Sermons Preached on Romans 8, Chapter 5

Sermons Preached on Romans 8 · Chapter 5

p. 168ROM. 8.2.

For the Law of the Spirit of life, in Chriſt Jeſus, hath made me free from the Law of ſin and death.

CHAP. V. Of the Law or Power of Sin, under which all Men are by Nature.

The whole Matter in the Words drawn into ſeveral Obſervations. The main Obſervation broken into Three. The Firſt of which is ſpoken to, (viz.) That every unregenerate perſon is under the Law of Sin. That Law of Sin is opened in the twofold notion of it. Two Queſtions ſtated:

(1.) How doth Sin act as a Law in the Unregenerate?—

(2.) How it may be known when 'tis the Law of Sin?

or wherein doth the difference lie betwixt the Power of Sin in the Regenerate and in the Unregenerate? The Point applied by way of Information: to inform us

(1.) of the bondage of the Natural State. The Evil and Miſery of that ſet forth in ſome Particulars.

(2.) To inform us of the neceſſity, power and efficacy of reſtraining and renewing Grace. Both ſpoken to.

HHaving opened the Words and fixed upon that Interpretation of them which I judge moſt proper and genuine, The Obſervations raiſed from the Words.(which was my work the laſt time); I come now to fall upon thoſe Obſervations which are grounded upon and do beſt therewith.

p. 169It hath been already obſerved, Firſt that the Holy Spirit of God is the Spirit of Life: (this I have given ſome ſhort account of and will add nothing further upon it).

I might Secondly obſerve, That this Spirit of Life is in Chriſt Jeſus: the regenerating Spirit is in Chriſt: (though not as the regenerating Spirit, according to our common notion of Regeneration). This was alſo cleared up in ſome Particulars when I was upon the Explication of the Words; and in the following Verſes I ſhall have occaſion to handle it fully; therefore here I'le paſs it over.

There's a Third Obſervation (which takes in the principal matter in the Text, that therefore I ſhall onelyonly inſiſt upon), namely That all regenerate perſons by the Law of the Spirit of Life are made free from the Law of Sin and Death: For this is that which Paul here affirms concerning himſelf; and he ſpeaking here not as an Apoſtle but as One regenerate, quatenus regenerate, that which he ſaith of himſelf is applicable to all ſuch, they all are made free from, &c.

The General Obſervation broken into Three.This being more generally laid down juſt as it lies in the Words of the Text, and it being very comprehenſive, I will therefore more particularly branch it out into three Obſervations:

1. That every man in the world as he is in the natural and unconverted ſtate, 1. Obſ.before the Spirit of Life (or the regenerating Spirit) takes hold of him, is under the Law of Sin and Death.

2. That ſuch who are truly regenerate are made free from the Law of Sin and Death.2. Obſ.

3. That 'tis by the Law of the Spirit of Life that theſe are made free from the Law of Sin and Death. 3. Obſ.Each of theſe Points are of great weight and importance, therefore I ſhall diſtinctly and largely ſpeak to them.

Firſt Obſerv. handled.I begin with the Firſt; which you may ſhorten thus Every unregenerate man is under the Law of Sin and Death. In the handling both of this (and alſo of the two other) I ſhall mainly direct my Diſcourſe to the Law of Sin; as to the Law of Death that I ſhall onelyonly ſpeak to in the cloſe of all.

