with
him.
[2.] It draws away the mind from its watch and duty in
reference unto sin by surprisals. It falls in conjunction with
some urging temptation, and surpriseth the mind into thoughts
quite of another nature than those which it ought to insist upon in its own
defence. So it seems to have been with Peter: his carnal fear closing with
the temptation wherein Satan sought to winnow him, 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 whereunto his
temptation led him, nor any thing that he ought to have insisted on for his
preservation. And, therefore, upon a review of 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, he wept
bitterly. And this is the common way of the working of the deceit of sin
as unto particular evils:— It lays hold on the mind suddenly with
thoughtfulness about the present sin, possesseth it, takes it up; so that
either it recovers not itself at all to the considerations mentioned, or if
any thoughts of them be suggested, the mind is so prepossessed and filled
that they take no impression on the soul or make no abode in it. Thus,
doubtless, was David surprised in the entrance of his great sin. Sin and
temptation did so possess and fill 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.
Here, therefore, lies the great wisdom of the soul, in rejecting the very
first motions of sin, because by parleys with them the mind may be drawn
off from attending unto its preservatives, and so the whole rush into
evil.
[3.] It draws away the mind by frequency and long
continuance of its solicitations, making as it were at last a conquest
of it. And this happens not without an open neglect of the soul, in want
of stirring up itself to give an effectual rebuke, in the strength and by
the grace of Christ, unto sin; which would have prevented its prevalency.
But of this more shall be spoken afterwards.
And this is the first way whereby the law of sin acts its
deceit against the soul:— It draws off the mind from attendance unto its
charge and office, both in respect of duty and sin. And so far as 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 the
deceit of sin dwelling in him. And the whole effect of this working of the
deceitfulness of sin may be reduced unto these three heads:—
1. The remission of a universally watchful frame of
spirit unto every duty, and against all, even the most hidden and
secret, actings of sin.
2. The omission of peculiar attending unto such
duties as have an especial respect unto the weakening and ruin of the whole
law of sin, and the obviating of its deceitfulness.
3. Spiritual sloth, as to a diligent
regard unto all the especial concernments of duties and sins.
When these three things, with their branches mentioned,
less or more, are brought about, in or upon the soul, or so far as they are
so, so far a man is drawn off by his own lust or the deceit of sin.
There is no need of adding here any directions for the
prevention of this evil; they have sufficiently been laid down in our
passage through the consideration both of the duty of the mind, and of the
deceit of sin.
Chapter XI.
The working of sin by deceit to entangle the affections — The
ways whereby it is done — Means of their prevention.
The second thing in the words of
the apostle ascribed unto 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 doth the mind. The
mind is drawn away from duty, and the affections are enticed unto sin.
From the prevalency hereof a man is said to be “enticed,” or entangled as
with a bait: so the word imports; for there is an allusion in it unto the
bait wherewith a fish is taken on the hook which holds him to his
destruction. And concerning this effect of the deceit of sin, we shall
briefly show two things: 1. What it is to be enticed, or to be
entangled with the bait of sin, to have the affections tainted with an
inclination thereunto; and when they are so. 2. What course sin
takes, and what way it proceedeth in, thus to 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 leadeth and enticeth towards. When sin prevails, and the
affections are gone fully 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 ii. 1. As, in particular, Peter
tells us that “they have eyes full of an adulteress, and they
cannot cease from sin,” 2 Pet. ii.
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 unto 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 ii. 16. The lust of the eyes
is that which by them is conveyed unto the soul. Now, it is not the bodily
sense of seeing, but the fixing of the imagination from that sense on such
things, that is intended. And this is called the “eyes,” because thereby
things are constantly represented unto the mind and soul, as outward
objects are unto the inward sense by the eyes. And oftentimes the outward
sight of the eyes is the occasion of these imaginations. So Achan declares
how sin prevailed with him, Joshua vii.
21. First, he saw the wedge of gold and Babylonish
garment, and then he coveted them. He rolled them, the pleasures,
the profit of them, in his imagination, and then fixed his heart upon the
obtaining of them. Now, the heart may have a settled, fixed detestation of
sin; but yet, if a man find that the imagination of the mind is frequently
solicited by it and exercised about it, such a one 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 towards forbidden objects is in all cases
actually sinful. And yet this may be when the consent of the will unto
sin is not obtained, — when the soul would not for the world do the
thing, which yet thoughts begin to lodge in the mind about. This “lodging
of vain thoughts” in the heart the prophet complains of as a thing greatly
sinful, and to be abhorred, Jer. iv.
14. All these thoughts are messengers that carry sin to and fro
between the imagination and the affections, and still increase it,
inflaming the imagination, and more and more entangling the affections.
Achan thinks upon the golden wedge, this makes him like it and love it; by
loving of it his thoughts are infected, and return to the imagination of
its worth and goodly show; and so by little and little the soul is inflamed
unto sin. And here if the will parts with its sovereignty, sin is actually
conceived.
(3.) Inclinations or readiness to attend unto
extenuations of sin, or the reliefs that are tendered against sin
when committed, manifest the affections to be entangled with it. We have
showed, and shall yet farther evidence, that it is a great part of the
deceit of sin, to tender lessening and extenuating thoughts of sin unto the
mind. “Is it not a little one?” or, “There is mercy provided;” or, “It
shall be in due time relinquished and given over,” is its language in a
deceived heart. Now, when there is a readiness in the soul to hearken and
give entertainment unto such secret insinuations, arising from this deceit, in reference unto any sin or unapprovable course, it is an
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 hath lost of its conjugal affections unto Christ, and is
entangled. This is “looking on the wine when it is red, when it giveth its
colour in the cup, when it moveth itself aright,” Prov.
xxiii. 31; — a pleasing contemplation on the invitations of sin,
whose end the wise man gives us, verse
32. When the deceit of sin hath prevailed thus far on any
person, then he is enticed or entangled. The will is not yet come to the
actual conception of this or that sin by its consent, but the whole soul is
in a near inclination thereunto. And many other instances I could give as
tokens and evidences of this entanglement: these may suffice to manifest
what we intend thereby.
2. Our next inquiry is, How, or by what means, the
deceit of sin proceeds thus to entice and entangle the affections? And two
or three of its baits are manifest herein:—
(1.) It makes use of its former prevalency upon the mind in
drawing it off from its watch and circumspection. Says the wise man,
Prov. i. 17, “Surely in vain is the
net spread in the sight of any bird;” or “before the eyes of every thing
that hath a wing,” as in the original. If it hath eyes open to discern the
snare, and a wing to carry it away, it will not be caught. And in vain
should the deceit of sin spread its snares and nets for the entanglement of
the soul, whilst the eyes of the mind are intent upon what it doth, and so
stir up the wings of its will and affections to carry it away and avoid it.
But if the eyes be put out or diverted, the wings are of very little use
for escape; and, therefore, thin is one of the ways which is used by them
who take birds or fowls in their nets. They have false lights or shows of
things, to divert the sight of their prey; and when that is done, they take
the season to cast their nets upon them. So doth the deceit of sin; it
first draws off and diverts the mind by false reasonings and pretences, as
hath been showed, and then casts its net upon the affections for their
entanglement.
(2.) Taking advantage of such seasons, it proposeth sin as
desirable, as exceeding satisfactory to the corrupt part of our
affections. It gilds over the object by a thousand pretences, which it
presents unto corrupt lustings. This is the laying of a bait, which the
apostle in this verse evidently alludes unto. A bait is somewhat desirable
and suitable, that is proposed to the hungry creature for its satisfaction;
and it is by all artifices rendered desirable and suitable. Thus is sin
presented by the help of the imagination unto the soul; that is, sinful and
inordinate objects, which the affections cleave unto, are so presented.
The apostle tells us that there are “pleasures of sin,” Heb. xi. 25; which, unless they are
despised, as they were by Moses, there is no escaping of sin itself. Hence
they that live in sin are said to “live in pleasure,” James v. 5. Now, this pleasure of sin
consisteth in its suitableness to give satisfaction to the flesh, to lust,
to corrupt affections. Hence is that caution, Rom.
xiii. 14, “Make not provision for the flesh, to fulfil the lusts
thereof;” that is, “Do not suffer your minds, thoughts, or affections to
fix upon sinful objects, suited to give satisfaction to the lusts of the
flesh, to nourish and cherish them thereby.” To which purpose he speaks
again, Gal. v. 16, “Fulfil ye not the lust of
the flesh;” — “Bring not in the pleasures of sin, to give them
satisfaction.” When men are under the power of sin, they are said to
“fulfil the desires of the flesh and of the mind,” Eph. ii.
3. Thus, therefore, the deceit of sin endeavours to entangle
the affections by proposing unto them, through the assistance of the
imagination, that suitableness which is in it to the satisfaction of its
corrupt lusts, now set at some liberty by the inadvertency of the mind. It
presents its “wine sparkling in the cup,” the beauty of the adulteress, the
riches of the world, unto sensual and covetous persons; and somewhat in the
like kind, in some degrees, to believers themselves. When, therefore, I
say, 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 peculiar temptation,
fall 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 as the hook is covered with the bait, or the net spread over with
meat for the fowl to be taken. It is not, indeed, possible that sin should
utterly deprive the soul of the knowledge of the danger of it. 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 they that commit sin are worthy of
death.” But this it will do, — it will so take up and possess the mind and
affections with the baits and desirableness of sin, that it shall divert
them from an actual and practical contemplation of the danger of it. What
Satan did in and by his first temptation, that sin doth ever since. At
first Eve guards herself with calling to mind the danger of sin: “If we eat
or touch it we shall die,” Gen. iii.
3. But so soon as Satan had filled her mind with the beauty and
usefulness of the fruit to make one wise, how quickly did she lay aside her
practical prevalent consideration of the danger of eating it, the curse due
unto it; or else relieves herself with a vain hope and pretence that it
should not be, because the serpent told her so! So was David beguiled in
his great transgression by the deceit of sin. 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 Sam. xii.
9, in that he considered not the evil that was in his heart, and
the danger that attended it in the threatening or commination of the law.
Now sin, when it presseth upon the soul to this purpose, will use a
thousand wiles to hide from it the terror of the Lord, the end of
transgressions, and especially of that peculiar folly which it solicits the
mind unto. Hopes of pardon shall be used to hide it; and
future repentance shall hide it; and present importunity
of lust shall hide it; occasions and opportunities shall hide it;
surprisals shall hide it; extenuation of sin shall hide
it; balancing of duties against it shall hide it; fixing the
imagination on present objects shall hide it; desperate
resolutions to venture the uttermost for the enjoyment of lust in its
pleasures and profits shall hide it. A thousand wiles it hath, which
cannot be recounted.
(4.) Having prevailed thus far, gilding over the pleasures
of sin, hiding its end and demerit, it proceeds to raise perverse
reasonings in the mind, to fix it upon the sin proposed, that it may
be conceived and brought forth, the affections being already prevailed
upon; of which we shall speak under the next head of its progress.
Here we may stay a little, as formerly, to give some few
directions for the obviating of 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 way which goes
down to death? — let us take heed of our affections; which are of so great
concernment in the whole course of our obedience, that they are commonly in
the Scripture called by the name of the heart, as the principal
thing which God requires in our walking before him. And this is not
slightly to be attended unto. Prov. iv.
23, saith the wise man, “Keep thy heart with all diligence;” or,
as in the original, “above” or “before all keepings;” — “Before every
watch, keep thy heart. You have many keepings that you watch unto: you
watch to keep your lives, to keep your estates, to keep your reputations,
to keep up your families; but,” saith he, “above all these
keepings, prefer that, attend to that of the heart, of your
affections, that they be not entangled with sin.” There is no safety
without it. Save all other things and lose the heart, and all is lost, —
lost unto 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. This advice the apostle gives in
this very case, Colossians iii. His advice in the
beginning of that chapter is to direct us unto the mortification of sin,
which he expressly engageth in: Verse 5,
“Mortify therefore your members which are upon the earth;” — “Prevent the
working and deceit of sin which wars in your members.” To
prepare us, to enable us hereunto, he gives us that great direction:
Verse 2, “Set your affection on things
above, not on things on the earth.” Fix your affections upon heavenly
things; this will enable you to mortify sin; fill them with the things that
are above, let them be exercised with them, and so enjoy the chiefest place
in them. They are above, blessed and suitable objects, meet for and
answering unto our affections; — God himself, in his beauty and glory; the
Lord Jesus Christ, who is “altogether lovely, the chiefest of ten
thousand;” grace and glory; the mysteries revealed in the gospel; the
blessedness promised thereby. Were our affections filled, taken up, and
possessed with these things, as it is our duty that they should be, — it is
our happiness when they are, — what access could sin, with its painted
pleasures, with its sugared poisons, with its envenomed baits, have unto
our souls? how should we loathe all its proposals, and say unto them, “Get
ye hence as an abominable thing!” For what are the vain, transitory
pleasures of sin, in comparison of the exceeding recompense of reward which
is proposed unto us? Which argument the apostle presses, 2 Cor. iv. 17, 18.
(2.) As to the object of your affections, in an
especial manner, let it be the cross of Christ, which hath
exceeding efficacy towards the disappointment of the whole work of
indwelling sin: Gal. vi.
14, “God forbid that I should glory, save in the cross of our
Lord Jesus Christ, whereby the world is crucified unto me, and I unto the
world.” The cross of Christ he gloried and rejoiced in; this his heart was
set upon; and these were the effects of it, — it crucified the world unto
him, made it a dead and undesirable thing. The baits and pleasures of sin
are taken all of them out of the world, and the things that axe 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; from these
doth sin take all its baits, whereby it enticeth and entangleth our souls.
If the heart be filled with the cross of Christ, it casts death and
undesirableness upon them all; it leaves no seeming beauty, no appearing
pleasure or comeliness, in them. Again, saith he, “It crucifieth me to the
world; makes my heart, my affections, my desires, dead unto any of these
things.” It roots up corrupt lusts and affections, leaves no principle to
go forth and make provision for the flesh, to fulfil the lusts thereof.
Labour, 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 put forth, the love that was in all this to your souls, and the mystery
of the grace of God therein. Meditate on the vileness, the demerit, and
punishment of sin as represented in the cross, the blood, the death of
Christ. Is Christ crucified for sin, and shall not our hearts be crucified
with him unto sin? Shall we give entertainment unto that, or hearken unto
its dalliances, which wounded, which pierced, which slew our
dear Lord Jesus? God forbid! Fill your affections with the cross of
Christ, 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 is come to sanctify us.
2. Look to the vigour of the affections towards
heavenly things; if they are not constantly attended, excited, directed,
and warned, they are apt to decay, and sin lies in wait to take every
advantage against them. Many complaints we have in the Scripture of those
who lost their first love, in suffering their affections to decay. And
this should make us jealous over our own hearts, lest we also should be
overtaken with the like backsliding frame. Wherefore be jealous over them;
often strictly examine them and call them to account; supply unto them due
considerations for their exciting and stirring up unto duty.
Chapter XII.
The conception of sin through its deceit — Wherein it consisteth
— The consent of the will unto sin — The nature thereof — Ways and means
whereby 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 hath drawn the mind off from its duty, and entangled the affections, it
proceeds to conceive sin in order to the bringing of it forth: “Then when
lust hath conceived, it bringeth forth sin.” Now, the conception of sin,
in order unto its perpetration, can be nothing but the consent of the will;
for as without the consent of the will sin cannot be committed, so where
the will hath consented unto it, there is nothing in the soul to hinder its
actual accomplishment. God doth, indeed, by various ways and means,
frustrate the bringing forth of these adulterate conceptions, causing them
to melt away in the womb, or one way or other prove abortive, 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 give check unto it when
once the will hath given its consent. Ofttimes, 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 other: but
yet the cloud was as full of rain as if it had fallen, and the soul as full
of sin as if it had been committed.
This conceiving of lust or sin, then, is its
prevalency in obtaining the consent of the will unto its solicitations.
And hereby the soul is deflowered of its chastity towards God in Christ, as
the apostle intimates, 2 Cor.
xi. 2, 3. 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 good or evil as they partake of the consent of
the will. He spake truth of old who said, “Omne peccatum est adeo voluntarium, ut non sit peccatum
nisi sit voluntarium;” — “Every sin is so voluntary, that if it be
not voluntary it is not sin.” It is most true of actual sins. The
formality of their iniquity ariseth from the acts of the will in them and
concerning them, — I mean, as to the persons that commit them; otherwise in
itself the formal reason of sin is its aberration from the law of God.
2. There is a twofold consent of the will unto
sin:—
(1.) That which is full, absolute,
complete, and upon deliberation, — a prevailing consent; the convictions of
the mind being conquered, and no principle of grace in the will to weaken
it. With this consent the soul goes into sin as a ship before the wind
with all its sails displayed, without any check or stop. It rusheth into
sin like the horse into the battle; men thereby, as the apostle speaks,
“giving themselves over to sin with greediness,” Eph. iv.
19. Thus Ahab’s will was in the murdering of Naboth. He did it
upon deliberation, by contrivance, with a full consent; the doing of it
gave him such satisfaction as that it cured his malady or the distemper of
his mind. This is that consent of the will which is acted in the finishing
and completing of sin in unregenerate persons, and is not required to the
single bringing forth of sin, whereof we speak.
(2.) There is a consent of the will which is attended with
a secret renitency and volition of the contrary. Thus Peter’s
will was in the denying of his Master. His will was in it, or he had not
done it. It was a voluntary action, that which he chose to do at that
season. Sin had not been brought forth if it had not been thus conceived.
But yet, at this very time, there was resident in his will a contrary
principle of love to Christ, yea, and faith in him, which utterly failed
not. The efficacy of it was intercepted, and its operations suspended
actually, through the violent urging of the temptation that he was under;
but yet it was in his will, and weakened his consent unto sin. Though it
consented, it was not done with self-pleasing, which such full acts of the
will do produce.
3. Although there may be a predominant consent in the
will, which may suffice for the conception of particular sins, yet
there cannot be an absolute, total, full consent of the will of a believer
unto any sin; for, —
(1.) There is in his will a principle fixed on
good, on all good: Rom. vii.
21, “He would do good.” The principle of grace in the will
inclines him to all good. And this, in general, is prevalent against the
principle of sin, so that the will is denominated from thence. Grace hath
the rule and dominion, and not sin, in the will of every believer. Now,
that consent unto sin in the will which is contrary to the inclination and
generally prevailing principle in the same will, is not, 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
reluctancy in it against its own act in consenting unto sin. It is
true, the soul is not sensible sometimes of this reluctancy, because the
present consent carries away the prevailing act of the will, and takes away
the sense of the lusting of the Spirit, or reluctancy of the principle of
grace in the will. But the general rule holdeth in all things at all
times: Gal. v. 17, “The Spirit lusteth
against the flesh.” It doth so actually, though not always to the same
degree, nor with the same success; and the prevalency of the contrary
principle in this or that particular act doth not disprove it. It is so on
the other side. There is no acting of grace in the will but sin lusts
against it; although that lusting be not made sensible in the soul, because
of the prevalency of the contrary acting of grace, yet it is enough to keep
those actings from perfection in their kind. So is it in this renitency of
grace against the acting of sin in the soul; though it be 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 aright between
the spiritual renitency of the principle of grace in the will against sin,
and the rebukes that are given the soul by conscience upon conviction for
sin.
