Page images
PDF
EPUB
[ocr errors]

3. Continual observation of what difficulties and hinderances these things are apt to cast on our minds, either in our general course, or with respect to particular duties: they operate in our minds by love, fear, care, delight, contrivances; with a multitude of perplexing thoughts about them. Unless we continually watch against all these ways to obviate their insinuations, we shall find them a weight and burden in all parts of our race. In short; faith, prayer, mortification, an high valuation of things invisible and eternal; a continual preference of them to all things present and seen, are enjoined in this expression-"laying aside every weight."

§6. The other thing to be laid aside is, (Tv apapliav EUTEpilatov) "the sin that doth so easily beset us." We may be satisfied, that no bare consideration of the word, either as simple, or in its composition, or its use in other authors, will of itself give us the full and proper signification of it in this place; which is evident to me from hence, in that those who have made the most diligent inquiry into it, and traced it through all forms, are most remote from agreeing what is, or should be the precise signification of it; but close their disquisitions with various and opposite conjectures.

I shall therefore attend to other scripture directions and rules in the same case, with the experience of believers, who are exercised in it, and the use of those other words with which the doubtful expression is joined.

$7. The word (arolinμı) to lay aside, is never used in scripture with respect to that which is evil and sinful, but with regard to the original depravation of nature; and the vicious habits wherein it consists, with the effects of them. And why it should have another intention here, seeing that it is not only suit

ed to the analogy of faith, but most agreeable to the design of the apostle, I know not. And the truth is, the want of a due consideration of this one word, with its use, which expositors have universally overlooked, hath occasioned many fruitless conjectures on the place.

The general nature of the evil to be laid aside, is expressed by the article prefixed (Tyvaμapliav) that sin. Now this, if there be nothing to limit it, is to be taken in its largest, most usual, and most eminent signification. And that this is the original depravation of our natures, cannot be denied. So it is in an especial manner stated, Rom. vii, where it is constantly called by that name. And verse 17, "the sin that dwelleth in me," is of the same force and signification with "the sin that doth so easily beset us;" though all the allusions are various. See Rom. vii, 20, 23.

But I do not judge that original sin is here absolutely intended; but only with respect to an especial way of exerting its efficacy, and to a certain end; namely, as it works by unbelief to obstruct us, and turn us away from the profession of the gospel. And so the instruction falls in with the rule given us in the same case in other places of the epistle, as chap. iii, 12, &c. The sin, therefore, intended is in-dwelling sin which, with respect to the profession of the gospel, and permanency therein with patience, worketh by unbelief, whereby it exposeth us to all sorts of temptations, gives advantage to all weakening, discouraging considerations, still aiming to make us faint, and at length to depart from the living God.

These things being fixed, it is all one whether we interpret (EUTEρiolalov) "that which doth easily beset us, it being in a readiness always to do so; or, "that which doth easily expose us to evil;" which are the two

senses of the word, with any probability, contended for. Both come to the same.

$8. The sin is that which hath an easy access to our minds to hinder us in our race, or doth easily expose us to danger, by the advantage it hath to these ends; for, it is always present with us, and so is never wanting to any favorable occasion. It stands in need of no help from outward advantages to attempt our minds; dwelling in us, abiding with us, cleaving to us, it is always ready to clog, to hinder and disturb us. Doth any difficulty or danger appear in the way? it is at hand to cry, "Spare thyself," working by fear. Is any sinful compliance proposed to us? it is ready to argue for its embracement, working by carnal wisdom. Doth the weariness of the flesh decline perseverance in necessary duties? it wants not arguments to promote its inclinations, working by the dispositions of remaining enmity and vanity. Doth the whole matter and cause of our profession come into question, as in a time of severe persecution? it is ready to set all its engines on work for our ruin; fear of danger, love of things present, hopes of recovery, reserves for a better season, the examples of others esteemed good and wise, shall all be put into the hands of unbelief, to be managed against faith, patience, constancy, and perseverance, and it hath a remaining interest in all the fac ulties of our souls.

$9. The last inquiry is, how we may lay it aside, or put it from us? One learned man thinks it a sufficient reason to prove, that the sin of nature is not here intended, because we cannot lay that aside, whilst we are in this life. But I have shewed that the word (axon) is never used when a duty is enjoined by it, but it is with respect to this sin. Wherefore,

1. We are to lay it aside absolutely and universal

[blocks in formation]

ly, as to design and endeavor. We cannot in this life attain to perfection in holiness, yet this is what we are to endeavor all the days of our lives; 2 Cor. vii, 1, "Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God."

2. We ought actually to lay it aside in such a measure and degree, as that it may not be a prevalent hinderance to us, in any of the duties of Christian obedience; for it may have various degrees of power and efficacy according as it is neglected or continually mortified; and it oftentimes takes advantage by a conjunction with outward temptations to our unspeakable prejudice. And if the mortification of it be neglected in any one branch, or any of its exertions, if any one sin be indulged. it will ruin all strength and resolution for sufferings on account of the gospel.

[ocr errors]

The way whereby it principally manifests itself, is, by the clogs and hinderances, which it puts upon us in the constant course of our obedience. Hence many think, that whereas it is said "easily to beset us" to our hinderance an allusion is taken from a long garment, which if a man wear in the running of a race, it will hinder and entangle him, and sometimes cast him to the ground; so that, unless he cast it away, he can have no success in his race.

$10. The last thing expressed, is the duty itself directed and exhorted to; "Let us run with patience the race that is set before us." What is the duty in general intended hath been sufficiently declared; but whereas the terms wherein it is expressed, all but that word "with patience," are metaphorical, they must be opened.

That with respect whereto we are exhorted, is (rov aywva, certamen) a strife or conflict. It is used for any thing, work, or exercise, about which there is a

striving or contending to the utmost of men's abilities. Such as were used when men contended for mastery and victory in the Olympic games; and so it is applied to all earnest spiritual endeavors in any kind, Phil. i, 30; Col. ii, 1; 1 Thes. ii, 2; 1 Tim. vi, 12; 2 Tim. iv, 7. Here the sense of the word is restrained to the particular instance of a race, because we are enjoined to run it. But it is such a race as is for a victory, for our lives and souls, wherein the utmost of our strength and diligence is to be put forth. It is not merely cursus, but certamen.

1. It is a matter of great difficulty whereto the utmost exercise of our spiritual strength is required; contending with all our might must be in it; without which all expectation of success in a race for mastery is vain and foolish. Hence the apostle prescribes, as a means of it, that we be strong in the Lord, and in the power of his might," Eph. vi, 10; giving us his own example in a most eminent manner, 1 Cor. ix, 24-27.

2. It is such a race, as wherein there is the judge or (Bpaßevins) the rewarder of them who overcome, even Christ himself; and there is the reward proposed, which, as the apostle tells us, is an incorruptible crown of glory, and there are encouraging spectators, even all the holy angels above, and the church below.

It being a race, it is of no advantage for any one to begin or make an entrance into it. Every one knows that all is lost in a race where a man doth not hold out to the end.

$11. This race is said to be "set before us." It is not what we fall into by chance, it is not of our own choice or project; and he that sets it before us is Christ himself, who calls us to faith and obedience. He hath determined what shall be the way of obedience, limit

« PreviousContinue »