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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.

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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.

The first is expressed by the apostle, Rom vii. 23. 'I find,' says he, another law,' avriotρatevóμevov tý voμý tov voòç μov, 'rebelling against the law of my mind.' There are, it seems, two laws in us, the law of the flesh, or of sin; and the law of the mind, or of grace. But contrary laws cannot both obtain sovereign power over the same person, at the same time. The sovereign power in believers, is in the hand of the law of grace; so the apostle declares, ver. 22. 'I delight in the law of God in the inward man.' 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 ȧvriorpareveolaι 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

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doing of that which we would not, and the not doing of that which we would;' ver. 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;' ver. 18. When I would do good;' ver. 21. And again, ver. 19. And I would not do evil.' And it prevails upon the understanding, so that it approves or disapproves according to the dictates of the law of grace. Ver. 16. 'I consent unto the law that it is good;' and ver. 15. The judgment always lies on the side of grace. It prevails also on the affections, ver. 22. 'I delight in the law of God in the inward man.' Now if this be so, that grace hath the sovereign power in the understanding, will, and affections, whence is it that it doth not always prevail, that we do not always do that which we would, and abstain from that which we would not? Is it not strange that a man should not do that which he chooseth, willeth, liketh, delighteth in? Is there any thing more required to enable us unto that which is good? The law of grace doth all as much as can be 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. Ver. 18. τὸ κατεργάζεσθαι τὸ καλὸν οὐκ εὑ pioкw, '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 pur

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pose 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, diókw, ver. 12. 'I follow after,' prosecute; the word signifies properly to persecute, which with what earnestness and diligence it is usually done, we know. Secondly, έttektɛívoμai, 'I reach forward,' reaching with great intention of spirit and affections. It is a great and constant endeavour that is expressed in that word. Thirdly, katà okotòv diwkw, 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 fallings, 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 his attendencies. 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

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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.

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(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. OTρATEÚOVTAι KATà rõs Yuxñs, 'they fight,' or war against the soul.” James iv. 1. στρατεύονται ἐν τοῖς μελέσιν ὑμῶν, ' they fight' or war in your members.' Peter shews what they oppose and fight against, namely, the soul, and the law of grace

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therein. James, what they fight with, or by, namely, the members, or the corruption that is in our mortal bodies. ̓Ανταστρατεύεσθαι 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 lusts, as James speaks: by the way-side, 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 awhile, 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

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