4. Observe, that reiterated, repeated acts of the consent
of the will unto sin may beget a disposition and inclinableness in it unto
the like acts, that may bring the will unto a proneness and
readiness to consent unto sin upon easy solicitations; which is a
condition of soul 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 unto sin. (2.) As it
respects this or that actual sin.
In the first sense there is a virtual consent of the will
unto sin in every inadvertency unto the prevention of it, in every neglect
of duty that makes way for it, in every hearkening unto 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, before mentioned: for
where there is no act of the will, formally or virtually,
there is no sin. But this is not that which we now speak of;
but, in particular, the consent of the will unto this or that actual sin,
so far as that either sin is committed, or is prevented by other ways and
means not of our present consideration. And herein consists the conceiving
of sin.
These things being supposed, that which in the next place
we are to consider is, the way that the deceit of sin proceedeth
in to procure the consent of the will, and so to conceive actual sin in the
soul. To this purpose observe:—
1. That the will is a rational appetite, —
rational as guided by the mind, and an appetite as excited by the
affections; and so in its operation or actings hath respect to both, is
influenced by both.
2. It chooseth nothing, consents to nothing, but “sub ratione boni,” — as it hath an
appearance of good, some present good. It cannot consent to any thing
under the notion or apprehension of its being evil in any kind. Good is
its natural and necessary object, and therefore whatever is proposed unto
it for its consent must be proposed under an appearance of being either
good in itself, or good at present unto the soul, or good so
circumstantiate as it is; so that, —
3. We may see hence 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 these have an influence into the consent
of the will, and the conception of this or that actual sin thereby. Our
way, therefore, here is made somewhat plain. We have seen at large how the
mind is drawn away by the deceit of sin, and how the affections are
entangled; — that which remains is but the proper effect of these things;
for the discovery whereof we must instance in some of the special deceits,
corrupt and fallacious reasonings before mentioned, and then show their
prevalency on the will to a consent unto 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 hath been showed, deceives the mind, and that
opens the way to the will’s consent by removing a sight of evil, which the
will hath an aversation unto. And this, in carnal hearts, prevails so far
as to make them think that their liberty consists in being “servants of
corruption,” 2 Pet. ii.
19. And the poison of it doth oftentimes taint and vitiate the
minds of believers themselves; whence we are so cautioned against it in the
Scripture. To what, therefore, hath been spoken before, unto the use and
abuse of the doctrine of the grace of the gospel, we shall add some few
other considerations, and fix upon one place of Scripture that will give
light unto it There is a twofold mystery of grace, — of walking with God,
and of coming unto God; and the great design of sin is to
change the doctrine and mystery of grace in reference unto these things,
and that by applying those considerations unto the one which are proper
unto the other, whereby each part is hindered, and the influence of the
doctrine of grace into them for their furtherance defeated. See 1 John ii. 1, 2: “These things write
I unto you, that ye sin not. And if any man sin, 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,” saith he, “I write unto you.” What things were these?
Those mentioned, chap. i. verse
2: “The life was manifested, and we have seen it, and bear
witness, and show unto you that eternal life, which was with the Father,
and was manifested unto us,” — that is, the things concerning the person
and mediation of Christ; and, verse
7, that pardon, forgiveness, and expiation from sin is to be
attained by the blood of Christ. But to what end and purpose doth he write
these things to them? what do they teach, what do they tend unto? A
universal abstinence from sin: “I write unto you,” saith he, “that ye sin
not.” This is the proper, only, 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 supposition of sin, that we have sinned, is there
no relief provided for our souls and consciences in the gospel? Yes; saith
he, “If any man sin, 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 method of the doctrine of the gospel, and of the application of it to
our own souls:— first, to keep us from sin; and then to relieve us against
sin. But here entereth the deceit of sin, and puts this “new wine into old
bottles,” whereby the bottles are broken, and the wine perisheth, as to our
benefit by it. It changeth this method and order of the application of
gospel truths. It takes up the last first, and that excludes the use of
the first utterly. “If any man sin, there is pardon provided,” is all the
gospel that sin would willingly suffer to abide on the minds of men. When
we would come to God by believing, it would be pressing the former part, of
being free from sin; when the gospel proposeth the latter principally, or
the pardon of sin, for our encouragement. When we are come to God, and
should walk with him, it will have only the latter proposed, that there is
pardon of sin; when the gospel principally proposeth the former, of keeping
ourselves from sin, the grace of God bringing salvation having appeared
unto us to that end and purpose.
Now, the mind being entangled with this deceit, drawn off
from its watch by it, diverted from the true ends of the
gospel, doth several ways impose upon the will to obtain its consent:—
[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 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 riseth up with a rejection and detestation of it. But on 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, then abates the will’s opposition, and then causeth it to east
the scale by its consent on the side of temptation, presenting evil as a
present good, and sin in the sight of God is conceived, though it be never
committed. Thus is the seed of God sacrificed to Moloch, and the weapons
of Christ abused to the service of the devil.
[2.] It doth it insensibly. It insinuates the poison of
this corrupt reasoning by little and little, until it hath greatly
prevailed. And 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 it, Rom. vi. 17; so the whole of the
apostasy from the gospel is principally the casting of the soul into the
mould of this false reasoning, that sin may be indulged unto upon the
account of grace and pardon. Hereby is the soul gratified in sloth and
negligence, and taken off from its care as to particular duties and
avoidance of particular sins. It works the soul insensibly off from the
mystery of the law of grace, — to look for salvation as if we had never
performed any duty, being, after we have done all, unprofitable servants,
with a resting on sovereign mercy through the blood of Christ, and to
attend unto duties with all diligence as if we looked for no mercy; that
is, with no less care, though with more liberty and freedom. This the
deceitfulness of sin endeavoureth by all means to work the soul from; and
thereby debaucheth the will when its consent is required unto particular
sins.
(2.) The deceived mind imposeth on the will, to obtain its
consent unto sin, by proposing unto it the advantages that may accrue and
arise thereby; which is one medium whereby itself also is drawn away. It
renders that which is absolutely evil a present appearing
good. So was it with Eve, Gen. 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 should obtain by her sin, and reckons them up to solicit the consent of
her will. “It is,” saith she, “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
out of the way, and only the pleasures of sin are taken under
consideration. So saith Ahab, 1 Kings
xxi.; “Naboth’s vineyard is near my house, and I may make it a
garden of herbs; therefore I must have it.” These considerations a
deceived mind imposed 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 is the guilt and tendency of sin hid under
the covert of advantages and pleasures, and so is conceived or resolved on
in the soul.
As the mind being withdrawn, so the affections being
enticed and entangled do greatly further the conception of sin in the soul
by the consent of the will; and they do it two ways:—
[1.] By some hasty impulse and surprisal, being
themselves stirred up, incited, and drawn forth by some violent provocation
or suitable temptation, they put the whole soul, as it were, into a
combustion, and draw the will into a consent unto what they are provoked
unto and entangled withal. So was the case of David in the matter of
Nabal. A violent provocation from the extreme unworthy carriage of that
foolish churl stirs him up to wrath and revenge, 1 Sam.
xxv. 13. He resolves upon it to destroy a whole family, the
innocent with the guilty, verses 33, 34. Self-revenge and
murder were for the season conceived, resolved, consented unto, until God
graciously took him off his entangled, provoked affections surprised his
will to consent unto the conception of many bloody sins. The case was the
same with Asa in his anger, when he smote the prophet; and with Peter in
his fear, when he denied his Master. Let that soul which would take heed
of conceiving sin take heed of entangled affections; for sin may be
suddenly conceived, the prevalent consent of the will may be suddenly
obtained; which gives the soul a fixed guilt, though the sin itself be
never actually brought forth.
[2.] Enticed affections procure the consent of the will by
frequent solicitations, whereby they get ground insensibly upon
it, and enthrone themselves. Take an instance in the sons of Jacob,
Gen. xxxvii. 4. They hate their
brother, because their father loved him. Their affections being enticed,
many new occasions fall out to entangle them farther, as his dreams and the
like. This lay rankling 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 had
conceived against him ceased not until they had got the consent of their
wills to his ruin. This gradual progress of the prevalency of corrupt
affections to solicit the soul unto sin the wise man excellently describes,
Prov. xxiii. 31–35. And this is
the common way of sin’s procedure in the destruction of souls which seem to
have made some good engagements in the ways of God:— When it hath entangled
them with one temptation, and brought the wilt to some liking
of it, that presently becomes another temptation, either to the neglect of
some duty or to the refusal of more light; and commonly that whereby men
fall off utterly from God is not that wherewith they are first entangled.
And this may briefly suffice for the third progressive act of the deceit of
sin. It obtains the will’s consent unto its conception; and by this means
are multitudes of sins conceived in the heart which very little less defile
the soul, or cause it to contract very little less guilt, than if they were
actually committed.
Unto what hath been spoken concerning the deceitfulness of
indwelling sin in general, which greatly evidenceth its power and efficacy,
I shall add, as a close of this discourse, one or two particular ways of
its deceitful actings; consisting in advantages that it maketh use of, and
means of relieving itself against that disquisition which is made after it
by the word and Spirit for its ruin. One head only of each sort we shall
here name:—
1. It makes great advantage of the darkness of the
mind, to work out its design and intendments. The shades of a mind
totally dark, — that is, devoid utterly of saving grace, — are the proper
working-place of sin. Hence the effects of it are called the “works of
darkness,” Eph. v. 11, Rom.
xiii. 12, as springing from thence. Sin works and brings forth
by the help of it. The working of lust under the covert of a dark mind is,
as it were, the upper region of hell; for it lies at the next door to it
for filth, horror, and confusion. Now, there is a partial darkness abiding
still in believers; they “know but in part,” 1 Cor.
xiii. 12. Though there be in them all a principle of saving
light, — the day-star is risen in their hearts, — yet all the shades of
darkness are not utterly expelled out of them in this life. And there are
two parts, as it were, or principal effects of the remaining darkness that
is in believers:—
(1.) Ignorance, or a nescience of the will of God,
either “juris” or “facti” of the rule and law in general, or of the
reference of the particular fact that lies before the mind unto the
law.
(2.) Error and mistakes positively; taking that
for truth which is falsehood, and that for light which is darkness. Now,
of both of these doth the law of sin make great advantage for the exerting
of its power in the soul.
(1.) Is there a remaining ignorance of any thing of the
will of God? sin will be sure to make use of it, and improve it to the
uttermost. Though Abimelech were not a believer, yet he was a person that
had a moral integrity with him in his ways and actions; he declares himself
to have had so in a solemn appeal to God, the searcher of all hearts, even
in that wherein he miscarried, Gen. xx.
5. But being ignorant that fornication was a sin, or so great a
sin as that it became not a morally honest man to defile
himself with it, lust hurries him into that intention of evil in reference
unto Sarah, as we have it there related. God complains that his people
“perished for lack of knowledge,” Hos. iv. 6.
Being ignorant of the mind and will of God, they rushed into evil at every
command of the law of sin. Be it as to any duty to be performed, or as to
any sin to be committed, if there be in it darkness or ignorance of the
mind about them, sin will not lose its advantage. Many a man, being
ignorant of the duty incumbent on him for the instruction of his family,
casting the whole weight of it upon the public teaching, is, by the
deceitfulness of sin, brought into an habitual sloth and negligence of
duty. So much ignorance of the will of God and duty, so much advantage is
given to the law of sin. And hence we may see what is that true knowledge
which with God is acceptable. How exactly doth many a poor soul, who is
low as to notional knowledge, yet walk with God! It seems they know so
much, as sin hath not on that account much advantage against them; when
others, high in their notions, give advantage to their lusts, even by their
ignorance, though they know it not.
(2.) Error is a worse part or effect of the mind’s
darkness, and gives great advantage to the law of sin. There is, indeed,
ignorance in every error, but there is not error in all ignorance; and so
they may be distinguished. I shall need to exemplify this but with one
consideration, and that is of men who, being zealous for some error, do
seek to suppress and persecute the truth. Indwelling sin desires no
greater advantage. How will it every day, every hour, pour forth wrath,
revilings, hard speeches; breathe revenge, murder, desolation, under the
name perhaps of zeal! On this account we may see poor creatures pleasing
themselves every day; as if they vaunted in their excellency, when they are
foaming out their own shame. Under their real darkness and pretended zeal,
sin sits securely, and fills pulpits, houses, prayers, streets, with as
bitter fruits of envy, malice, wrath, hatred, evil surmises, false
speakings, as full as they can hold. The common issue with such poor
creatures is, the holy, blessed, meek Spirit of God withdraws from them,
and leaves them visibly and openly to that evil, froward, wrathful, worldly
spirit, which the law of sin hath cherished and heightened in them. Sin
dwells not anywhere more secure than in such a frame. Thus, I say, it lays
hold in particular of advantages to practice upon with its deceitfulness,
and therein also to exert its power in the soul; whereof this single
instance of its improving the darkness of the mind unto its own ends is a
sufficient evidence.
2. It useth means of relieving itself against the pursuit
that is made after it in the heart by the word and Spirit of grace. One
also of its wiles, in the way of instance, I shall name in this kind, and
that is the alleviation of its own guilt. It pleads
for itself, that it is not so bad, so filthy, so fatal as is pretended; and
this course of extenuation it proceeds in two ways:—
(1.) Absolutely. Many secret pleas it will have
that the evil which it tends unto is not so pernicious as conscience is
persuaded that it is; it may be ventured on without ruin. These
considerations it will strongly urge when it is at work in a way of
surprisal, when the soul hath no leisure or liberty to weigh its
suggestions in the balance of the sanctuary; and not seldom is the will
imposed on hereby, and advantages gotten to shift itself from under the
sword of the Spirit:— “It is not such but that it may be let alone, or
suffered to die of itself, which probably within a while it will do; no
need of that violence which in mortification is to be offered; it is time
enough to deal with a matter of no greater importance hereafter;” with
other pleas like those before mentioned.
(2.) Comparatively; and this is a large field for
its deceit and subtlety to lurk in:— “Though it is an evil indeed to be
relinquished, and the soul is to be made watchful against it, yet it is not
of that magnitude and degree as we may see in the lives of others, even
saints of God, much less such as some saints of old have fallen into.” By
these and the like pretences, I say, it seeks to evade and keep its abode
in the soul when pursued to destruction. And how little a portion of its
deceitfulness is it that we have declared!
Chapter XIII.
Several ways whereby 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 shall take
occasion from what hath been delivered to divert unto one consideration
that offers itself from that Scripture which was made the bottom and
foundation of our discourse of the general deceitfulness of sin, namely,
James i. 14. The apostle tells us
that “lust conceiving bringeth forth sin;” seeming to intimate, that look
what sin is conceived, that also is brought forth. Now, placing the
conception of sin, as we have done, in the consent of the will unto it, and
reckoning, as we ought, the bringing forth of sin to consist 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, shall be to
inquire whence that comes to pass. I answer, then, —
1. That this is not so, is no thanks unto sin
nor the law of it What it conceives, it would bring forth; and that it doth
not is for the most part but a small abatement of its guilt. A
determinate will of actual sinning is actual sin. There is
nothing wanting 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
that hath conceived sin, for the bringing of it forth; — first,
Power; secondly, Continuance in the will of sinning until
it be perpetrated and committed. Where these two are, actual sin will
unavoidably ensue. It is evident, therefore, that that which 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 hath two ways of doing
it: (1.) By his providence, whereby he obstructs the power of
sinning. (2.) By his grace, whereby he diverts or changes the
will of sinning. I do not mention these ways of God’s dispensations thus
distinctly, as though the one of them were always without the other; for
there is much of grace in providential administrations, and much of the
wisdom of providence seen in the dispensations of grace. But I place them
in this distinction, because they appear most eminent therein; —
providence, in outward acts respecting the power of the creature; grace,
common or special, in internal efficacy respecting his will. And we shall
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 for its bringing forth or
accomplishment; as, —
[1.] Life is the foundation of all power, the
principle of operation; when that ceaseth, all power ceaseth 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 of executing sin actually by cutting short and taking away the lives
of them that have conceived it. Thus he dealt with the army of
Sennacherib, when, according as he had purposed, so he threatened that “the
Lord should not deliver Jerusalem out of his hand,”
2 Kings xviii. 35. God threatens to
cut short his power, that he should not execute his intendment, chap. xix. 28; which he performs
accordingly, by taking away the lives of his soldiers, verse 35, without whom it was
impossible that his conceived sin should be brought forth. This
providential dispensation in the obstruction of conceived sin, Moses
excellently sets forth in the case of Pharaoh: Exod. xv. 9, 10, “The enemy said, I
will pursue, I will overtake, I will divide the spoil; my lust shall be
satisfied upon them; I will draw my sword, my hand shall destroy them.
Thou didst blow with thy wind, the sea covered them: they sank
as lead in the mighty waters.” Sin’s conception is fully expressed, and as
full a prevention is annexed unto it. In like manner he dealt with the
companies of fifties and their captains, who came to apprehend Elijah,
2 Kings i. 9–12. Fire came down from
heaven and consumed them, when they were ready to have taken him. And
sundry other instances of the like nature might be recorded. That which is
of universal concernment we have in that great providential alteration
which put a period to the lives of men. Men living hundreds of years had a
long season to bring forth the sins they had conceived; thereupon the earth
was filled with violence, injustice, and rapine, and “all flesh corrupted
his way,” Gen. vi.
12, 13. To prevent the like inundation of sin, God shortens the
course of the pilgrimage of men in the earth, and reduces their lives to a
much shorter measure. Besides this general law, God daily thus cuts off
persons who had conceived much mischief and violence in their hearts, and
prevents the execution of it: “Blood-thirsty and deceitful men do not live
out half their days.” They have yet much work to do, might they have but
space given them to execute the bloody and sinful purposes of their minds.
The psalmist tells us, Ps. cxlvi.
4, “In the day that the breath of man goeth forth, his thoughts
perish:” he had many contrivances about sin, but now they are all cut off.
So also, Eccles.
viii. 12, 13, “Though a sinner do evil a hundred times, and his
days be prolonged, yet surely I know that it shall be well with them that
fear God, which fear before him: but it shall not be well with the wicked,
neither shall he prolong his days, which are as a shadow; because he
feareth not before God.” How long soever a wicked man lives, yet he dies
judicially, and shall not abide to do the evil he had
conceived.
But now, seeing 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 as
that they shall not be able to perform it. I answer, —
1st. That God doth not judicially cut off
and take away the life of any of his for this end and purpose, that he may
thereby prevent the execution or bringing forth of any particular sin that
he had conceived, and which, without that taking away, he would have
perpetrated; for, —
(1st.) This is directly contrary to the very
declared end of the patience of God towards them, 2 Pet. iii. 9. This is the very end
of the long-suffering of God towards believers, that before they depart
hence 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; which is so far from being in them an
encouragement unto sin, that it is a motive to universal watchfulness
against it, — of the same nature with all gospel grace, and of mercy in the
blood of Christ. Now, this dispensation whereof we speak would lie in a
direct contradiction unto it.
