That which I shall principally fix upon, in reference to our present design, from this passage of the apostle, is that which was first laid down, namely, that "there is an exceeding efficacy and power in the remainder of indwelling sin in believers, with a constant inclination and working towards evil.”

Awake, therefore, all of you in whose hearts are any thing of the ways of God. Your enemy is not only upon you, as on Sampson of old, but is in you also. He is at work by all ways of force and craft, as we shall see. Would you not dishonour God and his gospel; would you not scandalize the saints and ways of God; would you not wound your consciences and endanger your souls; would you not grieve the good and holy Spirit of God, the author of all your comforts; would you keep your garments undefiled, and escape the woful temptations and pollutions of the days wherein we live; would you be preserved from the number of the apostates in these latter days-awake to the consideration of this cursed enemy, which is the spring of all these and innumerable other evils, as also of the ruin of all the souls that perish in this world.

CHAPTER II.

Indwelling sin a law. In what sense it is so called.

What kind of law it is.

principle called a law. evinced.

An inward effective

The power of sin thence

THAT which we have proposed to consider, is the power and efficacy of indwelling sin.

The ways

whereby it may be evinced are many. I shall begin with the appellation of it in the place beforementioned, it is a law; "I find a law," saith the apostle. It is because of its power and efficacy that it is so called; so is also the principle of grace in believers, the "law of the Spirit of life," as we observed before; "which is the exceeding greatness of the power of God in them." of God in them." Where there is a law,

there is power.

We shall therefore show both what belongs to it, as it is a law in general, and also what is peculiar or proper in it, as being such a law as we have described.

There are in general two things attending every law, as such.

First, dominion; "The law hath dominion over a man whilst he liveth:" KYRIEYEI TA ANTHROPA, it lordeth it over a man. Where any law takes place, KYRIEYEI, it hath dominion. It is properly the act of a superior, and it belongs to its nature to exact obedience by way of dominion. Now there is

a two-fold dominion, as there is a two-fold law. There is a moral authoritative dominion over a man, and there is a real effective dominion in a man. The first is an affection of the law of God, the latter of the law of sin. The law of sin hath not in itself a moral dominion, it hath not a rightful dominion or authority over any man, but is that which is equivalent to it; whence it is said, BASILEYEIN, to reign as a king, Rom. vi. 12. and KYRIEYEIN, to lord it, or have dominion, ver. 14. as a law in general is said to have, chap. vii. 1. but because it hath lost its complete dominion in reference to believers, of whom alone we speak, I shall not insist upon it in the utmost extent of its power. But even in them it is a law still, though not a law to them; yet, it is a law in them. And though it have not a complete, and, as it were, a rightful dominion over them, yet it will have a domination as to some things in them. It is still a law, and that in them, so that all its actings are the actings of a law, that is, it acts with power, though it has lost its complete power of ruling in them. Though it be weakened, yet its nature is not changed. It is a law still, and therefore powerful. And as its particular workings (which we shall afterwards consider) are the ground of this appellation, so the term itself teacheth us in general what we are to expect from it, and what endeavours it will use for dominion, to which it hath been accustomed.

Secondly, A law, as a law, hath an efficacy to provoke those that are obnoxious to it to the things that it requireth. A law hath rewards and punish

ments accompanying it. These secretly prevail on them to whom they are proposed, though the things commanded be not much desirable. And generally all laws have their efficacy on the minds of men, from the rewards and punishments that are annexed to them. Nor is this law without this spring of power: it hath its rewards and punishments.

The pleasures of sin are the rewards of sin; a reward that most men lose their souls to obtain. By this the law of sin contended in Moses against the law of grace: "He chose rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin for a season; for he looked unto the recompense of reward." The contest was in his mind between the law of sin and the law of grace. The motive on the part of the law of sin, wherewith it sought to draw him over, and wherewith it prevails on the most, was the reward that it proposed to him, namely, that he should have the present enjoyment of the pleasures of sin. This was opposed to the reward annexed to the law of grace, called the recompense of reward.

By this sorry reward doth this law keep the world in obedience to its commands. And experience shows us of what power it is to influence the minds of men. It hath also punishments that it threatens men with, who labour to cast off its yoke. Whatever evil, trouble, or danger in the world attends gospel obedience; whatever hardship or violence is to be offered to the sensual part of our natures, in a strict course of mortification, sin makes use of, as if they were punishments attending the neglect of its

commands. By these it prevails on the fearful, who shall have no share in eternal life. And it is hard

to say by whether of these, its pretended rewards, or pretended punishments, it doth most prevail, in whether of them its great strength doth lie. By its rewards it enticeth men to sins of commission, as they are called, in ways and actions tending to the satisfaction of its lusts. By its punishments it induceth men to the omitting of duties, a course tending to no less a pernicious event than the former. By which of these the law of sin hath its greatest success in and upon the souls of men is not evident, and that because they are seldom or never separated, but equally take place on the same persons. But this is certain, that by tenders and promises of the pleasures of sin on the one hand, by threats of the deprivation of all sensual contentments, and the infliction of temporal evils on the other, it hath an exceeding efficacy on the minds of men, oftentimes of believers themselves. Unless a man be prepared to reject the reasonings that will offer themselves from the one and the other of these, there is no standing before the power of this law. The world falls before them every day. With what deceit and violence they are urged and imposed on the minds of men, we shall afterwards state, as also what advantages they have to prevail upon them. Look on the generality of men, and you shall find them wholly by these means at sin's disposal. Do the profits and pleasures of sin lie before them, nothing can withhold them from reaching after them. Do difficulties and inconveniences attend the duties of