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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, in this case, we should 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 it. Doth thy 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 to Him who can search the heart to the uttermost, and knows how to prevent all its treacheries and deceits. In the things 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. After he had set forth the omnipresence of God, and his omniscience, he makes improvement of it: "Search me, O Lord, and try

me;" as if he had said, It is but 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 evidencing the power and strength of indwelling sin, from whence it is termed a law, which we must notice according to the order in which 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 aversion to God, and propensity to evil. Is universal-To all of God-In all of the soul-Constant.

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 upon this I shall not enlarge, it being not my design to declare the nature of indwelling sin, as it hath been done by others. I shall therefore only in reference to our special design in hand, consider one property of it, that belongs to its nature; and this always wherever it is. And this is that which is expressed by the apostle, "the ✓ carnal mind is enmity against God;" that which is here called φρονημα της σαρκος, the wisdom of the flesh, is the same with the law of sin, on which we insist. And what says he hereof? why it is ἔχθρα προς τον Θεον, enmity against God. It is not only an enemy, (for so possibly some reconciliation of it to God might be made,) but it is enmity itself, and 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, we who were enemies are reconciled unto God; that is, a work compassed and brought

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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, "having abolished in his flesh the enmity," there is no way to deal with any enmity whatever, but by its abolition or destruction.

power

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 ful 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, as 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. "O wretched man that I am! who shall deliver me from the body of this death?" The meanest acting, the meanest and most imperceptible working of it, is the acting and working of enmity. Mortification abates 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. Thus then by it is our state and condition. "God is love." 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 have an enemy to deal with 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: "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 of the Lord." Come it from God or man, there is yet hopes of peace. But when a man hath enmity itself to deal with, nothing is to be expected but continual fighting to the destruction of one party.

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it be not overcome and destroyed, it will overcome and destroy the soul.

And here lies no small part of its power after which we are inquiring; 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 of whom the famous warrior of old complained. 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

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