(2dly.) This also flows from the former, that
whereas conceived sin contains the whole nature of it, as our Saviour at
large declares, Matt. v.; and to be cut off under the
guilt of it, to prevent its farther progress, argues a continuance in the
purpose of it without repentance, it cannot be but they must perish for
ever who are so judicially cut off. But God deals not so with
his; he casts not off the people whom he did foreknow. And thence David
prays for the patience of God before mentioned, that it might not be so
with him: Ps. xxxix. 13, “O spare me, that I may
recover strength, before I go hence, and be no more.” But yet, —
2dly. There are some cases wherein God may and doth
take away the lives of his own, to prevent the guilt that
otherwise they would be involved in; as, —
(1st.) In the coming of some great temptation and
trial upon the world. God knowing that such and such of his would not be
able to withstand it and hold out against it, but would dishonour him and
defile themselves, he may, and doubtless often doth, take them out of the
world, to take them out of the way of it: Isa. lvii.
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 oftentimes proves much the worse of the two. Thus a captain
in war will call off a soldier from his watch and guard, when he knows that
he is not able, through some infirmity, to bear the stress and force of the
enemy that is coming upon him.
(2dly.) In case of their engagement into any way not
acceptable to him, through ignorance or not knowing of his mind and will.
This seems to have been the case of Josiah. And, doubtless, the Lord doth
oftentimes thus proceed with his. When any of his own are engaged in ways
that please him not, through the darkness and ignorance of their minds,
that they may not proceed to farther evil or mischief, he calls them off
from their station and employment and takes them to himself, where they
shall err and mistake no more. But, in ordinary cases, God hath other ways
of diverting his own from sin than by killing of them, as we shall see
afterward.
[2.] God providentially hinders the bringing forth of
conceived sin, by taking away and cutting short the power of them
that had conceived it, so that, though their lives continue, they shall not
have that power without which it is impossible for them to execute what
they had intended, or to bring forth what they had conceived. Hereof also
we have sundry instances. This was the case with the builders of Babel, Gen. xi. Whatever it were in
particular that they aimed at, it was in the pursuit of a design of
apostasy from God. One thing requisite to the accomplishing of what they
aimed at was the oneness of their language; so God says, verse 6, “They have all one language;
and this they begin to do: and now nothing will be restrained from them,
that they have imagined to do.” In an ordinary way they will accomplish
their wicked design. What course doth God now take to obviate their
conceived sin? Doth he bring a flood upon them to destroy them, as in the
old world some time before? Doth he send his angel to cut them off, like
the army of Sennacherib afterward? Doth he by any means take away their
lives? No; their lives are continued, but he “confounds their language,”
so that they cannot go on with their work, verse 7,
— takes away that wherein their power consisted. In like manner did he
proceed with the Sodomites, Gen. xix.
11. They were engaged in, and set upon the pursuit of, their
filthy lusts. God smites them with blindness, so that they could not find
the door, where they thought to have used violence for the compassing of
their ends. Their lives were continued, and their will of sinning; but
their power is cut short and abridged. His dealing with Jeroboam,
1 Kings xiii. 4, was of the same
nature. He stretched out his hand to lay hold of the prophet, and it
withered and became useless. And this is an eminent way of the effectual
acting of God’s providence in the world, for the stopping of that
inundation of sin which would overflow all the earth were every womb of it
opened. He cuts men short of their moral power, whereby they should effect
it. Many a wretch that hath conceived mischief against the church of God
hath by this means been divested of his power, whereby he thought to
accomplish it. Some have their bodies smitten with diseases, that they can
no more serve their lusts, nor accompany them in the perpetrating of folly;
some are deprived of the instruments whereby they would work. There hath
been, for many days, sin enough conceived to root out the generation of the
righteous from the face of the earth, had men strength and ability to their
will, did not God cut off and shorten their power and the days of their
prevalency. Ps. lxiv. 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 a readiness;
the design is well laid, their counsels are deep and secret; what now shall
hinder them from doing whatever they have imagined to do? Verses 7, 8, “But God shall shoot at
them with an arrow; suddenly shall they be wounded. So they shall make
their own tongue to fall upon themselves.” God meets with them, brings
them down, that they shall not be able to accomplish their design. And
this way of God’s preventing sin seems to be, at least ordinarily, peculiar
to the men of the world; God deals thus with them every day,
and leaves them to pine away in their sins. They go all their days big
with the iniquity they have conceived, and are greatly burdened that they
cannot be delivered of it. The prophet tells us that “they practice
iniquity that they had conceived, because it is in the power of their
hand,” Micah ii. 1. If they have power for
it, they will accomplish it: Ezek. xxii.
6, “To their power they shed blood.” This is the measure of
their sinning, even their power. They do, many of them, no more evil, they
commit no more sin, than they can. Their whole restraint lies in being cut
short in power, in one kind 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
conceived sin, and are disquieted and tortured by it all their days. And
hence they become in themselves, as well as unto others, “a troubled sea,
that cannot rest,” Isa. lvii.
20.
It may be, also, in some cases, under some violent
temptations, or in mistakes, God may thus obviate the accomplishment of
conceived sin in his own. And there seems to be an instance of it in his
dealing with Jehoshaphat, who had designed, against the mind of God, to
join in affinity with Ahab, and to send his ships with him to Tarshish; but
God breaks his ships by a wind, that he could not accomplish what he had
designed. But in God’s dealing with his in this way, there is a difference
from the same dispensation towards others; for, —
1st. It is so only in cases of extraordinary
temptation. When, through the violence of temptation and craft of
Satan, they are hurried from under the conduct of the law of grace, God one
way or other takes away their power, or may do so, that they shall not be
able to execute what they had 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 “as a wild bull in a net,”
Isa. li. 20. God’s net is upon them,
and they are filled with fury that they cannot do all the wickedness that
they would.
2dly. God doth it not to leave them to wrestle with
sin, and to attempt other ways of its accomplishment, upon the failure of
that which they were engaged in; but by their disappointment awakens them
to think of their condition and what they are doing, and so consumes
sin in the womb by the ways that shall afterward be insisted on. Some
men’s deprivation of power for the committing of conceived, contrived sin
hath been sanctified to the changing of 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 unto
sinners. He leaves them their lives, and leaves them power to
do what they intend; only he raiseth up an opposite power to coerce,
forbid, and restrain them. An instance hereof we have, 1 Sam. xiv. 45. Saul had sworn that
Jonathan should be put to death; and, as far as appears, 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, 2
Chron. xxvi. 16–20, when king Uzziah would have in his own
person offered incense, contrary to the law, eighty men of the priests
resisted him, and drove him out of the temple. And to this head are to be
referred all the assistances which God stirreth up for deliverance of his
people against the fury of persecutors. He raiseth up saviours or
deliverers on mount Zion, “to judge the mount of Edom.” So, Rev. xii. 16, the dragon, and those
acting under him, spirited by him, were in a furious endeavour for the
destruction of the church; God stirs up the earth to her assistance, even
men of the world not engaged with others in the design of Satan; and by
their opposition hinders them from the execution of their designed rage.
Of this nature seems to be that dealing of God with his own people,
Hos. ii. 6, 7. They were in the
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, that they shall not be able to fulfil 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
xii. 1–11 yields us a signal instance of this issue of
providence. When the day was coming wherein Herod thought to have slain
Peter, who was shut up in prison, God sends and takes him away from their
rage and lying in wait. So also was our Saviour himself taken away from
the murderous rage of the Jews before his hour was come, John viii. 59, John x. 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, amongst the men thereof,
adulterers and adulteresses, the sin of the one is often hindered and
stifled by the taking away of 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, Rev. xii.
14.
[5.] God doth this by some eminent diversions of
the thoughts of men who had conceived sin. Gen. xxxvii.
24, the brethren of Joseph cast him into a pit, with an intent
to famish him there. Whilst they were, as it seems, pleasing themselves
with what they had done, God orders a company of merchants to come by, and
diverts their thoughts with that new object from the killing
to the selling of their brother, verses
25–27; and how far therein they were subservient to the
infinitely wise counsel of God we know. Thus, also, when Saul was in the
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 his thoughts and drew the course of his actings another way,
1 Sam. xxiii. 27.
And these are some of the ways whereby 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 a little, 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; as, —
1st. This may give us a little insight into the
ever-to-be-adored providence of God, by these and the like ways in great
variety obstructing the breaking forth of sin in the world. It is he who
makes those dams, and shuts up those flood-gates of corrupted nature, that
it shall 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: “Every thought and imagination of the heart of man is evil, and
that continually.” That all the earth is not in all places filled with
violence, as it was of old, is merely from the mighty hand of God working
effectually for the obstructing of sin. From hence alone it is that the
highways, streets, and fields are not all filled with violence, blood,
rapine, uncleanness, and every villany that the heart of man can conceive.
Oh, the infinite beauty of divine wisdom and providence in the government
of the world! for the conservation of it asks daily no less power and
wisdom than the first making of it did require.
2dly. If we will look to our own concernments, they
will in a special manner enforce us to adore the wisdom and efficacy of the
providence of God in stopping the progress of conceived sin. That we are
at peace in our houses, at rest in our beds, that we have any quiet in our
enjoyments, is from hence 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 power to perpetrate all their
conceived sin? It may be the ruin of some of us hath been conceived a
thousand times. We are beholding to this providence of obstructing sin for
our lives, our families, our estates, our liberties, for whatsoever is or
may be dear unto us; for may we not say sometimes, with the psalmist,
Ps. lvii. 4 “My soul is among lions:
and I lie even among them that 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? Ps. lviii.
6, “God breaks their teeth in their mouths, even the great teeth of the young lions.” He keeps this fire from burning, or
quencheth it when it is ready to break out into a flame. He breaks their
spears and arrows, so that sometimes we are not 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 whereby alone they can work; some he prevents
of their desired opportunities, or diverts by other objects for their
lusts; and oftentimes causeth them to spend them among themselves, one upon
another. We may say, therefore, with the psalmist, Ps. civ.
24, “O Lord, how manifold are thy works!
in wisdom hast thou made them all: the earth is full of thy riches;” and
with the prophet, Hos. xiv.
9, “Who is wise, and he shall understand these things? prudent,
and he shall know them? all the ways of the Lord
are right, and the just shall walk in them: but the transgressors shall
fall therein.”
3dly. If these and the like are the ways whereby God
obviates the bringing forth of conceived sin in wicked men, we may learn
hence how miserable their condition is, and in what perpetual torment, for
the most part, they spend their days. They “are like a troubled sea,”
saith the Lord, “that cannot rest.” As they endeavour that others may have
no peace, so it is certain that themselves have not any; the principle of
sin is not impaired nor weakened in them, the will of sinning is not taken
away. They have a womb of sin, that is able to conceive monsters every
moment. Yea, for the most part, they are forging and framing folly all the
day long. One lust or other they are contriving how to satisfy. They are
either devouring by malice and revenge, or vitiating by uncleanness, or
trampling on by ambition, or swallowing down by covetousness, all that
stand before them. Many of their follies and mischiefs they bring to the
very birth, and are in pain to be delivered; but God every day 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, Ps. lix. 6,
“They return at evening: they make a noise like a dog, and go round about
the city.” They go up and down and “belch out with their mouth: swords are
in their lips,” verse 7, and yet are not able to
accomplish their designs. What tortures do such poor creatures live in!
Envy, malice, wrath, revenge, devour their hearts by not getting vent. And
when God hath 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 to the grave they go, full of
purposes of iniquity. Others are no less hurried and diverted by the power
of other lusts which they are not able to satisfy. This is the sore
travail 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, they are filled with vexation and discontentment. This is the
portion of them who know not the Lord nor the power of his grace. Envy not
their condition. Notwithstanding their outward, glittering show, their
hearts are full of anxiety, trouble, and sorrow.
4thly. Do we see sometimes the flood-gates of men’s
lusts and rage set open against the church and interest of it, and doth
prevalency attend them, and power is for a season on their side? Let not
the saints of God despond. He hath unspeakably various and effectual ways
for the stifling of their conceptions, to give them dry breasts and a
miscarrying womb. He can stop their fury when he pleaseth. “Surely,” saith
the psalmist, “the wrath of man shall praise thee: the remainder of wrath
shalt thou restrain,” Ps. lxxvi.
10. When so much of their wrath is let out as shall exalt his
praise, he can, when he pleaseth, set up a power greater than the combined
strength of all sinning creatures, and restrain the remainder of the wrath
that they had conceived. “He shall cut off the spirit of princes: he is
terrible to the kings of the earth,” verse 12.
Some he will cut off and destroy, some he will terrify and affright, 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
5thly. Those who have received benefit by any of the
ways mentioned may know to whom they owe their preservation, and not look
on it as a common thing. When you have conceived sin, hath God weakened
your power for sin, or denied you opportunity, or taken away the object of
your lusts, or diverted your thoughts by new providences? — know assuredly
that you have received mercy thereby. Though God deal not these
providences always in a subserviency to the covenant of grace, yet there is
always mercy in them, always a call in them to consider the author of them.
Had not God thus dealt with you, it may be this day you had been a terror
to yourselves, a shame to your relations, and under the punishment due to
some notorious sins which you had conceived. Besides, there is commonly an
additional guilt in sin brought forth, above what is in the mere
conception of it. It may be others would have been ruined by it here, or
drawn into a partnership in sin by it, and so have been eternally ruined by
it, all which are prevented by these providences; and eternity will witness
that there is a singularity of mercy in them. Do not look, then, on any
such things as common accidents; the hand of God is in them all, and that a
merciful hand if not despised. If it be, yet God doth good to others by
it: the world is the better; and you are not so wicked as you would be.
6thly. We may also see hence the great use of
magistracy in the world, that great appointment of God. Amongst
other things, it is peculiarly subservient to this holy
providence, in obstructing the bringing forth of conceived sin, — namely,
by the terror of him that bears the sword. God fixes that on the hearts of
evil men, which he expresseth, Rom. xiii.
4, “If thou do that which is evil, be afraid; for he beareth not
the sword in vain: for he is the minister of God, a revenger to execute
wrath on them that do evil.” God fixes this on the hearts of men, and by
the dread and terror of it closeth the womb of sin, that it shall not bring
forth. When there was no king in Israel, none to put to rebuke, and none
of whom evil men were afraid, there was woful work and havoc amongst 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 in this world
we are made partakers of, next to them of the gospel and covenant of grace,
come to us through this channel and conduit. And, indeed, this whereof we
have been speaking 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 whereby God
providentially prevents the bringing forth of sin, by opposing obstacles to
the power of the sinner. And [yet] by them sin is not consumed, but shut
up in the womb. Men are not burdened for it, but with it; 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 yet remains for consideration, whereby
God obviates the production of conceived sin is his working on the will of
the sinner, so making sin to consume away in the womb.
There are two ways in general whereby God thus prevents the
bringing forth of conceived sin by working on the will of the sinner; and
they are, — [1.] By restraining grace; [2.] By renewing
grace. He doth it sometimes the one way, sometimes the other. The
first of these is common to regenerate and unregenerate persons, the latter
peculiar to believers; and God doth it variously as to particulars by them
both. We shall begin with the first of them:—
[1.] God doth this, in the way of restraining grace, by
some arrow of particular conviction, fixed in the heart and
conscience of the sinner, in reference unto the particular sin which he had
conceived. This staggers and changes the mind as to the particular
intended, causeth the hands to hang down and the weapons of lust to fall
out of them. Hereby conceived sin proves abortive. How God doth
this work, — by what immediate touches, strokes, blows, rebukes of his
Spirit, — by what reasonings, arguments, and commotions of men’s own
consciences, — is not for us thoroughly to find out It is done, as was
said, in unspeakable variety, and the works of God are past finding out.
But as to what light may be given unto it from Scripture instances, after we have manifested the general way of God’s
procedure, it shall be insisted on.
Thus, then, God dealt in the case of Esau and Jacob. Esau
had long conceived his brother’s death; he comforted himself with the
thoughts of it, and resolutions about it, Gen. xxvii.
41, as is the manner of profligate sinners. Upon his first
opportunity he comes forth to execute his intended rage, and Jacob
concludes that he would “smite the mother with the children,” Gen. xxxii. 11. An opportunity is
presented unto this wicked and profane person to bring forth that sin that
had lain in his heart now twenty years; he hath 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, changeth him from his purpose, causeth his conceived sin to melt
away, that he falls upon the neck of him with embraces whom he thought to
have slain.
Of the same nature, though the way of it was peculiar, was
his dealing with Laban the Syrian, in reference to the same Jacob,
Gen. xxxi. 24. By a dream, a vision
in the night, God hinders him from so much as speaking roughly to him. It
was with him as in Micah ii.
1:— he had devised evil on his bed; and when he thought to have
practiced it in the morning, God interposed in a dream, and hides sin from
him, as he speaks, Job
xxxiii. 15–17. To the same purpose is that of the psalmist
concerning the people of. God: Ps. cvi.
46, “He made them to be pitied of all those that carried them
captives.” Men usually deal in rigor 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 unto
himself, but to this particular of respect to his people. And this way in
general doth God every day prevent the bringing forth of a world of sin.
He sharpens arrows of conviction upon the spirits of men as to the
particular that they are engaged in. Their hearts are not changed as to
sin, but their minds are altered as to this or that sin. They break, it
may be, the vessel they had fashioned, and go to work upon some other.
Now, that we may a little see into the ways whereby God doth accomplish
this work, we must premise the ensuing considerations:—
1st. That the general medium wherein the
matter of restraining grace doth consist, whereby God thus prevents the
bringing forth of sin, doth lie in certain arguments and reasonings
presented to the mind of the sinner, whereby 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 unto him, which prevail upon him to
relinquish his design and give over his purpose. This is the general way
of the working of restraining grace, — 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 have 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, were left unto
every man who is able to give advice against sin. Nothing is nor can be
called grace, though common, and such as may perish, but with respect unto
its peculiar relation to God. God, by the power of his Spirit, making
arguments and reasons effectual and prevailing, turns that to be grace (I
mean of this kind) which in itself and in its own nature was bare reason.
And that efficacy of the Spirit which the Lord puts forth in these
persuasions and motives is that which we call restraining grace. These
things being premised, we shall now consider some of the arguments which we
find that he hath 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 impossibility, of doing that they aim at. They have a mind unto it,
but God sets a hedge and a wall before them, that they shall 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 over. Thus Herod would have put John Baptist
to death upon the first provocation, but he feared the multitude, because
they accounted him as a prophet, Matt. xiv.
5. He had conceived his murder, and was free for the execution
of it. God raised this consideration in his heart, “If I kill him, the
people will tumultuate; he hath a great party amongst them, and sedition
will arise that may cost me my life or kingdom.” He feared the multitude,
and durst not execute the wickedness he had conceived, because of the
difficulty he foresaw he should be entangled withal. And God made the
argument effectual for the season; for otherwise we know that men will
venture the utmost hazards for the satisfaction of their lusts, as he also
did afterward. The Pharisees were in the very same state and condition.
