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 unto it unto the things that it requireth. A law hath rewards and punishments. accompanying of 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 unto 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, Heb. xi. 25, 26; "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 recompence 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 unto him, namely, that he should have the present enjoyment of the pleasures of sin. By this is contended against the reward annexed unto the law of grace, called the recompence of reward.

By this sorry reward doth this law keep the world in obedience to its commands. And experience shews 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, Rev. xxi. 8. 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 euticeth 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. declare, 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 the gospel, they will have nothing to do with them, and so are wholly given up to the rule and dominion. of this law.

And this light in general we have unto the power and efficacy of indwelling sin, from the general nature of a law, whereof it is partaker.

us.

We may consider next, what kind of law in particular it is, which will farther evidence that power of it which we are inquiring after. It is not an outward, written, commanding, directing law, but an inbred, working, impelling, urging law. A law proposed unto us, is not to be compared for efficacy to a law inbred in Adam had a law of sin proposed to him in his temptation, but because he had no law of sin inbred and working in him, he might have withstood it. An inbred law must needs be effectual. Let us take an example from that law, which is contrary to this law of sin. The law of God was at first inbred and natural unto man, it was consecrated with his faculties, and was their rectitude both in being and operation, in reference to his end of living unto God, and glorifying of him. Hence it had an especial power in the whole soul, to enable it unto all obedience, yea, and to make all obedience easy and pleasant. Such is the power of an inbred law. And though this law, as to the rule and dominion of it, be now by nature cast out of the soul, yet the remaining sparks of it, because they are inbred, are very powerful and effectual, as the apostle declares, Rom. ii. 14, 15. Afterwards God renews this law, and writes it in tables of stone; but what is the efficacy of this law? will it now, as it is external, and proposed unto men, enable them to perform the things that it exacts and requires? not at all. God knew it would not, unless it were turned to an internal law again; that is, until of a moral outward rule, it be turned into an inward real principle. Wherefore God makes his law internal again, and implants it on the heart as it was at first, when he intends to give it power to produce obedience in all his people, Jer. xxxi. 31-33; "I will put my law in their inward parts, and write it in their hearts." This is that which God fixeth on, as it were upon a discovery of the insufficiency of an outward law leading men unto obedience. The written law, saith he, will not do it; mercies and deliverances from distress will not effect it; trials and afflictions will not

accomplish it; then saith the Lord, will I take another course; I will turn the written law into an internal living principle in their hearts, and that will have such an efficacy, as shall assuredly make them my people, and keep them so. Now such is this law of sin, it is an indwelling law, Rom. vii. 17; "It is sin that dwelleth in me,' ver. 20. Sin that dwelleth in me, ver. 21. It is present with me, ver. 23. It is in my members; yea, it is so far in a man, as in some sense it is said to be the man himself, ver. 18. "I know that in me, that is in my flesh, there dwelleth no good thing." The flesh, which is the seat and throne of this law, yea, which indeed in this law is in some sense the man himself, as grace also is the new man. Now from this consideration of it, that it is an indwelling law inclining and moving to sin, as an inward habit or principle, it hath sundry advantages, increasing its strength, and furthering its power. As,

First, It always abides in the soul, it is never absent. The apostle twice useth that expression, it dwelleth in me: there is its constant residence and habitation. If it came upon the soul only at certain seasons, much obedience might be perfectly accomplished in its absence. Yea, and as they deal with usurping tyrants, whom they intend to thrust out of a city, the gates might be sometimes shut against it, that it might not return. The soul might fortify itself against it. But the soul is its home, there it dwells, and is no wanderer. Wherever you are, whatever you are about, this law of sin is always in you; in the best that you do, and in the worst. Men little consider what a dangerous companion is always at home with them. When they are in company, when alone, by night or by day, all is one, sin is with them. There is a living coal continually in their houses, which, if it be not looked unto will fire them, and it may be, consume them. O the woful security of poor souls! How little do the most of men think of this inbred enemy, that is never from home! How little for the most part doth the watchfulness of any pro

fessors answer the danger of their state and condition.

Secondly, It is always ready to apply itself to every end and purpose that it serves unto. It doth not only dwell in me, saith the apostle, "but when I would do good, it is present with me:" there is somewhat more in that expression than mere indwelling: An inmate may dwell in an house, and yet not be always meddling with what the good man of the house hath to do, (that so we may keep to the allusion of indwelling, used by the apostle.) But it is so with this law, it doth so dwell in us, as that it will be present with us in every thing we do; yea, oftentimes when with most earnestness we desire to be quit of it, with most violence it will put itself upon us: "when I would do good, it is present with me." Would you pray? would you hear? would you give alms? would you meditate? would you be in any duty acting faith on God, and love towards him? would you work righteousness? would you resist temptations? this troublesome perplexing indweller will still more or less put itself upon you, and be present with you; so that you cannot perfectly and completely accomplish the thing that is good, as our apostle speaks, ver. 18. Sometimes men, by hearkening to their temptations, do stir up, excite, and provoke their lusts, and no wonder if then they find them present and active. But it will be so, when with all our endeavours we labour to be free from them. This law of sin dwells in us; that is, it adheres as a depraved principle, to our minds in darkness and vanity, unto our affections in sensuality, unto our wills in a loathing of, and aversation from, that which is good; and by some more, or all of these, is continually putting itself upon us, in inclinations, motions, or suggestions to evil, when we would be most gladly quit of it.

Thirdly, It being an indwelling law it applies itself to its work with great facility and easiness, like "the sin that doth so easily beset us," Heb. xii. 1. It hath a great facility and easiness in the application of itself un