Ephraim, "He loved to tread out the corn;" he loved to work when he might eat, to have always the corn before him; but God says, he would cause him to plough, a labour no less needful, though at present not so delightful. Most men love to hear of the doctrine of grace, of the pardon of sin, of free love, and suppose they find food therein; however, it is evident that they grow and thrive in the life and notion of them. But to be breaking up the fallow ground of their hearts, to be inquiring after the weeds and briers that grow in them, they delight not so much, though this be no less necessary than the other. This path is not so beaten as that of grace, nor so trod in, though it be the only way to come to a true knowledge of grace itself. It may be, some who are wise in other truths, may yet be so little skilled in searching their own hearts, that they may be slow in the perception and understanding of these things. But this sloth and neglect is to be shaken. off, if we have any regard to our souls. It is more than probable, that many false hypocrites, who have deceived themselves as well as others, because they thought the doctrine of the gospel pleased them, and therefore supposed they believed it, might be delivered from their soul-ruining deceits, if they would diligently apply themselves to this search of their own hearts. Or would other professors walk with so much boldness and security as some do, if they considered aright what a deadly, watchful enemy they continually carry about with them? Would they so much indulge, as they do, carnal joys and pleasures; or pursue their perishing affairs with so much delight and greediness as they do? It were

to be wished, that we would all apply our hearts more to this work, even to come to a true understanding of the nature, power, and subtlety of this our adversary, that our souls may be humbled; and that,

First, In walking with God: his delight is with the humble and contrite ones, those that tremble at his word, the mourners in Zion; and such are we only when we have a due sense of our own vile condition. This will beget reverence of God, sense of our distance from him, admiration of his grace and condescension, a due valuation of mercy, far above those light, verbal, airy attainments of which some have boasted.

Secondly, In walking with others: it lays in provision to prevent those great evils of judging, spiritual unmercifulness, harsh censuring, which I have observed to have been pretended by many, who, at the same time, as afterwards hath appeared, have been guilty of greater or worse crimes than those which they have raved against in others. This, I say, will lead us to meekness, compassion, readiness to forgive, to pass by offences, "considering thyself, lest thou also be tempted," as the Apostle plainly declares. The man that understands the evil of his own heart, how vile it is, is the only useful, fruitful, and solidly believing and obedient person. Others are fit only to delude themselves, to disquiet families, churches, and all relations whatever. Let us then consider our hearts wisely, and then go and see if we can be proud of our gifts, our graces, our valuation and esteem among professors, our enjoyments. Let us go then and judge, condemn, reproach others

that have been tempted, and we inconsistency in these things.

shall find a great And many things of

the like nature might be here added, upon the consideration of this woful effect of indwelling sin. The way of opposing and defeating its design herein shall be afterwards considered.

CHAPTER VII.

The captivating power of indwelling sin, wherein it consisteth. The prevalency of sin, when from

itself, when from temptation. The rage and madness that is in sin.

THE third thing assigned to this law of sin, in its opposition to God and the law of his grace, is, that it leads the soul captive: "I find a law leading me captive" (captivating me) "unto the law of sin." And this is the utmost height to which the Apostle in that place carries the opposition and warring of the remainders of indwelling sin, closing the consideration of it with a complaint of the state and condition of believers thereby, and an earnest prayer for deliverance from it: "O wretched man that I am, who shall deliver me from this body of death?" What is contained in this expression, and intended by it, shall be declared in the ensuing observations.

[1] It is not directly the power and actings of the law of sin that are here expressed, but its success in its actings. But success is the greatest evidence of power; and leading captive in war, is the height of success. None can aim at greater success than to lead their enemies captive. And it is a peculiar expression, in the Scripture, of great success. So the Lord Christ, on his victory over Satan, is said to have "led captivity captive;" that is, to conquer him who had conquered and prevailed over others. And this he did, when by death he

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destroyed him that had the power of death, that is, the devil." Here, then, a great prevalency and power of sin, in its warring against the soul, is discovered. It so wars, as to lead captive; which, had it not greater power, it could not do, especially against that resistance of the soul, which is included in this expression.

[2.] It is said, that it leads the soul captive to the law of sin. Not to this or that particular sin, or actual sin, but to the law of sin. God, for the most part, ordereth things so, and gives out such supplies of grace to believers, as that they shall not be made a prey to this or that particular sin; that it should prevail in them, and compel them to serve it in the lusts thereof; that it should have dominion over them; that they should be captives and slaves to it. This is that which David prays so earnestly against: "Cleanse thou me from secret faults; keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright." He supposes the continuance of the law of sin in him, which will bring forth errors of life; and secret sins, against which he findeth relief in pardoning and cleansing mercy, which he prays for. This, saith he, will be my condition. But for sins of pride and boldness, such as all sins are that get dominion in a man, that make a captive of a man, the Lord restrain thy servant from them! For whatever sin gets such power in a man, be it in its own nature small or great, it becomes, in him in whom it is, a sin of boldness, pride, and presump

tion.

For these things are not reckoned from the