Matt. xxi. 26, they would fain have
decried the ministry of John, but durst not for fear of the people; and,
verse 46 of the same chapter, by the
same argument were they deterred from killing our Saviour, who had highly
provoked them by a parable setting out their deserved and approaching
destruction. They durst not do it for fear of a tumult among the people,
seeing they looked on him as a prophet. Thus God overawes the hearts of
innumerable persons in the world every day, and causeth them to desist from
attempting to bring forth the sins which they had conceived. Difficulties
they shall be sure to meet withal, yea, it is likely, if they
should attempt it, it would prove impossible for them to accomplish. We
owe much of our quiet in this world unto 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 into them daily,
but that they judge it impossible for them to fulfil what they aim at.
(2dly.) God doth 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 whereby he
casts up banks and gives bounds to the lusts of men, that they break not
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,
Rom. ii. 14, 15, “For when the
Gentiles, which have not the law, do by nature the things contained in the
law, these, having not the law, are a law unto themselves: which show the
work of the law written in their hearts, their conscience also bearing
witness, and their thoughts the mean while accusing or else excusing one
another.” If any men in the world may be thought to be given up to pursue
and fulfil all the sins that their lusts can conceive, it is those that
have not the law, to whom the written law of God doth not denounce the evil
that attends it. “But though they have it not,” saith the apostle, “they
show forth the work of it; they do many things which it requireth, and
forbear or abstain from many things that it forbiddeth, and so show forth
its work and efficacy.” But whence is it that they so do? 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 out unto; for conscience is a man’s prejudging of himself with
respect unto the future judgment of God. Thus Felix was staggered in his
pursuit of sin, when he trembled at Paul’s preaching of righteousness and
judgment to come, Acts xxiv.
25. So Job tells us that the consideration of punishment from
God hath a strong influence on the minds of men to keep them from sin,
Job xxxi. 1–3. How the Lord makes
use of that consideration, even towards his own, when they have broken the
cords of his love and cast off the rule of his grace for a season, I have
before declared.
(3dly.) God doth this same work by making effectual
an argument “ab inutili,” — from the
unprofitableness of the thing that men are engaged in. By this
were the brethren of Joseph stayed from slaying him: Gen. xxxvii. 26, 27, “What profit
is it,” say they, “if we slay our brother, and conceal his
blood?” — “We shall get nothing by it; it will bring in no advantage or
satisfaction unto us.” And the heads of this way of God’s obstructing
conceived sin, or the springs of these kinds of arguments, are so many and
various that it is impossible to insist particularly upon them. There is
nothing present or to come, nothing belonging to this life or another,
nothing desirable or undesirable, nothing good or evil, but, at one time or
another, an argument may be taken from it for the obstructing of sin.
(4thly.) God accomplisheth this work by arguments
taken “ab honesto,” — from what is
good and honest, what is comely, praiseworthy, and
acceptable unto himself. This is the great road wherein he walks with the
saints under their temptations, or in their conceptions of sin. He
recovers effectually upon their minds a consideration of all those springs
and motives to obedience which are discovered and proposed in the gospel,
some at one time, some at another. He minds them of his own love, mercy,
and kindness, — his eternal love, with the fruits of it, whereof
themselves have been made partakers; he minds them of the blood of his
Son, his cross, sufferings, tremendous undertaking in the work of
mediation, and the concernment of his heart, love, honour, name, in their
obedience; minds them of the love of the Spirit, with all his
consolations, which they have been made partakers of, and privileges
wherewith by him they have been intrusted; minds them of the
gospel, the glory and beauty of it, as it is revealed unto their
souls; minds them of the excellency and comeliness of obedience, —
of their performance of that duty they owe to God, — of that peace,
quietness, and serenity of mind that they have enjoyed therein. On the
other side, he minds them of being a provocation by sin unto the
eyes of his glory, saying in their hearts, “Do not that abominable thing
which my soul hateth;” minds them of their wounding the Lord Jesus
Christ, and putting him to shame, — of their grieving the Holy
Spirit, whereby they are sealed to the day of redemption, — of their
defiling his dwelling-place; minds them of the reproach,
dishonour, scandal, which they bring on the gospel and the profession
thereof; minds them of the terrors, darkness, wounds, want of
peace, that they may bring upon their own souls. From these and the like
considerations doth God put a stop to the law of sin in the heart, that it
shall not go on to bring forth the evil which it hath conceived. I could
give instances in argument of all these several kinds recorded in the
Scripture, but it would be too long a work for us, who 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: Gen. xxxix. 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 his 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 wherewith Abigail prevailed on David, 1
Sam. xxv. 31, to withhold him from self-revenge and murder, was
of the same nature; and he acknowledgeth that it was from the Lord,
verse 32. I shall 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 procedure.
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, Gen. xx. 6, “I have withheld thee from
sinning against me.” Now, this could not be done by any of the arguments
which we have insisted on, because Abimelech knew not that the thing he
intended was sin; and therefore he pleads, that in the “integrity of his
heart and innocency of his hands” he did it, verse 5.
God turned about his will and thoughts, that he should not accomplish his
intention; but by what ways or means is not revealed. Nor is it evident
what course he took in the change of Esau’s heart, when he came out against
his brother to destroy him, Gen. xxxiii.
4. Whether he stirred up in him a fresh spring of natural
affection, or caused him to consider what grief by this means he should
bring to his aged father, who loved him so tenderly; or whether, being now
grown great and wealthy, he more and more despised the matter of difference
between him and his brother, and so utterly slighted it, is not known. It
may be God did it by an immediate, powerful act of his Spirit upon his
heart, without any actual intervening of these or any of the like
considerations. Now, though the things mentioned are in themselves at
other times feeble and weak, yet when they are managed by the Spirit of God
to such an end and purpose, they certainly become effectual, and are the
matter of his preventing grace.
[2.] God prevents the bringing forth of conceived sin by
real spiritual saving grace, and that 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 meets men sometimes, in their highest resolutions for sin,
with the highest efficacy of his grace. Hereby he manifests the power
of his own grace, and gives the soul a farther experience of the law
of sin, when it takes such a farewell of it as to be changed in the midst
of its resolutions to serve the lusts thereof. By this he melts down the
lusts of men, causeth them to wither at the root, that they shall no more
strive to bring forth what they have conceived, but be filled with shame
and sorrow at their conception. An example and instance of this proceeding
of God, for the use and instruction of all generations, we
have in Paul. His heart was full of wickedness, blasphemy, and
persecution; his conception of them was come unto rage and madness, and a
full purpose of exercising them all to the utmost: so the story relates it,
Acts 9; so himself declares the state
to have been with him, Acts
xxvi. 9–12, 1 Tim. i.
13. In the midst of all this violent pursuit of sin, a voice
from heaven shuts up the womb and dries the breasts of it, and he cries,
“Lord, what wilt thou have me to do?” Acts ix.
6. The same person seems to intimate that this is the way of
God’s procedure with others, even to meet them with his converting grace in
the height of their sin and folly, 1 Tim. i.
16: for he himself, he says, was a pattern of God’s dealing with
others; as he dealt with him, so also would he do with some such-like
sinners: “For this cause I obtained mercy, that in me first Jesus Christ
might show forth all long-suffering, for a pattern to them which should
hereafter believe on him to life everlasting.” And we have not a few
examples of it in our own days. Sundry persons on set purpose going to
this or that place to deride and scoff at the dispensation of the word,
have been met withal in the very place wherein they designed to serve their
lusts and Satan, and have been cast down at the foot of God. This way of
God’s dealing with sinners is at large set forth, Job xxxiii. 15–18. 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 setter forth of strange gods,” which at Athens was death by the
law. In the midst of this frame of spirit God meets with him by converting
grace, sin withers in the womb, and he cleaves to Paul and his doctrine,
Acts xvii. 18–34. The like
dispensation towards Israel we have, Hos. xi.
7–10. 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 do but attend to their own experiences and the examples of
this work of his mercy amongst them. Every day, one 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 doth it by the same grace in the
renewed communications of it; that is, by special assisting
grace. This is the common way of his dealing with believers in this
case. That they also, through the deceitfulness of sin, may be carried on
to the conceiving of this or that sin, was before declared. God puts a
stop to their progress, or rather to the prevalency of the law of sin in
them, and that by giving in unto them special assistances needful for their
preservation and deliverance. As David says of himself, Ps. lxxiii. 2, “His feet were almost
gone, his steps had well-nigh slipped,” — he was at the very brink of
unbelieving, despairing thoughts and conclusions about God’s providence in
the government of the world, from whence he was recovered, as
he afterwards declares, — so is it with many a believer; he is oftentimes
at the very brink, at the very door of some folly or iniquity, when God
puts in by the efficacy of actually assisting grace, and recovers them to
an obediential frame of heart again. And this is a peculiar work of
Christ, wherein he manifests and exerts his faithfulness towards his own:
Heb. ii. 18, “He is able to succour
them that are tempted.” It is not an absolute power, but a power clothed
with mercy, that is intended, — such a power as is put forth from a sense
of the suffering of poor believers under their temptations. And how doth
he exercise this merciful ability towards us? Heb. iv.
16, he gives forth, and we find in him, “grace to help in time
of need,” — seasonable help and assistance for our deliverance, when we are
ready to be overpowered by sin and temptation. When lust hath conceived,
and is ready to bring forth, — when the soul lies at the brink of some
iniquity, — he gives in 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 suffer them to be worried with the power of sin,
nor to be carried out unto ways that shall dishonour the gospel, or fill
them with shame and reproach, and so render them useless in the world; but
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 Cor. x.
13, “There hath no temptation taken you but such as is common to
man: but God is faithful, who will not suffer you to be tempted above that
ye are able; but will with the temptation also make a way to escape, that
ye may be able to bear it.” Temptation shall try us, — it is for our good;
many holy ends doth the Lord compass and bring about 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. And as this may be done several
ways, as I have elsewhere declared, so this we are now upon is one of the
most eminent, — namely, by supplies of grace to enable the soul to bear up,
resist, and conquer. And when once God begins to deal in this way of love
with a soul, he will not cease to add one supply after another, until the
whole work of his grace and faithfulness be accomplished; an example hereof
we have, Isa.
lvii. 17, 18. Poor sinners there are so far captivated to 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 give them over; he is
in the pursuit of a design of love towards them, and so ceaseth not until
they are recovered. These are the general heads of the second way whereby
God hinders the bringing forth of conceived sin, — namely, by working on
the will of the sinner. He doth it either by common convictions or special
grace, so that of their own accord they shall let go the
purpose and will of sinning that they are risen up unto. And this is no
mean way of his providing for his own glory and the honour of his gospel in
the world, whose professors would stain the whole beauty of it were they
left to themselves to bring forth all the evil that is conceived in their
hearts.
3dly. Besides these general ways, there is
one yet more special, that at once worketh both upon the power and
will of the sinner, and this is the way of afflictions, concerning
which one word shall close this discourse. Afflictions, I say, work by
both these ways in reference unto conceived sin. They work providentially
on the power of the creature. When a man hath conceived a sin, and is in
full purpose of the pursuit of it, God oftentimes sends a sickness and
abates his strength, or a loss cuts him short in his plenty, and so takes
him off from the pursuit of his lusts, though it may be his heart is not
weaned from them. His power is weakened, and he cannot do the evil he
would. In this sense it belongs to the first way of God’s obviating the
production of sin Great afflictions work sometimes not from their own
nature, immediately and directly, but from the gracious purpose and
intendment of him that sends them. He insinuates into the dispensation of
them that of grace and power, of love and kindness, which shall effectually
take off the heart and mind from sin: Ps. cxix.
67, “Before I was afflicted I went astray, but now have I kept
thy word.” And in this way, because of the predominancy of renewing and
assisting grace, they belong unto the latter means, of preventing sin.
And these are some of the ways whereby it pleaseth God to
put a stop to the progress of sin, both in believers and unbelievers, which
at present we shall instance in; and if we would endeavour farther to
search out his ways unto perfection, yet we must still conclude that it is
but a little portion which we know of him.
Chapter XIV.
The power of sin farther demonstrated by the effects it hath had
in the lives of professors — First, in actual sins — Secondly, in habitual
declensions.
We are now to proceed unto other
evidences of that sad truth which we are in the demonstration of. But the
main of our work being passed through, I shall be more brief in the
management of the arguments that do remain.
That, then, which in the next place may be fixed upon, is
the demonstration which this law of sin hath in all ages given
of its power and efficacy, by the woful fruits that it hath brought forth,
even in believers themselves. Now, these 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 which, by the rule of
James, before unfolded, are to be laid to the account of this law of sin,
and belong unto the fourth head of its progress, and are both of them
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 shall find our position
evidenced. Should I 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 the particulars of them are known to all,
so that I shall not need to mention them, nor the many aggravations that in
their circumstances they are attended with. Only some few things tending
to the rendering of our present consideration of them useful may be
remarked; as, —
(1.) They are most of them in the lives of men that were
not of the lowest form or ordinary sort of believers, but of men
that had a peculiar eminency in them on the account of their 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, by
the shoulders and upwards, in profession, yea, in real holiness. And
surely that must needs be of a mighty efficacy that 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 out of 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 fell not into their great sins at
the beginning of their profession, when they had 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
acquaintance with all these things, together with innumerable motives unto
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, Gen. ix.
Righteous Lot seems to have been towards the end of his days ere he defiled
himself with the abominations recorded. David, in a short life, had as
much experience of grace and sin, and as much close, spiritual communion
with God, as ever had any of the sons of men, before he was cast to the
ground by this law of sin. So was it with Hezekiah in his degree, which
was none of the meanest. Now, to set upon such persons, so well acquainted with its power and deceit, so armed and provided
against it, that had been conquerors over it for so many years, and to
prevail against them, it argues a power and efficacy too mighty for every
thing 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 excellency of his ways, the sweetness of his love and of
communion with him, than they had? who hath either better furniture to
oppose sin withal, or more obligation so to do, than they? and yet we see
how fearfully they were prevailed against.
(3.) As if God had permitted their falls on set purpose,
that we might learn to be wary of this powerful enemy, they all of them
fell out when they had newly received great and stupendous mercies
from the hand of God, that ought to have been strong obligations unto
diligence and watchfulness in close obedience. Noah was but newly come
forth of that world of waters, wherein he saw the ungodly world
perishing for their sins, and himself preserved by that astonishable
miracle which all ages must admire. Whilst the world’s desolation was an
hourly remembrancer unto him of his strange preservation by the immediate
care and hand of God, he falls into drunkenness. Lot had newly
seen that which every one that thinks on cannot but tremble, lie saw, as
one speaks, “hell coming out of heaven” upon unclean sinners; the
greatest evidence, except the cross of Christ, that God ever gave in his
providence of the judgment to come. He saw himself and children delivered
by the special care and miraculous hand of God; and yet, whilst 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 given him round about, and he makes use of his peace
from a world of trials and troubles to contrive murder and
adultery. Immediately it was after Hezekiah’s great and miraculous
deliverance that he falls into his carnal pride and boasting. I
say, their falls in such seasons seem to be permitted on set purpose to
instruct us all in the truth that we have in hand; so that no persons, in
no seasons, with what furniture of grace soever, can promise themselves
security from its prevalency any other ways than by keeping close
constantly to Him who hath supplies to give out that are above its reach
and efficacy. Methinks this should make us look about 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?” Are we better than Lot, whose
“righteous soul was vexed with the evil deeds of ungodly men,” 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?” or better than Hezekiah, who appealed to God
himself, that he had served him uprightly, with a perfect heart? And yet
what prevalency this law of sin wrought in and over them we see. And there
is no end of the like examples. They are all set up as buoys to discover
unto us the sands, the shelves, the rocks, whereupon they made their
shipwreck, to their hazard, danger, loss, yea, and would have done to their
ruin, had not God been pleased in his faithfulness graciously to prevent
it. And 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 whereunto they had attained,
which are found in many believers. Promises of growth and improvement are
many and precious, the means excellent and effectual, the benefits great
and unspeakable; yet it often falls out, that instead hereof decays and
declensions are found upon professors, yea, in and upon many of the saints
of God. Now, whereas this must needs principally and chiefly be from the
strength and efficacy of indwelling sin, and is therefore a great evidence
thereof, I shall first evince the observation itself to be true, — namely,
that some of the saints themselves do oftentimes so decline from that
growth and improvement in faith, grace, and holiness which might justly be
expected from them, — and then show that the cause of this evil lies in
that that we are treating of. And that it is the cause of total apostasy
in unsound professors shall be after declared. But this is a greater work
which we have in hand. The prevailing upon true believers unto a sinful
declension and gradual apostasy, requires a putting forth of more strength
and efficacy than the prevailing upon unsound professors unto total
apostasy; as the wind which will blow down a dead tree that hath
no root to the ground will scarcely shake or bow a living, well-rooted
tree. But this it will do. There is mention made in the Scripture of
“the first ways of David,” and they are commended above his latter,
2 Chron. xvii. 3. 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 his numbering of the people were certainly
rooted in a declension from his first frame. Those rushes did not grow
without mire. David would not have clone 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 unto all the
ordinances of God; all which were eminent in him. But his strength is
impaired by the efficacy and deceitfulness of sin, his locks cut, and he
becomes a prey to vile lusts and temptations. We have a notable instance
in most of the churches that our Saviour awakens to the
consideration of their condition in the Revelation. We may single out one
of them. Many good things were there in the church of Ephesus, Rev. ii. 2, 3, for which it is greatly
commended; but yet it is charged with a decay, a declension, a gradual
falling off and apostasy: Verses 4,
5, “Thou hast left thy first love. Remember therefore from
whence thou art 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 of what they had
formerly, by the testimony of Christ himself. The same also might be
showed concerning the rest of those churches, 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, Jer. ii. 2,
3; of our “first faith,” 1 Tim. v.
12; of “the beginning of our confidence,” Heb. iii. 14. And cautions are given
that we “lose not the things that we have wrought,” 2 John
8. But what need we look back or search for instances to
confirm the truth of this observation? An habitual declension from first
engagements unto God, from first attainments of communion with God, from
first strictness in duties of obedience, is ordinary and common amongst
professors.
Might we to this purpose take a general view of the
professors in these nations, — among whom the lot of the best of us will be
found, in part or in whole, in somewhat or in all, to fall, — we might be
plentifully convinced of the truth of this observation:—
(1.) Is their zeal for God as warm, living,
vigorous, effectual, solicitous, as it was in their first giving themselves
unto God? or rather, is there not a common, slight, selfish frame of spirit
in the room of it come upon most professors? Iniquity hath abounded, and
their love hath waxed 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, Ps. cxix.
