416 The NATURE aYld' P OWER [2.] There is its, particular way of contending, it fights or wars; that is, it a&s with ftrength and violence, as men do in war. i.) It tufts furring and moving inordinate figments in the mind, delires in the appetite and the affections, propofing to the will. But a.) It refis -notthere, it cannot refit it urgeth, prefèth and purfueth its propofals with earneftnefs, ítrength and vigour, fighting, and con- tending, and warring to obtain its end and purpofe. Would it meerly fir up and propofe things the foul, and immediately acquiefce in the fen- tence and judgment of the mind that the thing is evil againft God, and his will, and not farther to be infifted on, much fin might be prevented that is now produced. But it nits not here, it proceeds to carry on its defign, and that with earneftnefs and contention. By this means, wicked men inflame themfelves, Ifa. lvii. 5. They are felf inflamers, as the word fgnifies, unto fin, every fpark of fin is cherilhed in them until it grows into a flame, and fo it will do in others where it is fo cherifhed. Now this fighting or warringoffin confríts in twothings. (i. In its rebellion againft grace, or the law ofthe mind. (2. In its affaulting the foul, contending for rule and fovereignty over it. O. The firit is expreffed by the apofile, Rom. vii. 23. I find, faith he, another law, ávvscgmzeAlim ov -rct voumme rife bee, rebelling againfb the law ofmy mind. There are, it feems, two laws in us, the law of the flefh, or of fin ; and the lawof the mind, or of grace. But contrary laws can- not both obtain fovereign power over the fame perron, at the fame time. The fovereign power in believers is in the hand of the law of grace; fo fo the apofle declares, ver. 22. I delight in the law of God in the inward man. Obedience unto this law is performed with delight and com- placency in the inward man, becaufe its authority is lawful and good. So more exprefly. chap. vi. 14. For fin frail not have dominion over you, for ye are not under the law but under grace. Now to war againft the law that bath a juft fovereignty, is to rebel; and fo clenefaiin222a, lignifies; it is to rebel and ought to have been fo tranflated, rebelling againft the law of my mind. And this rebellion confifis in a ftubborn obfiinate oppofition unto the commands and dire&ions of the law of grace. Doth the lawof the mind commandany thing as duty ? doth it fevere- ly rife up againft anything that is evil ? When the tufting of the law of fin rifes up to this degree, it contends againft obedience with all its might, the effelt whereof, as the apoftle tells us, is the doing of that which we would not, and the not doing of that whichwe would, ver. 15, 16. And we may gather a notable initattce of the power of fin in this, its rebelion from this place. The law of grace prevails upon the will, fo that it would do that which is good. Towill is prefent with me, ver. 18. When I woulddo good, ver. 1.9. And again, ver. 21. And Iwould not do evil, ver. ap, ac. And it prevails upon the underftanding, fo that it approves or difapproves according to the dtciates of the law of grace. ver. 16. I content unto the law, that it is good; and ver. s5. The judgment always lies on the fide of grace. It prevails alfo on the affecti- ons, ver. 22. I delight in the law of God in the inward man. Now if this this be fo, that grace hath the fovereign power in the underftand- ing, will, and affe&ions, whence is it that it doth not always prevail, that we do not always do that which we would, and abflain from that which we would not ? Is it not ftrange that a man íhould not do that which he chufeth, willeth, liketh, delighteth in? Is"there any thing more required toennable us unto that which is good? The law ofgrace doth all as much as
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