OfINDWELLING SIN. 443 (i.) Much of the prevalency of fin upon the foul, is certainly from fatan when the perplexing and captivating fin hath no peculiar footing, nor advantage in the nature, conftitution, or condition of the finner. When any luft grows high and prevailing more than others upon its own account, it is from the peculiar advantage that it hath in thenatural conftitution, or the Ration or condition of the perfon in the world, For otherwife the law of fin gives an equal propenfity unto all evil, an equal vigour unto every luft. When therefore it cannot be difcerned, that the captivating fin is peculiarly fixed in the nature of the finner, or is advantaged from his edu- cation or employment inthe world, the prevalencyof it is peculiarly from fatan. He hath got to the root of it, andhath given it poyfon and ftrength. Yea, perhaps fometimes that which may feem to the foul to be the corrupt tuftingofthe heart, is nothing butfatan's impofing his fuggeftions on the ima- gination. If then a man lind an importunate rage from any corrup- tion, that is not evidently feated.in his nature; let him as the papifts fay, crofs himfelf, or fly by faith to the crofs of Chrift, for the devil is nigh at hand. (2.) When á luft is prevalent unto captivity where it brings in no advantage to the flefh, it is from fatan. All that the law of fin doth of itfelf, is to ferve the providence of the flefh, Rom. xiii. tit. And it muff bring in unto it fomewhat of the profits and pleafures that are itsobjeft. Now if the prevailing fin do not fo aft it felf, if it be more fpiritual and inward, it is much from fatan by the imagination, more than the corrup- tionof the heart itfelf. But this by the way. I fay then, that the apoftle treats not here, ofour being captivated unto this or that fin, but unto the law of fin that is, we are compelled to bear its pretence and burden whether we will or no. Sometimes the foul thinks or hopes that it may through grace be utterly freed from this trou- blefome inmate. Upon fouie fweet enjoyment of God, force full fup ply ofgrace, force return from wandering, force deep affliCtion, force through humiliation, thepoor foul begins to hope that it Ihall now be freed from the law of fin. But after a while it perceives that it is quite otherwife. fin alts again, makes good its old Etation, and the foul finds that whether it will or no, it muff hear its yoke. This snakes it figli and cry out for deliverance. (3.) This leading captive argues a prevalency againft the renitency or contrary aftings of the will. This is intimated plainly in this expreflion namely, that the will oppofieth, and [Hakes head as it were againft the working of fin. This the apoftle Ochres in thofe expreflions which-he ufes, verfe.15, -19, 20. And herein confifts the lofting of the fpirit againft the flefh, Gal. v. 17. that is, the contending of grace to expel and fubdue it. The fpiritual habits of grace that are in the will, do fo refill and a& againft it. And the excitation of thole habits by the [pint are di- relied to the fame purpofe. This leading captive, is contrary I fay, to the inclinations and aftings of the renewed will. No man is made a captive butagainft his will. Captivity is mifery and trouble, and no man willing- ly puts himfelf into trouble. Men chufe it in its caufes, and in the ways and means leading unto it, but not in it felf. So the prophet informs us Hof. v. IL. Ephraim was not willingly oppreffed andbroken in judgment i that was lais mifery and trouble; but he willingly walked after the com- mandment of the idolatrous Kings, which brought him thereunto, 1C' hat- ever confent then the foul may give unto fin, which is the means of this captivity it gives none to the captivity it felf; that is-againft the will whally. Hence thefe things enfue. 1.) Tint
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