136, “Rivers of waters run down mine eyes, because men keep not
thy law?” Were not their souls solicitous about the interest of Christ in
the world, like Eli’s about the ark? Did they not contend earnestly for
the faith once delivered to the saints, and every parcel of it, especially
wherein the grace of God and the glory of the gospel was especially
concerned? Did they not labour to judge and condemn the world by a
holy and separate conversation? And do now the
generality of professors abide in this frame? Have they grown, and made
improvement in it? or is there not a coldness and indifference grown upon
the spirits of many in this thing? yea, do not many despise all these
things, and look upon their own former zeal as folly? May we not see many,
who have formerly been of esteem in ways of profession, become
daily a scorn and reproach through their miscarriages, and that justly, to
the men of the world? Is it not with them as it was of old with the
daughters of Zion, Isa. iii.
24, when God judged them for their sins and wantonness? Hath
not the world and self utterly ruined their profession? and are they not
regardless of the things wherein they have formerly declared a singular
concermnent? yea, are not some come, partly on one pretence, partly on
another, to an open enmity unto, 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 farther, whose hypocrisy the Lord Jesus Christ will
shortly judge, how is it with the best? Are not almost all men grown cold
and slack as to these things? are they not less concerned in them than
formerly? are they not grown weary, selfish in their religion; and so
things be indifferent well at home, scarce care how they go abroad in the
world? at least, do they not prefer their ease, credit, safety, secular
advantages before these things? — a frame that Christ abhors, and declares
that those in whom it prevails are none of his. Some, indeed, seem to
retain a good zeal for truth; but wherein they make the fairest appearance,
therein will they be found to be most abominable. They cry out against
errors, — not for truth, but for party’s and interest’s sake. Let a man be
on their party and promote their interest, be he never so corrupt in his
judgment, he is embraced, and, it may be, admired. This is not zeal for
God, but for a man’s self. It is not, “The zeal of thine house hath eaten
me up,” but, “Master, forbid them, because they follow not with us.”
Better it were, doubtless, for men never to pretend unto any zeal at all
than to substitute such wrathful selfishness in the room of it.
(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 have done of old? How precious hath the word
been to them formerly! What joy and delight have they had in attendance
thereon! How would they have run and gone to have been made partakers of
it, where 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 the approach of it a real joy unto their souls? Did they not
long after the converse and corn-mullion of saints, and could they not
undergo manifold perils for the attainment of it? And doth this frame
still abide upon them? Are there not decays and declensions to be found
amongst them? May it not be said, “Grey hairs are here and there upon
them, and they perceive it not?” Yea, are not men ready to say with
them of old, “What a weariness is it!” Mal. i.
13. It is even a burden and a weariness to be tied up to the
observation of all these ordinances. What need we be at all so strict in
the observation of the Sabbath? What need we hear so often?
What need this distinction in hearing? Insensibly a great disrespect, yea,
even a contempt of the pleasant and excellent ways of Christ and his gospel
is fallen upon many professors.
(3.) May not the same conviction be farther 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 of sinning abiding in many as was in days
of old, the same exact performance of private duties, the same love to 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, wherewith the air
is tainted, will not suffer us so to say.
We need, then, go no farther than this wretched generation
wherein we live, to evince the truth of the observation laid down as the
foundation of the instance insisted on. The Lord give repentance before it
be too late!
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 whereof I shall not need to go farther
than the general rule which out of James we have already considered, —
namely, that lust or indwelling sin is the cause of all actual sin and all
habitual declensions in believers. This is that which the apostle intends
in that place to teach and declare. I shall, therefore, handle these two
things, and show, — 1. That this doth evince a great efficacy and
power in sin; 2. Declare the ways and means whereby 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, to
oppose it.
1. It appears to be a work of great power and
efficacy from the provision that is made against it, which it prevails
over. There is in the covenant of grace plentiful provision made, not only
for the preventing of declensions and decays in believers, but also for
their continual carrying on towards perfection; as, —
(1.) The word itself and all the ordinances of the
gospel are appointed and given unto us for this end, Eph. iv. 11–15. 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 the preventing of decays and declensions in the saints, all for
the carrying them on to perfection; so it is said, verse
12. In general, it is for the “perfecting of the saints,”
carrying on the work of grace in them, and the work of holiness and obedience by them; or for the edifying of 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 appointed thus to carry
them on, thus to build them up? Hath it bounds fixed to its work? Doth it
carry them so far, and then leave them? “No,” saith the apostle, verse 13. The dispensation of the
word of the gospel, and the ordinances thereof, 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 unto us in this world.
But what and if oppositions and temptations do lie in the way, Satan and
his instruments working with great subtlety and deceit? Why, verse 14, these ordinances are
designed for our safeguarding and deliverance from all their attempts and
assaults, that so being preserved in the use of them, or “speaking the
truth in love, we may grow up unto him in all things who is the head, even
Christ Jesus.” This is, in general, the use of all gospel ordinances, the
chief and main end for which they were given and appointed of 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 the same to be the especial end of them
distinctly. Briefly, the word is milk and strong meat, for the nourishing
and strengthening of all sorts and all degrees of believers. It hath both
seed and water in it, and manuring with it, to make them fruitful The
ordinance of the supper is appointed on purpose for the strengthening of
our faith, in the remembrance of the death of the Lord, and the exercise of
love one towards another. The communion of saints is for the edifying each
other in faith, love, and obedience.
(2.) There is that which adds weight to this consideration.
God suffers us not to be unmindful of this assistance he hath
afforded us, but is continually calling upon us to make use of the means
appointed for the attaining of the end proposed. He shows them unto us, as
the angel showed the water-spring to Hagar. Commands, exhortations,
promises, threatenings, are multiplied to this purpose; see them summed up,
Heb. ii. 1. He is continually saying
to us, “Why will ye die? why will ye wither and decay? Come to the
pastures provided for you, and your souls shall live.” If we see a lamb
run from the fold into the wilderness, we wonder not if it be torn and rent
of wild beasts. If we see a sheep leaving its green pastures and
watercourses, to abide in dry barren heaths, we count it no
marvel, nor inquire farther, 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 durst set upon them there. If
we see sheep pining in full pastures, we judge them to be 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 rent and torn with divers lusts, and do pine away with
hunger and famine; but to see men living under and enjoying all the means
of spiritual thriving, yet to decay, not to be fat and flourishing, but
rather daily to pine and wither, this argues some secret powerful
distemper, whose poisonous and noxious qualities hinder the virtue and
efficacy of the means they enjoy. This is indwelling sin. So wonderfully
powerful, so effectually poisonous it is, that it can bring leanness on 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, administration of sacraments, and
yet grow colder every day than others in zeal for God, more selfish and
worldly, even habitually to decline as to the degrees of holiness which
they had attained unto.
(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 so a living
head as that he tells us that “because he liveth we shall live also,”
John xiv. 19. He communicates of
spiritual life to all that are His. In him is the fountain of our life;
which is therefore said to be “hid with him in God,” Col. iii. 3. And this life he gives
unto his saints by quickening of them by his Spirit, Rom. viii. 11; and he continues it
unto them by the supplies of living grace which he communicates unto them.
From these two, his quickening of us, and continually giving out supplies
of life unto us, he is said to live in us: Gal. ii.
20, “I live; yet not I, but Christ liveth in me;” — “The
spiritual life which I have is not mine own; not from myself was it educed,
not by myself is it maintained, 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.” Neither doth this living head communicate only
a bare life unto believers, that they should merely live and no more, a
poor, weak, dying life, as it were; but he gives out sufficiently to afford
them a strong, vigorous, thriving, flourishing life, John x. 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 as that they may flourish, be fat and
fruitful. Thus is it with the whole body of Christ, and every member
thereof, Eph. iv.
15, 16, whereby it “grows 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 supplieth, according to the effectual
working in the measure of every part, maketh increase of the
body unto 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
inexhaustible; his life, the fountain of ours, full and eternal; his heart
bounteous and large; his hand open and liberal: so that there is no doubt
but that he communicates supplies of grace for their increase in holiness
abundantly unto all his saints. Whence, then, is it that they do not all
flourish and thrive accordingly? As you may see it oftentimes in a natural
body, so is it here. Though the seat and rise of the blood and spirits in
head and heart be excellently good and sound, yet there may be a withering
member in the body; somewhat intercepts the influences of life unto it, so
that though the heart and head do perform their orifice, in giving of
supplies no less to that than they do to any other member, yet all the
effect produced is merely to keep it from utter perishing, — it grows weak
and decays every day. The withering and decaying of any member in Christ’s
mystical body is not for the want of his communication of grace for an
abundant life, but from the powerful interception that is made of the
efficacy of it, by the interposition and opposition of indwelling sin.
Hence it is that where lust grows strong, a great deal of grace will but
keep the soul alive, and not give it any eminency in fruitfulness at all.
Oftentimes Christ gives very much grace where not many of its effects do
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 farther fruitfulness. As a virtuous medicine, that
is fit both to check vicious and noxious humours, and to comfort, refresh,
and strengthen nature, if the evil humour be strong and greatly prevailing,
spends its whole strength and virtue in the subduing and correcting of it,
contributing much less to the relief of nature than otherwise it would do,
if it met not with such opposition; so is it with the eye-salve and the
healing grace which we have abundantly from the wings of the Sun of
Righteousness. It is forced oftentimes to put forth its virtue to oppose
and contend against, and in any measure subdue, prevailing lusts and
corruptions. That the soul receiveth not that strengthening unto duties
and fruitfulness which otherwise it might receive by it is from hence. How
sound, healthy, and flourishing, how fruitful and exemplary in holiness,
might many a soul be by and with that grace which is continually
communicated to it from Christ, which now, by reason of the power of
indwelling sin, is only not dead, but weak, withering, and useless! And
this, if any thing, is a notable evidence of the efficacy of indwelling
sin, that it is able to give 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, yet many believers do
decline and decay, and that habitually, as to what they had attained unto,
their last ways not answering their first. This makes
the vineyard in the “very fruitful hill” to bring forth so many wild
grapes; this makes so many trees barren in fertile fields.
(4.) Besides the continual supplies of grace that
constantly, according to the tenure of the covenant, are communicated unto
believers, which keeps them that they thirst no more as to a total
indigence, there is, moreover, a readiness in the Lord Christ to
yield peculiar succour to the souls of his, according as their occasions
shall require. The apostle tells us that he is “a merciful High Priest,”
and “able” (that is, ready, prepared, and willing) “to succour them that
are tempted,” Heb. ii. 18; and we are on that
account 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
sufficient, seasonable, suitable unto any especial trial or temptation that
we may be exercised withal. Our merciful High Priest is ready to give out
this especial seasonable 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 hath also peculiar
refreshing showers for times of drought; and this is exceedingly to the
advantage of the saints for their preservation and growth in grace; and
there may very many more of the like nature be added. But now, I say,
notwithstanding all these, and the residue of the like importance, such is
the power and efficacy of indwelling sin, so great its deceitfulness and
restlessness, so many its wiles and temptations, it often falls out that
many of them for whose growth and improvement all this provision is made do
yet, as was showed, go back and decline, even as to their course of walking
with God. Samson’s strength fully evidenced itself when he brake seven
new withes and seven new cords, wherewith he was bound, as
burning tow and as thread. The noxious humour in the body, which is so
stubborn as that no use of the most sovereign remedies can prevail against
it, ought to be regarded. Such is this indwelling sin if 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, though never so
sovereign; and is therefore assuredly of exceeding efficacy. Besides,
believers have innumerable obligations upon them, from the love,
the command of God, to grow in grace, to press forward towards perfection,
as they have abundant means provided for them so to do. Their doing so is
a matter of the greatest advantage, profit, sweetness, contentment unto
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, fruitful; they 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 his destruction than the enjoyment of all
this world and all that it can afford. 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 woful condition mentioned. Hence it is with believers sometimes
as it is with men in some places at sea. They have a good and fair gale of
wind, it may be, all night long; they ply their tackling, attend diligently
their business, and, it may be, take great contentment to consider how they
proceed in their voyage. In the morning, or after a season, coming to
measure what way they have made, and what progress they have had, they find
that they axe much backward of what they were, instead of getting one step
forward. Falling into a swift tide or current against them, it hath
frustrated all their labours, and rendered the wind in their sails almost
useless; somewhat thereby they have borne up against the stream, but have
made no progress. So is it with believers. They have a good gale of
supplies of the Spirit from above; they attend 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 hath
kept them, indeed, that they have not been driven and split on rocks and
shelves, — it hath preserved them from gross, scandalous sins: but yet they
have lost in their spiritual frame, or gone backwards, and are entangled
under many woful decays; which is a notable evidence of the life of sin,
about which we are treating. Now, because the end 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 that it
produceth, there is none more dangerous or pernicious than that we have
last insisted on, — namely, that it prevails upon many professors unto an
habitual declension from their former ways and attainments, notwithstanding
all the sweetness and excellency which their souls have found in them; — I
shall, as was said, in the next place, consider by what ways and means, and
through what assistance, it usually prevails in this kind, that we may the
better be instructed to watch against it.
Chapter XV.
Decays in degrees of grace caused by indwelling sin — The ways of
its prevalency to this purpose.
2. The ways and means whereby
indwelling sin prevaileth on believers unto habitual declensions and decays
as to degrees of grace and holiness is that now which comes under
consideration; and they are many:—
(1.) Upon the first conversion and calling of
sinners unto God and Christ, they have usually 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; as upon a land-flood, when many lesser streams run into a river,
it swells over its bounds, and rolls on with a more than ordinary fulness.
Now, if these springs be not kept open, if they prevail not for the
continuance of these showers, they must needs decay and go backwards. We
shall name one or two of them:—
[1.] They have a fresh, vigorous sense of pardoning
mercy. According as this is in the soul, so will its love and delight
in God, so will its obedience be; as, I say, is the sense of gospel pardon,
so will be the life of gospel love. Luke vii.
47, “I say unto thee,” saith 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 loveth little.” Her great love was an evidence of
great forgiveness, and her great sense of it: for our Saviour is not
rendering a reason of her forgiveness, as though it were for her love; but
of her love, that it was because of her forgiveness. Having in the
foregoing parable, from verse
40 and onwards, convinced the Pharisee with whom he had to do
that he to whom most was forgiven would love most, as verse 43, he thence 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,” lies next their heart. This greatly subdues their hearts and
spirits unto all in God, and quickens them unto 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 unto
God.
[2.] The fresh taste they have had of spiritual
things keeps up such a savour and relish of them in their souls, as
that worldly contentments, whereby men are drawn off from close walking
with God, are rendered sapless and undesirable unto them.
Having tasted of the wine of the gospel, they desire no other, for they
say, “This is best.” So was it with the apostles, upon that option offered
them as to a departure from Christ, upon the apostasy of many false
professors: “Will ye also go away?” John vi.
67. They answer by Peter, “Lord, to whom shall we go? thou hast
the words of eternal life,” verse
68. They had such a fresh savour 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. As a man that hath been long
kept in a dungeon, if brought forth on a sudden into the light of the sun,
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 shall ever be
contented on any account to be under darkness again; so is it with souls
when first translated into the marvellous light of Christ, to behold the
beauties of the new creation. They see a new glory in him, that hath quite
sullied the desirableness of all earthly diversions. And they see a new
guilt and filth in sin, that gives them an utter abhorrency of its old
delights and pleasures; and so of other things.
Now, whilst these and the like 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 suffers them not 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, at least one way whereby
indwelling sin prepares men for decays and declensions in grace and
obedience, — it endeavours to stop or taint these springs. And there are
several ways whereby it brings this to pass:—
1st. It works by sloth and
negligence. It prevails in the soul to a neglect of stirring up
continual thoughts of or about the things that so powerfully influence it
unto strict and fruitful obedience. If care be not taken, if diligence and
watchfulness be not used, and all means that are appointed of God to keep a
quick and living sense of them upon the soul, they will dry up and decay;
and, consequently, that obedience that should spring from them will do so
also. Isaac digged wells, but the Philistines stopped
them, and his flocks had no benefit by them. Let the heart never so
little disuse itself to gracious, soul-affecting thoughts of the love of
God, the cross of Christ, the greatness and excellency of gospel mercy, the
beauties of holiness, they will quickly be as much estranged to a man as he
can be to them. He that shuts his eyes for a season in the sun, when he
opens them again can see nothing at all. And so much as a man loseth of
faith towards these things, so much will they lose of power towards him.
They can do little or nothing upon him because of his unbelief, which formerly were so exceedingly effectual towards him. So was
it with the spouse in the Canticles, chap. v.
2; Christ calls unto her, verse 1,
with a marvellous loving and gracious invitation unto communion with
himself. She who had formerly been ravished at the first hearing of that
joyful sound, being now under the power of sloth and carnal ease, returns a
sorry excusing 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 unto an inadvertency of the motions of God’s Spirit in their
former apprehensions of divine love, and a negligence of stirring up
continual thoughts of faith about it, a decay grows insensibly upon the
whole soul. Thus God oft complains that his people had “forgotten him;”
that is, grew unmindful of his love and grace, — which was the beginning of
their apostasy.
2dly. By unframing the soul, so that it
shall have formal, weary, powerless thoughts of those things which should
prevail with it unto diligence in thankful obedience. The apostle cautions
us that in dealing with God we should use reverence and godly fear, because
of his purity, holiness, and majesty, Heb.
xii. 28, 29. And this is that which the Lord himself spake in
the destruction of Nadab and Abihu, “I will be sanctified in them that come
nigh me,” Lev. x. 3. He will be dealt withal in
an awful, holy, reverent manner. So are we to deal with all the things of
God wherein or whereby we have communion with him. The soul is to have a
great reverence of God in them. When men begin to take them into slight or
common thoughts, not using and improving them unto the utmost for the ends
whereunto they are appointed, they lose all their beauty, and glory, and
power towards them. When we have any thing to do wherein 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 doth not only require that we bear his love and grace in
remembrance, but that, as much as in us lieth, we do it according to the
worth and excellency of them. It was the sin of Hezekiah that he “rendered
not again according to the benefits done to him,” 2 Chron. xxxii. 25. So, whilst we
consider gospel truths, the uttermost endeavour of the soul ought to be,
that we may be “changed into the same image” or likeness, 2 Cor. iii. 18; that is, that they
may have their full power and effect upon us. Otherwise, James tells us
what our “beholding the glory of the Lord in a glass,” there mentioned by
the apostle, — that is, reading or hearing the mind of God in Christ
revealed in the gospel, — comes unto: James i.
23, 24, “It is but like unto a man beholding his natural face in
a glass: for he beholdeth himself, and goeth away, and straightway
forgetteth what manner of man he was.” It makes no impression upon him,
begets no idea or image of his likeness in his imagination;
because he doth it only slightly, and with a transient look. So is it with
men that will indeed think of gospel truths but in a slight manner, without
endeavouring, with all their hearts, minds, and strength, to have them
ingrafted upon their souls, and all the effects of them produced in them.
Now, this is the way of sinners in their first engagements unto God. They
never think of pardoning mercy, but they labour to affect their whole souls
with it, and do stir up themselves unto suitable affections and returns of
constant obedience. They think not of the excellency of Christ and
spiritual things, now newly discovered unto them in a saving light, but
they press with all their might after a farther, 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 be not used to
improve and grow in this wisdom, to keep up this frame, indwelling sin,
working by the vanity of the minds of men, will insensibly bring them to
content themselves with slight and rare thoughts of these things, without a
diligent, sedulous endeavour to give them their due improvement upon the
soul. As men decay herein, so will they assuredly decay and decline in the
power of holiness and close walking with God. The springs being stopped or
tainted, the streams will not run so swiftly, at least not so
sweetly, as formerly. Some, by this means, under an uninterrupted
profession, insensibly wither almost into nothing. They talk of religion
and spiritual things as much as ever they did in their lives, and perform
duties with as much constancy as ever they did; but 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 an overly manner; whereby they
have lost all their life, vigour, savour, and efficacy towards them. Be
always serious in spiritual things if ever you intend to be bettered by
them.
3dly. Indwelling sin oftentimes prevails to the
stopping of these springs of gospel obedience, by false and foolish
opinions corrupting the simplicity of the gospel. False opinions
are the work of the flesh. From the vanity and darkness of the minds of
men, with a mixture more or less of corrupt affections, do they mostly
proceed. The apostle was jealous over his Corinthians in this matter. He
was afraid lest their minds “should by any means be corrupted from the
simplicity that is in Christ,” 2 Cor.
xi. 2, 3; which he knew would be attended by a decay and
declension in faith, love, and obedience. And thus 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, have, by the corruption of their
minds from the simplicity that is in Christ, by false and foolish opinions,
despised all their own experiences, and rejected all the efficacy of truth,
as to the furtherance of their obedience. Hence John cautions the elect
lady and her children to take heed they were not seduced, lest they should
“lose the things that they had wrought,” 2 Epist. verse
8; — lest they should themselves cast away all their former
obedience as lost, and a thing of no value. We have innumerable instances
hereof in the days wherein we live. How many are there who, not many years
since, put an unspeakable value on the pardon of sin in the blood of
Christ, — who delighted in gospel discoveries of spiritual things, and
walked in obedience to God on the account of them, — who, being beguiled
and turned aside from the truth as it is in Jesus, do despise these springs
of their own former obedience! And as this is done grossly and openly in
some, so there are more secret and more plausible insinuations of corrupt
opinions tainting the springs and fountains of gospel obedience, and,
through the vanity of men’s minds, which is a principal part of indwelling
sin, getting ground upon them. Such are all those that tend to the
extenuation of special grace in its freedom and efficacy, and the
advancement of the wills or the endeavours of men in their spiritual power
and ability. They are works of the flesh; and howsoever some may pretend a
usefulness in them to the promotion of holiness, they will be found to
taint the springs of true evangelical obedience, insensibly to turn the
heart from God, and to bring the whole soul into a spiritual decay.
And this is one way whereby indwelling sin produceth this
pernicious effect of drawing men off from the power, purity, and
fruitfulness attending their first conversion and engagements unto God,
bringing them into habitual declension, at least as unto degrees, of their
holiness and — grace. There is not any thing we ought to be more watchful
against, if we intend effectually to 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 savour unto and efficacy upon the
soul as formerly they have had; and whether an endeavour be maintained to
improve them continually as at the first. A commandment that is always
practiced is always new, as John speaks of that of love. And he that
really improves gospel truths, though he hears them a thousand times, they
will be always new and fresh unto him, because they put him on newness of
practice; when to another, that grows common under them, they are
burdensome and common unto him, and he even loathes the manna that he is so
accustomed unto.
(2.) Indwelling sin doth this by taking men off 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, as finding it newly mortified
to his baits. So he left our Saviour upon his first fruitless attempts.
But it is said he left him only “for a season,” Luke iv.
13. He intended to return again, as he should see his
advantage. So is it with believers also. Being cast out from his interest
in them, he leaves them for a season, at least comparatively he doth so.
Freed from his assaults and perplexing temptations, they proceed vigorously
in the course of their obedience, and so flourish in the ways of God. But
this holds not; Satan returns again, and if the soul stands not continually
upon his guard against him, he will quickly get such advantages as shall
put a notable interruption upon his fruitfulness and obedience. Hence
some, after they have spent some time, it may be some years, in cheerful,
exemplary walking with God, have, upon Satan’s return, consumed all their
latter days in wrestling with perplexing temptations, wherewith he hath
entangled them. Others have plainly fallen under the power of his
assaults. It is like a man who, having for a while lived usefully amongst
his neighbours, done good and communicated according to his ability,
distributing to the poor, and helping all around about him, at length,
falling into the hands of vexatious, wrangling, oppressive men, he is
forced to spend his whole time and revenue in defending himself against
them at law, and so becomes useless in the place where he lives. So is it
with many a believer: after he hath walked in a fruitful course of
obedience, to the glory of God and edification of the church of Christ,
being afresh set upon, by the return of Satan in one way or other, he hath
enough to do all the remainder of his life to keep himself alive; in the
meantime, as to many graces, wofully decaying and going backward, Now, this
also, though Satan hath a hand in it, is from indwelling sin; I mean, the
success is so which Satan doth obtain in his undertaking. This encourageth
him, maketh way for his return, and gives entrance to his temptations You
know how it is with them out of whom he is cast only by gospel conviction;
after he hath wandered and waited a while, he saith he will return to his
house from whence he was ejected. And what is the issue? Carnal lusts
have prevailed over the man’s convictions, and made his soul fit to
entertain returning devils. It is so as to the measure of prevalency that
Satan obtains against believers, upon advantages administered unto him, by
sin’s disposing the soul unto an obnoxiousness to his temptations.
Now, the way and means whereby indwelling sin doth give
advantage to Satan for his return are all those which dispose them toward a
declension, which shall afterward be mentioned. Satan is a diligent, watchful, and crafty adversary; he will neglect no
opportunity, no advantage that is offered unto him. Wherein, then, soever
our spiritual strength is impaired by sin, or which way soever our lusts
press, Satan falls in with that weakness and presseth towards that ruin; so
that all the actings of the law of sin are subservient to this end of
Satan. I shall therefore only at present mention one or two that seem
principally to invite Satan to attempt a return:—
[1.] It entangleth the soul in the things of the
world, all which axe so many purveyors for Satan. When Pharaoh had
let the people go, he heard after a while that they were entangled in the
wilderness, and supposeth that he shall therefore now overtake them and
destroy them. This stirs him up to pursue after them. Satan finding those
whom he hath been cast out from entangled in the things of the world, by
which he is sure to find an easy access unto them, is encouraged to attempt
upon them afresh, as the spider to come down upon the strongest fly that is
entangled in his web; for he comes by his temptations only to impel them
unto that whereunto by their own lusts they axe inclined, by adding poison
to their lusts, and painting to the objects of them. And oftentimes by
this advantage he gets so in upon the souls of men, that they are never
well free of him more whilst 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 shall have more to do
from Satan than they can well withstand. When men are made spiritually
faint, by dealing in and with the world, Satan sets on them, as Amalek did
on the faint and weak of the people that came out of Egypt.
[2.] It produceth this effect by making the soul
negligent, and taking it off from its watch. We have before showed at
large that it is one main part of the effectual deceitfulness of indwelling
sin to make the soul inadvertent, to turn it off from the diligent,
watchful attendance unto its duty which is required. Now, there is not any
thing in reference whereunto diligence and watchfulness are more strictly
enjoined than the returning assaults of Satan: 1 Pet. v.
8, “Be sober, be vigilant.” And why so? “Because of your
adversary the devil.” Unless you are exceeding watchful, at one time or
other he will surprise you; and all the injunctions of our blessed Saviour
to watch axe still with reference unto him and his temptations. Now, when
the soul is made careless and inadvertent, forgetting what an enemy it hath
to deal withal, or is lifted up with the successes it hath newly obtained
against him, then is Satan’s time to attempt a re-entrance of his old
habitation; which if he cannot obtain, yet he makes 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 as the fowls upon
Abraham’s sacrifice; so that if we watch not, as he did, to drive them away
(for by resistance he is overcome and put to flight), he will devour
them.
[3.] Indwelling sin takes advantage to put forth its
efficacy and deceit to withdraw men from their primitive zeal and holiness,
from their first faith, love, and works, by the evil examples of
professors amongst whom they live. When men first engage into the
ways of God, they have a reverent esteem of those whom they believe to have
been made partakers of that mercy before themselves; these they love and
honour, 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 wanting to its advantage. Insensibly it prevails
with men to a compliance with them. “This way, this course of walking, doth
well enough with others; why may it not do so with us also?” Such is the
inward thought of many, that works effectually in them. And so, through
the craft of sin, the generation of professors corrupt one another. As a
stream arising from a clear spring or a fountain, whilst it runs in its own
peculiar channel and keeps its water unmixed, preserves its purity and
cleanness, but when it falls in its course with other streams that are
turbid and foul, though running the same way with it, it becomes muddy and
discoloured also; so is it in this case. Believers come forth from the
spring of the new birth with some purity and cleanness; this for a while
they keep in the course of their private walking with God: but now, when
they come sometimes to fall into society with others, whose profession
flows and runs the same way with theirs, even towards heaven, but yet are
muddied and sullied with sin and the world, they are often corrupted with
them and by them, and so decline from their first purity, faith, and
holiness. Now, lest this may have been the case of any who shall read this
discourse, I shall add some few cautions that are necessary to preserve men
from this infection:—
1st. In the body of professors there is a great
number of hypocrites. Though we cannot say of this or that man
that he is so, yet that some there are is most certain. Our Saviour hath
told us that it will be so to the end of the world. All that have oil in
their lamps have it not in their vessels. Let men take heed how they give
themselves up unto a conformity to the professors they meet withal, lest,
instead of saints and the best of men, they sometimes propose for their
example hypocrites, which are the worst; and when they think they are like
unto them who bear the image of God, they conform themselves unto
those who bear the image of Satan.
2dly. You know not what may be the present
temptation of those whose ways you observe. It may be
they are under some peculiar desertion from God, and so are withering for a
season, until he send them some refreshing showers from above. It may be
they are entangled with some special corruptions, which is their burden,
that you know not of; and for any voluntarily to fall into such a frame as
others are cast into by the power of their temptations, or to think that
will suffice in them which they see to suffice in others whose distempers
they know not, is folly and presumption. He that knows such or such a
person to be a living man and of a healthy constitution, if he sees him go
crawling up and down about his affairs, feeble and weak, sometimes falling,
sometimes standing, and making small progress in any thing, will he think
it sufficient for himself to do so also? will he not inquire whether the
person he sees have not lately fallen into some distemper or sickness that
hath weakened him and brought him into that condition? Assuredly he will
so do. Take heed, Christians; many of the professors with whom ye do
converse are sick and wounded, — the wounds of some of them do stink and
are corrupt because of their folly. If you have any spiritual health, do
not think their weak and uneven walking will be accepted at your hands;
much less think it will be well for you to become sick and to be wounded
also.
3dly. Remember that of many of the best
Christians, the worst only is known and seen. Many who keep
up precious communion with God do yet oftentimes, by their natural
tempers of freedom or passion, not carry so glorious appearances as
others who perhaps come short of them in grace and the power of godliness.
In respect of their outward conversation it may seem they are scarcely
saved, when in respect of their faith and love they may be eminent. They
may, as the King’s daughter, be all glorious within, though their clothes
be not always of wrought gold. Take heed, then, that you be not infected
with their worst, when ye are not able, it may be, to imitate them in their
best. But to return.
[4.] Sin doth this work by cherishing some secret
particular lust in the heart. This the soul contends against faintly.
It contends against it upon the account of sincerity; it cannot but do so:
but it doth not make thorough work, vigorously to mortify it by the
strength and power of grace. Now, where it is thus with a soul, an
habitual declension as to holiness will assuredly ensue. David shows us
how, in his first days, he kept his heart close unto God: Ps. xviii. 23, “I was upright before
him, and I kept myself from mine iniquity.” His great care was lest any
one lust should prevail in him or upon him, that might be called his
iniquity in a peculiar manner. The same course steered Paul also,
1 Cor. ix. 27. He was in danger to
be lifted up by his spiritual revelations and enjoyments. This makes him “keep his body in subjection,” that no carnal reasonings
or vain imagination might take place in him. But where indwelling sin hath
provoked, irritated, and given strength unto a special lust, it proves
assuredly a principal means of a general declension; for as an infirmity
and weakness in any one vital part will make the whole body consumptive, so
will the weakness in any one grace, which a perplexing lust brings with it,
make the soul. It every way 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, where a galling and
unmortified lust lies in the heart. It will take such hold upon the soul
that it shall not be “able to look up,” Ps. xl.
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 sometimes
will even frighten the soul from dealing with it by meditation, lest,
corrupt affections being entangled by it, grace loses ground instead of
prevailing. It breaks out oftentimes into scandalous sins, as it did in
David and Hezekiah, and loads the sinner with sorrow and discouragement.
By these and the like means it becomes to the soul like a moth in a
garment, to eat up and devour the strongest threads of it, so that though
the whole hang loose together, it is easily torn to pieces. Though the
soul with whom it is thus do for a season keep up a fair profession, yet
his strength is secretly devoured, and every temptation tears and rends his
conscience at pleasure. It becomes with such men as it is with some who
have for many years been of a sound, strong, athletic constitution. Some
secret, hectical distemper seizeth on them. For a season they take no
notice of it, or, if they do, they think they shall 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 with his locks cut, they will do
as at other times. Sometimes, it may be, they complain that they are not
well, they know not what aileth them, and it may be rise violently in an
opposition to their distemper; but after a while struggling in vain, the
vigour of their spirits and strength failing them, they are forced to yield
to the power of a consumption. And now all they can do is little enough to
keep them alive. It is so with men brought into spiritual decay by any
secret perplexing corruption. It may be they have had a vigorous principle
of obedience and holiness. Indwelling sin watching its opportunities, by
some temptation or other hath kindled and inflamed some particular lust in
them — For a while, it may be, they take little notice of it.
Sometimes they complain, but think they will do as in former times, until,
being insensibly weakened in their spiritual strength, they have work
enough to do in keeping alive what remains and is ready to die, Hos. v. 13. I shall not add any thing
here as to the prevention and obviating this advantage of indwelling sin,
having elsewhere treated of it peculiarly and apart.
[5.] It works by negligence of private communion with
God in prayer and meditation. I have showed before how indwelling sin
puts forth its deceitfulness in diverting the soul from watchfulness in and
unto these duties. Here, if it prevails, it will not fail to produce
an habitual declension in the whole course of obedience. All
neglect of private duties is principled by a weariness of God, as he
complaineth, Isa. xliii.
22, “Thou hast not called upon me, thou hast been weary of me.”
Neglect of invocation proceeds from weariness; and where there is
weariness, there will be withdrawing from that whereof we are weary. Now,
God alone being the fountain and spring of spiritual life, if there be a
weariness of him and withdrawing from him, it is impossible but that there
will a decay in the life ensue. Indeed, what men are in these
duties (I mean as to faith and love in them), that they are, and no
more. Here lies the root of their obedience; and if this fail, 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 to wither, the whole to droop. Search, and you shall find the
root, whereby it should draw in moisture and fatness from the earth to
supply the body and branches with sap and juice for growth and fruit, hath
received a wound, is some way perished, and doth not perform its duty, so
that though the branches are flourishing a while with what they had
received, their sustenance 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. Whilst they do so, the conversation and
course of obedience flourisheth and is fruitful, — all outward duties are
cheerfully and regularly performed; but if there be a wound, a defect, a
failing, in that which should first take in the spiritual radical moisture,
that should be communicated unto the whole, the rest may for a season
maintain their station and appearance, but after a while profession will
wither, fruits will decay, and the whole be ready to die. Hence our
Saviour lets us know, Matt. vi.
6, what a man is in secret, in these private duties, that he is
in the eyes of God, and no more; and one reason amongst others is, because
they have a more vigorous acting of unmixed grace than any other
duties whatever. In all or most particular duties, besides the influence
that they may have from carnal respects, which are many, and the ways of
their insinuation subtile and imperceptible, there is an
alloy of gifts, which sometimes even devours the pure gold of
grace, which should be the chief and principal in them. In these there is
immediate intercourse between God and that which is of himself in the soul.
If once sin, by its deceits and treacheries, prevail to take off the soul
from diligent attendance unto communion with God and constancy in
these duties, it will not fail to effect a declining in the whole of a
man’s obedience. It hath made its entrance, and will assuredly make good
its progress.
[6.] Growing in notions of truth without answerable
practice is another thing that indwelling sin makes use of to bring
the souls of believers unto a decay. The apostle tell us that “knowledge
puffeth up,” 1 Cor. viii.
1. If it be alone, not improved in practice, it swells men
beyond a due proportion; like a man that hath a dropsy, we are not to
expect that he hath strength to his bigness; like trees that are
continually running up a head, which keeps them from bearing fruit. When
once men have attained to this, that they can entertain and receive
evangelical truths in a new and more glorious light or more clear discovery
than formerly, or new manifestations of truth which they knew not before,
and please themselves in so doing, without diligent endeavours to have the
power of those truths and notions upon their hearts, and their souls made
conformable unto them, they generally learn so to dispose of all truths
formerly known, which were sometimes inlaid in their hearts with more
efficacy and power. This hath proved, if not the ruin, yet the great
impairing of many in these days of light wherein we live. By this means,
from humble, close walking, many have withered into an empty, barren,
talking profession. All things almost have in a short season become alike
unto them; — have they been true or false, so they might be debating of
them and disputing about them, all is well. This is food for sin; it
hatcheth, increaseth it, and is increased by it. A notable way it is for
the vanity that is in the mind to exert itself without a rebuke from
conscience. Whilst men are talking, and writing, and studying about
religion, and hearing preaching, it may be, with great delight, as those in
Ezek. xxxiii. 32, conscience, unless
thoroughly awake and circumspect, and furnished with spiritual wisdom and
care, will be very well pacified, and enter no rebukes or pleas against the
way that the soul is in. But yet all this may be nothing but the acting of
that natural vanity which lies in the mind, and is a principal part of the
sin we treat of. And generally this is so when men content themselves, as
was said, with the notions of truth, without labouring after an experience
of the power of them in their hearts, and the bringing forth the fruit of
them in their lives, on which a decay must needs ensue.
[7.] Growth in carnal wisdom is
another help to sin in producing this sad effect. “Thy wisdom and thy
knowledge,” saith the prophet, “it hath perverted thee,” Isa. xlvii. 10. So much as carnal
wisdom increaseth, so much faith decays. The proper work of it is to teach
a man to trust to and in himself; of faith, to trust wholly in another. So
it labours to destroy the whole work of faith, by causing the soul to
return into a deceiving fullness of its own. We have woful examples of the
prevalency of this principle of declension in the days wherein we live.
How many a poor, humble, broken-hearted creature, who followed after God in
simplicity and integrity of spirit, have we seen, through the observation
of the ways and walkings of others, and closing with the temptations to
craft and subtlety which opportunities in the world have administered unto
them, come to be dipped in a worldly, carnal frame, and utterly to wither
in their profession! Many are so sullied hereby that they are not known to
be the men they were.
[8.] Some great sin lying long in the heart and
conscience unrepented of, or not repented of as it ought, and as the
matter requires, furthers indwelling sin in this work. The great turn of
the life of David, whence his first ways carried the reputation, was in the
harbouring his great sin in his conscience without suitable repentance. It
was otherwise, we know, with Peter, and he had another issue. A great sin
will certainly give a great turn to the life of a professor. If it be well
cured in the blood of Christ, with that humiliation which the gospel
requires, it often proves a means of more watchfulness, fruitfulness,
humility, and contentation, than ever before the soul obtained. If it be
neglected, it certainly hardens the heart, weakens spiritual strength,
enfeebles the soul, discouraging it unto all communion with God, and is a
notable principle of a general decay. So David complains, Ps. xxxviii. 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 otherwise, makes the man a cripple all his days. These
things we do but briefly name, and sundry other advantages of the like
nature that sin makes use of to produce this effect might also be instanced
in; but these may suffice unto our present purpose. Whatever it useth,
itself is still the principle; and this is no small demonstration of its
efficacy and power.
Chapter XVI.
The strength of indwelling sin manifested from its power and
effects in persons unregenerate.
It is of the power and efficacy of
indwelling sin, as it remains in several degrees in believers, that we are
treating. Now, I have elsewhere showed that the nature and all the natural
properties of it do still remain in them; though, therefore, we cannot
prove directly what is the strength of sin in them, from what its power is
in those in whom it is only checked and not at all weakened, yet may we,
from an observation thereof, caution believers of the real power of that
mortal enemy with whom they have to do.
If the plague do violently rage in one city, destroying
multitudes, and there be in another an infection of the same bind, which
yet arises not unto that height and fury there, by reason of the
correction that it meets withal from a better air and
remedies used; yet a man may demonstrate unto the inhabitants the
force and danger of that infection got in among them by the effects that it
hath and doth produce among others, who have not the benefit of the
preventives and preservatives which they enjoy; which will both teach them
to value the means of their preservation, and be 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 the same plague produceth in
and among others, who have not those corrections of its poison and those
preservatives from death which the Lord Jesus Christ hath furnished them
withal.
Having, then, fixed on the demonstration of the power of
sin from the effects it doth produce, and having given a double instance
hereof in believers themselves, I shall now farther evidence the same truth
or pursue the same evidence of it, by showing somewhat of the power that it
acteth in them who are unregenerate, and so have not the remedies against
it which believers are furnished withal.
I shall 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 only, by some few instances of its effects in them, intimate, as I
said, unto believers what they have to deal withal:—
1. It appears in the violence it offers to the
nature of men, compelling them unto sins fully contrary to all the
principles of the reasonable nature wherewith they are endued from God.
Every creature of God hath in its creation a law of operation
implanted in it, which is the rule of all that proceedeth from it, of all
that it doth of its own accord. So the fire ascends upwards,
bodies that are weighty and heavy descend, the water flows; each according
to the principles of their nature, which give them the law of their
operation. That which hinders them in their operation is force and
violence; as that which hinders a stone from descending or the fire from
going upwards. That which forceth them to move contrary to the law of
their nature, as a stone to go upwards or the fire to descend, is in its
kind the greatest violence, of which the degrees are endless. Now, that
which should take a great millstone and fling it upwards into the air, all
would acknowledge to be a matter of wonderful force, power, and
efficacy.
Man, also, hath his law of operation and working concreated
with him. And this may be considered two ways; — either, first, as it is
common to him with other creatures; or as peculiar, with
reference unto that special end for which he was made. Some things are, I
say, in this law of nature common to man with other creatures; as
to nourish their young, to live quietly with them of the same kind and race
with them, — to seek and follow after that which is good for them in that
state and condition wherein they are created. These are things which all
brute living creatures have in the law of their nature, as man also
hath.
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, — as to love God above
all, to seek the enjoyment of him as his chiefest good and last end,
to inquire after his mind and will and to yield obedience and the like; all
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 unto him, passeth on them all also. He can never be considered
as a mere creature, but as a creature made for the glory of God by
rational, moral obedience, — rational, because by him chosen, and
performed with reason; and moral, because regulated by a law
whereunto reason doth attend.
For instance, it is common to man with other creatures
to take care for the nourishing of his children, of the young,
helpless ones that receive their being by him. There is implanted in him,
in the principles of his nature, concreated with them, a love and care for
them; so is it with other living creatures. Now, let other creatures
answer this instinct and inclination, and be not hardened against them like
the foolish ostrich, into whom God hath not implanted this
natural wisdom, Job
xxxix. 16, 17, they fully answer the law of their creation.
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 the nourishing
of his children; but he must do it also in subjection to God, and
obey him therein, and do it unto his glory, — the law of moral obedience
passing over all his whole being and all his operations. But 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, common to him with all other living
creatures, seconded by the command or will of God, as he is a creature
capable of yielding moral obedience and doing all things for his glory.
That, then, which shall drive and compel a man to
transgress this law of his nature, — which is not only as to throw
millstones upward, to drive beasts from taking care of their young, to take
from cattle of the same kind the herding of themselves in quietness, but,
moreover, to cast off, what lies in him, his fundamental dependence on God
as a creature made to yield him obedience, — must needs be esteemed of
great force and efficacy.
Now, this is frequently done by indwelling sin in persons
unregenerate. Let us take some 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 unto 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, to impart it to them, and act in their
behalf to the utmost of their power.
Now, such is the efficacy, power, and force of indwelling
sin in man, — an infection that the nature of other creatures knows nothing
of, — that in many it prevails to stop this fountain, to beat back the
stream of natural affections, to root up the principles of the law of
nature, and to drive them unto a neglect, a destruction of the fruit of
their own loins. Paul tells us of the old Gentiles that they were ἄστοργοι, Rom. i.
31, “without natural affection.” That which he aims at is that
barbarous custom among the Romans, who ofttimes, to spare the trouble in
the education of their children, and to be at liberty to satisfy their
lusts, destroyed their own children from the womb; so far did the
strength of sin prevail to obliterate the law of nature, and to repel the
force and power of it.
Examples of this nature are common in all nations; amongst
ourselves, of women murdering their own children, through the
deceitful reasoning of sin. And herein sin turns the strong current of
nature, darkens all the light of God in the soul, controls all natural
principles, influenced with the power of the command and will of God. But yet this evil hath, through the efficacy of sin, received a
fearful aggravation. Men have not only slain but cruelly sacrificed their
children to satisfy their lusts. The apostle reckons idolatry, and so,
consequently, all superstition, among the works of the flesh, Gal. v. 20; that is, the fruit and
product of indwelling sin. Now, from hence it is that men have offered
that horrid and unspeakable violence to the law of nature mentioned. So
the psalmist tells us, Ps.
cvi. 37, 38. The same is again mentioned, Ezek. xvi. 20, 21, and in sundry
other places. The whole manner of that abomination I have elsewhere
declared. 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 affording them this
relief, that they made a noise and clamour 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 farther evidence. Naturalists can give no
rational account, 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 the sails of it, that
carry it forward, are so filled as they are in that of affections to
children, but also drive it backward with such a violence and force as to
cause men so to deal with their own children as a good man would
not be hired with any reward to deal with his dog. And it may not
be to the disadvantage of the best to know and consider that they carry
that about them and in them which in others hath produced these
effects.
(2.) The like may be spoken of all other sins against the
prime dictates of the law of nature, that mankind is or hath been
stained and defamed withal, — murder of parents and children, of wives and
husbands, sodomy, incest, and the like enormities; in all which sin
prevails in men against the whole law of their being and dependence upon
God.
What [why?] should I reckon up the murders of Cain and
Abel, the treason of Judas, with their aggravations; or remind the filth
and villany of Nero, in whom sin seemed to design an instance of what it
could debase the nature of man unto? 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 its efficacy in keeping men off from
believing under the dispensation of the gospel. This evidence
must be a little farther cleared:—
(1.) Under the dispensation of the gospel,
there are but few that do believe. So the preachers of it
complain, Isa. liii. 1, “Who hath believed our
report?” which the apostle interprets of the paucity of believers,
John xii. 38. Our Saviour, Christ
himself, tells us that “many are called,” — the word is preached unto many,
— “but few are chosen.” And so the church complains of its number,
Micah vii. 1. Few there be who enter
the narrow gate; daily experience confirms this woful observation. How
many villages, parishes, yea, towns, may we go unto where the gospel, it
may be, hath been preached many years, and perhaps scarce meet a true
believer in them, and one who shows forth the death of Christ in his
conversation! In the best places, and most eminent for profession, are not
such persons like the berries after the shaking of an olive-tree,
— two or three in the top of the utmost boughs, and four or five in the
highest branches?
(2.) There is proposed to men in the preaching of the
gospel, as motives unto believing, every thing in conjunction that
severally prevails with men to do whatever else they do in their
lives. Whatever any one doth with consideration, he doth it either because
it is reasonable and good for him so to do, or profitable
and advantageous, or pleasant, or, lastly, necessary for
the avoidance of evil; whatever, I say, men do with consideration, whether
it be good or evil, whether it be in the works of this life or in things
that lead to another, they do it from one or other of the reasons or
motives mentioned. And, God knows, ofttimes they are very poor and mean in
their kind that men are prevailed upon by. How often will men, for a very
little pleasure, a very little profit, be induced to do
that which shall embitter their lives and damn their souls; and what
industry will they use to avoid that which they apprehend evil or grievous
to them! And any one of these is enough to oil the wheels of men’s utmost
endeavours, and set men at work to the purpose.
But now all these things centre in the proposal of the
gospel and the command of believing; and every one of them in a
kind that the whole world can propose nothing like unto it:—
[1.] It is the most reasonable thing that can be
proposed to the understanding of a man, that he who, through his own
default, hath lost that way of bringing glory to God and saving his own
soul (for which ends he was made) that he was first placed in, should
accept of and embrace that other blessed, easy, safe, excellent way for the
attaining of the ends mentioned, which God, in infinite grace, love, mercy,
wisdom, and righteousness, hath found out, and doth propose unto him. And,
—
[2.] It is the profitablest thing that a man can
possibly be invited unto, if there be any profit or benefit, any advantage,
in the forgiveness of sins, in the love and favour of God, in
a blessed immortality, 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
unto 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 now to be mentioned. And, —
[4.] It is surely necessary, and that not only
from the command of God, who hath the supreme authority over us, but also
indispensably so for the avoidance of eternal ruin of body and soul,
Mark xvi. 16. It is constantly
proposed under these terms: “Believe, or you perish under the weight of the
wrath of the great God, and that for evermore.”
But now, notwithstanding that all these considerations are
preached unto men, and pressed upon them in the name of the great God from
day to day, from one year to another, yet, as was before observed, very few
there are who set their hearts unto them, so as to embrace that which they
lead unto. Tell men ten thousand times that this is wisdom, yea, riches, —
that all their profit lies in it, — that they will assuredly and eternally
perish, and that, it may be, within a few hours, if they receive not the
gospel; assure them that it is their only interest and concernment; let
them know that God himself speaks all this unto them; — yet all is one,
they regard it not, set not their hearts unto it, but, as it were, plainly
say, “We will have nothing to do with these things.” They will rather
perish in their lusts than accept of mercy.
(3.) It is indwelling sin that both disenableth
men unto and hinders them from believing, and that 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; obstinate, and will not lay hold of
his righteousness; senseless, and take no notice of their own eternal
concernments.
Now, certainly that which can prevail with men 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 astonishable force and
efficacy accompanying it.
Whose heart, who hath 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 dwelleth in them.
3. It is evident in their total
apostasies. Many men not really converted are much wrought upon by
the word. The apostle tells us that they do “clean escape from them that
live in error,” 2 Pet. ii.
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; that is, “the corruption
that is in the world through lust,” as he expresseth it, chap. i. 4, — those filthy, corrupt,
and unclean ways which the men of the world, in the pursuit of their lusts,
do walk and live in. These they escape from, in the amendment of their
lives and ordering of their conversation 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 wrought upon as to forsake
all ways of false worship, to profess the truth, to reform their lives, and
to walk answerable to the convictions that are upon them.
By this means do they gain the reputation of professors:
“They have a name to live,” Rev. iii.
1, and are made “partakers” of some or all of those privileges
of the gospel that are numbered by the apostle, Heb. vi.
4, 5.
It is not my present business to show how far or wherein a
man may be effectually wrought upon by the word, and yet not be
really wrought over to close with Christ, or what may be the
utmost bounds and limits of a common work of grace upon
unregenerate men. It is on all hands confessed that it may be carried on
so far that it is very difficult to discern between its effects and
productions and those of that grace which is special and saving.
But now, notwithstanding all this, we see many of these
daily fall off from God, utterly and wickedly; some into debauchery and
uncleanness, some to worldliness and covetousness, some to be persecutors
of the saints, — all to the perdition of their own souls. How this comes
about the apostle declares in that place mentioned. “They are,” saith he,
“entangled again.” To entice and entangle, as I have showed
before from James i.
14, 15, is the proper work of indwelling sin; it is that alone
which entangles the soul, as the apostle speaks, 2 Pet. ii. 18, 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 an
utter relinquishment of their profession and their whole engagement unto
God. And this several ways evinces the greatness of its strength and
efficacy:—
(1.) In that it giveth stop or control unto 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 wrought upon by the word; the most of men can live
under the dispensation of it all the days of their lives, and continue as
senseless and stupid as the seats they sit upon, or the flint in the rock
of stone. Mighty difficulties and prejudices must be conquered, great
strokes must be given to the conscience, before this can be brought about.
It is as the stopping of a river in his course, and turning his streams
another way; the hindering of a stone in his falling downwards; or the
turning away of the wild ass, when furiously set to pursue his way, as the
prophet speaks, Jer. ii.
24. To turn men from their corrupt ways, sins, and pleasures;
to make them pray, fast, hear, and do many things contrary to the principle
of flesh, which is secretly predominant in them, willingly and gladly; to
cause them to profess Christ and the gospel, it may be under some trials
and reproaches; to give them light to see into sundry mysteries, and gifts
for the discharge of 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 the like attendancies of conviction and reformation, are
the effects and products of mighty power and strength. Indeed, the power
that the Holy Ghost puts forth by the word, in the staggering and
conviction of sinners, in the wakening of their consciences, the
enlightening of their minds, the changing of their affections, the awing of
their hearts, the reforming of their lives and compelling them to duties,
is inexpressible.
But now unto all these is there check and control given by
indwelling sin. It prevails against this whole work of the Spirit by the
word, with all the advantages of providential dispensations, in afflictions
and mercies, wherewith it is attended. When sin is once enraged, all these
things become but like the withes and cords wherewith Samson was bound
before his head was shaven. Cry but to it, “The Philistines are upon thee;
there is a subtle, a suitable temptation; now show thy strength and
efficacy,” — all these things become like tow that has smelt the fire;
conscience is stifled, reputation in the church of God despised, light
supplanted, the impressions of the word cast off, convictions digested,
heaven and hell are despised: sin makes its way through all, and utterly
turns the soul from the good and right ways of God. Sometimes it doth this
subtilely, by imperceptible degrees, taking off all force of
former impressions from the Spirit by the word, sullying conscience by
degrees, hardening the heart, and making sensual the affections by various
workings, that the poor backslider in heart scarce knows what he is doing,
until he be 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 the profession of his ways.
(2.) It takes them off from those hopes of
heaven which, upon their convictions, obedience, and temporary faith
or believing, they had attained. There is a general hope of heaven, or at
least of the escaping of hell, of an untroublesome immortality, in the most
sottish and stupid souls in the world, who, either by tradition or
instruction from the word, are persuaded that there is another state of
things to come after this life; but it is, in unconvinced, unenlightened
persons, a dull, senseless, unaffecting thing, that hath no other hold upon
them nor power in them but only to keep them free from the trouble and
perplexity of contrary thoughts and apprehensions. The matter is otherwise
with them who by the word are so wrought upon as we have before declared;
their hope of heaven and a blessed immortality is ofttimes accompanied with
great joys and exultations, and is a relief unto them under and against the
worst of their fears and trials. It is such as they would not part withal
for all the world; and upon all occasions they retreat in their minds unto
it for comfort and relief.
Now, all this by the power of sin are they prevailed withal
to forego. Let heaven go if it will, a blessed immortality with the
enjoyment of God himself, sin must be served, and provision made to fulfil
the lusts thereof.
If a man, in the things of this world, had such a hope of a
large inheritance, of a kingdom, as wherein he is satisfied that it will
not fail him, but that in the issue he shall surely enjoy it, and lead a
happy and a glorious life in the possession of it many days; if one should
go to him and tell him, “It is true, the kingdom you look for is an ample
and honourable dominion, full of all good things desirable, and you may
attain it; but come, cast away all hopes and expectations of it, and come
join with me in the service and slavery of such or such an oppressing
tyrant;” — you will easily grant he must have some strange bewitching power
with him, that should prevail with a man in his wits to follow his advice.
Yet thus it is, and much more so, in the case we have in hand. Sin itself
cannot deny but that the kingdom of heaven, which the soul is in hope and
expectation of, is glorious and excellent, nor doth it go about to convince
him that his thoughts of it are vain and such as will deceive him, but
plainly prevails with him to cast away his hopes, to despise his kingdom
that he was in expectation of, and that upon no other motive but 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 off from the way of
righteousness after they have known it, 2 Pet. ii.
21. It will be found at the last day an evil thing and a bitter
that men live all their days in the service of sin, self, and
the world, refusing to make any trial of the ways of God, whereunto they
are invited. Though they have no experience of their excellency, beauty,
pleasantness, safety; yet, having evidence brought unto them from God
himself that they are so, the refusal of them will, I say, be bitterness in
the latter end. But their condition is yet far worse, who, as the apostle
speaks, “having known the way of righteousness,” are by the power of
indwelling sin “turned aside from the holy commandment.” To leave God for
the devil, after a man hath made some trial of him and his service, —
heaven for hell, after a man hath had some cheering, refreshing thoughts of
it, — the fellowship of the saints for an ale-house or a brothel-house,
after a man hath been admitted unto their communion, and tasted of the
pleasantness of it; to leave walking in pure, clear, straight paths, to
wallow in mire, draughts and filth; — this will be for a lamentation: yet
this doth sin prevail upon apostates unto; and that against all their
light, conviction, experiences, professions, engagements, or whatever may
be strong upon them to keep them up to the known ways of righteousness.
(4.) It evinces its strength in them by prevailing with
them unto a total renunciation of God as revealed in Christ, and
the power of all gospel truth, — in the sin against the Holy
Ghost. I do not now precisely determine what is the sin against the
Holy Ghost, nor wherein it doth consist. There are different apprehensions
of it. All agree in this, that by it an end is put to all dealings
between God and man in a way of grace. It is a sin unto death. And
this doth the hardness and blindness of many men’s hearts bring them to;
they are by them at length set out of the reach of mercy. They choose to
have no more to do with God; and God swears that they shall never enter
into his rest: so sin brings forth death. A man by it is brought to
renounce the end for which he was made, wilfully to reject the means of his
coming to the enjoyment of God, to provoke him to his face, and so to
perish in his rebellion.
I have not mentioned these things as though I hoped by them
to set out to the full the power of indwelling sin in unregenerate men;
only by a few instances I thought to give a glimpse of it. He that would
have a fuller view of it had need only to open his eyes, to take a little
view of that wickedness which reigneth, yea, rageth all the world over.
Let him consider the prevailing flood of the things mentioned by Paul to be
“the fruits of the flesh,” Gal. v.
19–21, — that is, among the sons of men, in all places, nations,
cities, towns, parishes; and then let him add thereunto but this one
consideration, that the world, which is full of the steam, filth, and blood
of these abominations, as to their outward actings of them, is a pleasant
garden, a paradise, compared to the heart of man, wherein they are all conceived, and hourly millions of more vile abominations,
which, being stifled in the womb by some of the ways before insisted on,
they are never able to bring forth to light; — let a man, I say, using the
law for his light and rule, take this course, and if he have any spiritual
discerning, he may quickly attain satisfaction in this matter.
And I showed in the entrance of this discourse how this
consideration doth fully confirm the truth proposed.
Chapter XVII.
The strength of sin evidenced from its resistance unto the power
of the law.
The measure of the strength of any
person or defenced 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 is not taken or
conquered, whose walls have endured great batteries and are not demolished,
though we have never seen the place, yet we conclude it 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, against very strong opposition
that is made to it.
I shall instance only in the opposition that is made
unto it by the law, which is ofttimes great and terrible, always
fruitless; all its assaults are borne by it, and it is not prevailed
against. There are sundry things wherein the law opposeth itself to sin,
and the power of it; as, —
1. It discovers it. Sin in the soul is like a
secret hectical distemper in the body, — its being unknown and unperceived
is one great means of its prevalency; or as traitors in a civil state, —
whilst they lie hid, they vigorously carry on their design. The greatest
part of men in the world know nothing of this sickness, yea, death of their
souls. Though they have been taught somewhat of the doctrine of
it, yet they know nothing of its power. They know it not so as to
deal with it as their mortal enemy; as a man, whatever he be told, cannot
be said to know that he hath a hectical fever, if he love his life, and set
not himself to stop its progress.
This, then, the law doth, — it discovers this enemy; it
convinceth the soul that there is such a traitor harbouring in its bosom:
Rom. vii. 7, “I had not known sin, but
by the law: for I had not known lust, except the law had said,
Thou shalt not covet.” “I had not known it;” that is, fully, clearly,
distinctly. Conscience will somewhat tumultuate about it; but a man cannot
know it clearly and distinctly from thence. It gives a man such a sight of
it as the blind man had in the gospel upon the first touch of his eyes: “He
saw men like trees walking,” — obscurely, confusedly. But when the law
comes, that gives the soul a distinct sight of this indwelling
sin. Again, “I had not known it;” that is, the depths of it, the
root, the habitual inclination of my nature to sin, which is here called
“lust,” as it is in James i.
14. “I had not known it,” or not known it to be sin, “but by the
law.” This, then, the law doth, — it draws out this traitor from secret
lurking places, the intimate recedes of the soul. A man, when the law
comes, is no more ignorant of his enemy. If he will now perish by him, it
is openly and knowingly; he cannot but say that the law warned him of him,
discovered him unto him, yea, and raised a concourse about him in the soul
of various affections, as an officer doth that discovers a thief or robber,
calling out for assistance to apprehend him.
2. The law not only discovers sin, but discovers it to be a
very bad inmate, dangerous, yea, pernicious to the soul: Rom. vii. 13, “Was then that which is
good,” — that is, the law, — “made death unto me? God forbid. But sin,
that it might appear sin, working death in me by that which is good; that
sin by the commandment might become exceeding sinful.” There are many
things in this verse wherein we are not at present concerned: that which I
only aim at is the manifestation of sin by the law, — it appears to be
sin; and the manifestation of it in its own colours, — it appears to
be exceeding sinful. The law gives the soul to 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 hated of him. The soul shall never
more look upon it as a small matter, what thoughts soever it had
of it before, whereby it is greatly surprised.
As a man that finds himself somewhat distempered, sending
for a physician of skill, when he comes requires his judgment of his
distemper; he, considering his condition, tells him, “Alas! I am sorry for
you; the case is far otherwise with you than you imagine: your disease is
mortal, and it hath proceeded so far, pressing upon your spirits and
infecting the whole mass of your blood, that I doubt, unless most effectual
remedies be used, 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 all not so well as it should be with him, more
from the effects of sin and its continual eruptions than the nature of it,
which he hopes to wrestle withal. But now, when the law comes, that lets
the soul know that its disease is deadly and mortal, that it
is exceeding sinful, as being the root and cause of all his alienation from
God; and thus also the law proceeds against it.
3. The law judgeth the person, or lets the sinner
plainly know what he is to expect upon the account of this sin. This is
the law’s proper work; its discovering property is but preparative to its
judging. The law is itself when it is in the throne. Here it minceth not
the matter with sinners, as we use to do one with another, but tells him
plainly, “ ‘Thou’ art the ‘man’ in whom this exceeding sinful sin doth
dwell, and you must answer for the guilt of it.” And this, methinks, if
any thing, should rouse up a man to set himself in opposition to it, yea,
utterly to destroy it. The law lets him know that upon the account of this
sin he is obnoxious to the curse and wrath of the great God against him;
yea, pronounceth the sentence of everlasting condemnation upon him upon
that account. “Abide in this state and perish,” is its language. It leaves
not the soul without this warning in this world, and 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 affrights the soul, and suffers it not to enjoy the
least rest or quietness in harbouring its sinful inmate. Whenever the soul
hath indulged to its commands, made provision for it, immediately the law
flies upon it with the wrath and terror of the Lord, makes it quake and
tremble. It shall have no rest, but is like a poor beast that hath a
deadly arrow sticking in its sides, that makes it restless wherever it is
and whatever it doth.
5. The law stays not here, but also it slays the
soul, Rom. vii. 9; that is, by its conviction
of the nature, power, and desert of this indwelling sin, it deprives him in
whom it is of all that life of self-righteousness and hope which formerly
he sustained himself withal, — it leaves him as a poor, dead, helpless,
hopeless creature; and all this in the pursuit of that opposition that it
makes against this sin. May we not now expect that the power of it 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 him whom the poets feign to be
born of the earth, when one thought to slay him by casting him on the
ground, by every fall he recovered new strength, and was more vigorous than
formerly; 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 of the conquered, — first, loss of dominion;
and, secondly, loss of strength. Whenever any one is conquered he
is despoiled of both these; he loses both his authority and his power. So
the strong man armed, being prevailed against, he is bound and
his goods are spoiled. But now neither of these befalls indwelling sin by
the assaults of the law. It loseth not one jot of its dominion nor
strength by all the blows that are given unto it. The law cannot do this
thing, Rom. viii. 3; it cannot deprive sin of
its power and dominion, for he that “is under the law is also under sin;” —
that is, whatever power the law gets upon the conscience of a man, so that
he fear to sin, lest the sentence and curse of it should befall him, yet
sin still reigns and rules in his heart. Therefore saith the apostle,
Rom. vi. 14, “Sin shall not have
dominion over you: for ye are not under the law, but under grace;”
intimating plainly, that though a person be in never so much subjection to
the authority of the law, yet that will not exempt and acquit him from the
dominion of sin. Yea, the law, by all its work upon the soul, instead of
freeing and acquitting it from the reign of sin and bondage unto it, doth
accidentally greatly increase its misery and bondage, as the sentence of
the judge on the bench against a malefactor adds to his misery. The soul
is under the dominion of sin, and, it may be, abides in its woful condition
in much security, fearing neither sin nor judgment. The law setting upon
him in this condition, by all the ways fore mentioned, brings him into
great trouble and perplexity, fear and terror, but delivers him not at all.
So that it is with the soul as it was with the Israelites when Moses had
delivered his message unto 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,” Exod. v.
19. Yea, and we shall see that sin doth like Pharaoh; finding
its rule 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 hath by nature. Nor doth it,
by all these strokes of the law, lose any thing of its strength; it
continues both its authority and its force; it is neither destroyed nor
weakened; yea, —
(2.) It is so far from being conquered that it is only
enraged. The whole work of the law doth only provoke and enrage
sin, and cause it, as it hath opportunity, to put out its strength with
more power, and vigour, and force than formerly. This the apostle shows at
large, Rom. vii.
9–13.
But you will say, “Do we not see it by experience, that
many are wrought upon by the preaching of the law to a relinquishment of
many sins and amendment of their lives, and to a great contending against
the eruptions of those other corruptions which they cannot yet mortify?
And it cannot be denied but that great is the power and efficacy of the law
when preached and applied to the conscience in a due manner.” I answer,
—
[1.] It is acknowledged that very great and
effectual is the power of the law of God. Great are the effects that are
wrought by it, and it shall surely accomplish every end for which of God it
is appointed. But yet the subduing of sin is none of its work, —
it is not designed of God unto that purpose; and therefore it is no
dishonour if it cannot do that which is not its proper work, Rom. viii. 3.
[2.] Whatever effects it have upon some yet we see
that in the most, such is the power and prevalency of sin, that it
takes no impression at all upon them. May you not see everywhere men
living many years in congregations where the law is powerfully preached,
and applied unto the consciences as to all the ends and purposes for which
the Lord is pleased to make use of it, and not once be moved by it, — that
receive no more impression from the stroke of it than blows with a straw
would give to an adamant? They are neither convinced by it, nor terrified,
nor awed, nor instructed; but continue deaf, ignorant, senseless, secure,
as if they had never been told of the guilt of sin or terror of the Lord.
Such as these are congregations full of, 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 deny not but that the Spirit of the Lord is able to
restrain and quell the power of lust when he pleaseth, and some ways
whereby he is pleased so to do we have formerly considered. But, —
[4.] Notwithstanding all that may be observed of the power
of the law upon the souls of men, yet it is most evident that lust is not
conquered, not subdued, nor mortified by it; 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 thereby. Though it withdraws and hides
itself for a season, it is, as I have elsewhere showed, but to shift out of
a storm, and then to return again. As a traveller, in his way meeting with
a violent storm of thunder and rain, immediately turns out of his way to
some house or tree for his shelter, but yet this causeth him not to give
over his journey, — so soon as the storm is over he returns to his way and
progress again; so it is with men in bondage unto 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 in their way.
This turns them for a season out of their course; they will run to prayer
or amendment of 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; so soon as the storm is over, [so]
that they begin to wear out 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 once 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 suffer 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 will not say you have dried up
that river, though some that come and look into the old channel may think,
perhaps, that the waters are utterly gone. So is it 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, — conscience is terrified, and the man dares not walk in the
ways wherein he hath been 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; 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 have been only a work of the law upon him, there is
a dam put to his course, but the spring of sin is not dried up, only the
streams of it are turned another way. It may be the man is fallen upon
other more secret or more spiritual sins; or if he be beat from them also,
the whole strength of lust and sin will take up its residence in
self-righteousness, and pour out thereby as filthy streams as in any other
way whatever. 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 shall yet touch upon some other evidences of the same
truth that I have under consideration; but I shall be brief in them.
1. In the next place, then, the great endeavours of men
ignorant of the righteousness of Christ, for the subduing and
mortifying of sin, which are all fruitless, do evidence the great strength
and power of it.
Men who have no strength against sin may yet be
made sensible of the strength of sin. The way whereby, for the
most part, they come to that knowledge is by some previous sense that they
have of the guilt of sin. This men have by the light of their consciences;
they cannot avoid it. This is not a thing in their choice; whether they
will or no, they cannot but know sin to be evil, and that such an evil that
renders them obnoxious 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 endeavour to abstain from
sin, at least from such sins as they have been most terrified about.
Whilst they have this design in hand, the strength and power of sin begins
to discover itself unto 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 sin still, and that so, or in such a manner,
as that their consciences inform them that they must therefore perish
eternally. This puts them on self-endeavours to suppress the eruption of
sin, because they cannot be quiet unless so they do, nor have any rest or
peace within. Now, being ignorant of that only way whereby 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; as being ignorant of
that only way whereby consciences burdened with the guilt of sin may be
pacified, — that is, by the blood of Christ, — they endeavour, by many
other ways, to accomplish that end in vain: for no man, by any
self-endeavours, can obtain peace with God.
Some of the ways whereby they endeavour to suppress the
power of sin, which casts them into an unquiet condition, and their
insufficiency for that end, we must look into:—
(1.) They will promise and bind themselves by vows
from those sins which they have been most liable unto, and so have been
most perplexed withal. The psalmist shows this to be one great engine
whereby false and hypocritical persons do endeavour to extricate and
deliver themselves out of trouble and perplexity. They make promises to
God, which he calls flattering him with the mouth, Ps.
lxxviii. 36. So is it in this case. Being freshly galled with
the guilt of any sin, that, by the power of their temptations, they, it may
be, have frequently been overtaken in, they vow and promise that, at least
for some such space of time as they will limit, they will not
commit that sin again; and this course of proceeding is prescribed unto
them by some who pretend to direct their consciences in this duty.
Conscience of this now makes them watch over themselves as to the outward
act of the sin that they are galled with; and so it hath one of these two
effects, — for either they do abstain from it for the time they have
prefixed, or they do not. If they do not, as seldom they do, especially if
it be a sin that hath a peculiar root in their nature and constitution, and
is improved by custom into a habit, if any suitable temptation be presented
unto them, their sin is increased, and therewith their terror, and they are
wofully discouraged in making any opposition to sin; and therefore, for the
most part, after one or two vain attempts, or more, it may be, knowing no
other way to mortify sin but this of vowing against it, and keeping of that
vow in their own strength, they give over all contests, and become wholly
the servants of sin, being bounded only by outward
considerations, without any serious endeavours for a recovery. Or,
secondly, suppose that they have success in their resolutions, and do
abstain from actual sins their appointed season, commonly one of these two
things ensues, — either they think that they have well discharged their
duty, and so may a little now, at least for a season, indulge to their
corruptions and lusts, and so are entangled again in the same snares of sin
as formerly; or else they reckon that their vow and promise hath preserved
them, and so sacrifice to their own net and drag, setting up a
righteousness of their own against the grace of God, — which is so far from
weakening indwelling sin, that it strengthens it in the root and principle,
that it may hereafter reign in the soul in security. Or, at the most, the
best success that can be imagined unto this way of dealing with sin is but
the restraining of some outward eruptions of it, which tends
nothing to the weakening of its power; and therefore such persons, by all
their endeavours, are very far from being freed from the inward toiling,
burning, disquieting, perplexing power of sin. And this is the state of
most men that are kept in bondage under the power of conviction. Hell,
death, and the wrath of God, are continually presented unto their
consciences; this makes them labour with all their strength against that in
sin which most enrageth their consciences and most increaseth their fears,
— that is, the actual eruption of it: for, for the most part, while they
are freed from that they are safe, though, in the meantime, sin lie
tumultuating in and defiling of the heart continually. As with running
sores, outward repelling medicines may skin them over, and hinder their
corruption from coming forth, but the issue of them is, that they cause
them to fester inwardly, and so prove, though it may be not so noisome and
offensive as 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 are, it may be, restrained for a season, but the
inward root and principle is not weakened in the least. And most commonly
this is the issue of this way:— that sin, having gotten more strength, and
being enraged by its restraint, breaks all its bounds, and captivates the
soul unto all filthy abominations; which is the principle, as was before
observed, of most of the visible apostasies which we have in the world,
2 Pet.
ii. 19, 20.
The Holy Ghost compares sinners, because of the odious,
fierce, poisonous nature of this indwelling sin, unto lions, bears, and
asps, Isa. xi.
6–9. 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 as the kid, the lion as the lamb, and the
bear as the cow. When this is effected, they may safely be trusted in, —
“a little child may lead them.” But these self-endeavours do
not at all change the nature, but restrain their outward violence. He that
takes a lion or a wolf and shuts him up from ravening, whilst yet his
inward violence remains, may well expect that at one time or other they
will break their bonds, and fall to their former ways of rapine and
violence. However, shutting them up doth not, as we see, change their
natures, but only restrain their rage from doing open spoil. So it is in
this case: it is grace alone that changeth the heart and takes
away that poison and fierceness that is in them by nature; men’s
self-endeavours do but coerce them as to some outward eruptions But, —
(2.) Beyond bare vows and promises, with
some watchfulness to observe them in a rational use of ordinary means, men
have put, and some do yet put, themselves on extraordinary ways of
mortifying sin. This is the foundation of all that hath a show of wisdom
and religion in the Papacy: their hours of prayer, lastings; their immuring
and cloistering themselves; their pilgrimages, penances, and self-torturing
discipline, — spring all from this root. I shall not speak of the
innumerable evils that have attended these self-invented ways of
mortification, and how they all of them have been turned into means,
occasions, and advantages of sinning; nor of the horrible hypocrisy which
evidently cleaves unto the most of their observers; nor of that
superstition which gives life to them all, being a thing riveted in the
natures of some and their constitutions, fixed on others by inveterate
prejudices, and the same by others taken up for secular advantages. But I
will suppose the best that can be made of it, and it will be found to be a
self-invented design of men ignorant of the righteousness of God,
to give a check to this power of indwelling sin whereof we speak. And it
is almost incredible what fearful self-macerations and horrible sufferings
this design hath carried men out unto; and, undoubtedly, their blind zeal
and superstition will rise in judgment and condemn the horrible sloth and
negligence of the most of them to whom the Lord hath granted the saving
light of the gospel. But what is the end of these things? The apostle, in
brief, gives us an account, Rom. ix.
31, 32. They attain not the righteousness aimed at; they come
not up unto a conformity to the law: sin is not mortified, no, nor the
power of it weakened; but what it loses in sensual, in carnal pleasures, it
takes up with great advantage in blindness, darkness, superstition,
self-righteousness, and soul-pride, contempt of the gospel and the
righteousness of it, and reigns no less than in the most profligate sinners
in the world.
2. The strength, efficacy, and power of this law of sin may
be farther evidenced from its life and in-being in the soul,
notwithstanding the wound that is given unto it in the first conversion of
the soul to God; and in the continual opposition that is made unto it by grace. But this is the subject and design of another
endeavour.
It may now be expected that we should here add the especial
uses of all this discovery that hath been made of the power, deceit,
prevalency, and success of this great adversary of our souls. But as
for what concerns that humility, self-abasement, watchfulness, diligence,
and application unto the Lord Christ for relief, which will become those
who find in themselves, by experience, the power of this law of sin,
[these] have been occasionally mentioned and inculcated through the whole
preceding discourse; so, for what concerns the actual
mortification of it, I shall only recommend unto the reader, for
his direction, another small treatise, written long since, unto that
purpose, which I suppose he may do well to consider together with this, if
he find these things to be his concernment.
“To the only wise God our Saviour, be glory and majesty,
dominion and power, both now and ever. Amen.”