This firſt Doctrinal Propoſition is not ſo expreſs in the letter of the Words as the two following, but 'tis ſtrongly implied and very naturally deducible from them. Paul himſelf (that**Acts 9.15.Acts 9:15 choſen veſſel, who was ſo eminent in the Love of God, the Graces of the Spirit, the work and priviledges of the Goſpel) till it pleas'd the Lord ſavingly to work upon him, was under the Law of Sin; for he ſays here he was made free from it, implying there was a time when he was enſlaved p. 170under it. As to the civil freedom of a Roman he tells us he was born to that Acts 22.28. but as to Evangelical freedom from the command and bondage of Sin he doth not ſay he was born free but made free; this was not the reſult of, Nature, Birth (or any ſuch thing) but the meer effect of divine grace. Further (he ſaith) the Law of the Spirit of Life in Chriſt Jeſus hath made me free; whence it follows that till this Law of the Spirit had taken hold of him he was under the Law of Sin; before the mighty power of the regenerating Spirit did effectually work in him to convert and ſanctifie him, Sin had its full power and dominion over him. He gives a ſad account of this Eph. 2.3. Among whom alſo we all had our converſation in times paſt in the luſts of our fleſh, fulfilling the deſires of the fleſh, &c. And Tit. 3.3. For we our ſelves alſo were ſometimes fooliſh, diſobedient, &c. 'Tis true, even after Converſion you have him complaining of the Law of Sin; Rom. 7.21. I find a law, that when I would do good, evil is preſent with me, &c. but there was a great difference between that Law of Sin which he was under before converſion, and that which he was under after converſion (as you ſhall hereafter underſtand).

And thus it is with all men in the world before regenerating Grace; in the natural and unconverted ſtate all are under the Law of Sin, Every man is born a ſubject and vaſſal to Sin, and is (as he comes into the world) under the power, tyranny and domination of a curſed Nature. Sin is that (truly) Ʋniverſal Monarch which hath all men (before they be converted) under its Empire and Soveraignty: let them be High or Low, Bond or Free (in other reſpects), till they be renewed and reſcued by the Law of the Spirit of Life, they are all under Sin's command and regency. For the proof of this (in the General) I ſhall onelyonly refer you to Rom. 6. (from the 12. to the end); where you have the Law of Sin and the Sinners bondage under its dominion ſet forth in great variety of Expreſſions; (I will not recite any of them, 'tis beſt to take them together as they lie in the whole diſcourſe of the Apoſtle).

For the better handling of the Truth before us, I will

1. Open this Law of Sin, and ſhow what is included in it and why that is ſet forth by this Metaphor: Then

2. prove that Men (whilſt unregenerate) are under this Law of Sin.

How Sin is a Law, what this imports.Yet ſince without any prejudice or diſadvantage to the Matter contained in each of theſe Heads, they may be ſpoken to conjunctly as well as apart; and becauſe too the putting of them together will ſomewhat ſhorten the work, therefore that ſhall be my Method.

p. 171The word Law (as a**Dr. O of the Power, &c. of Indwelling Sin, ch. 1. & 2. Worthy Perſon hath obſerved to my hand) is taken either properly or improperly: Properly, ſo it is the Edict or Sanction of a perſon (or perſons) in Authority, wherein he or they do order and enjoyn ſomething to be done, backing his or their Commands with promiſes of rewards, as alſo their Prohibitions with threatnings of punniſhment: this is the nature of a Law in the ſtrict and proper notion of it. Now if you inſiſt upon this its exact conſideration and take in all in this Deſcription, ſo Sin cannot be ſaid to be a Law or to impoſe a Law upon the Creature; the reaſon is obvious becauſe it hath no Right of Dominion or rightful Authority, which is eſſentially requiſite to the Law-maker and to the validity and obligation of the Law. The power of Sin is but uſurp'd, it hath dominion de facto but not de jure; God never gave the corrupt Nature in Man any Authority to be or to make a Law which ſhould bind his Creatures. He himſelf hath made excellent Laws which are unqueſtionably and univerſally obligatory; and he hath ſet up Magiſtrates (his Vicegerents), to whom he hath delegated a power of making Laws which ſhall (in a lower degree) be obligatory alſo: but now for Sin what hath that to do with this Law-making or Law-obliging Authority? So that this Conſideration of a Law doth not at all ſuit with it; yet there is ſomething in the Deſcription that will ſuit with it well enough, inſomuch that it may be truly called the Law of Sin.

Sin is a Law as it commands the Sinner.For 1. A Law is a commanding thing: It lays its imperative injunctions upon men and expects their Obedience; it doth not barely notifie or repreſent to Men what they are to do or not to do, nor only adviſe and perſuade them to do ſo and ſo, but it commands Authoritatively. It carries dominion in it, Rom. 7.1. Know ye not the law hath dominion over a man as long as he liveth? this is wrap'd up in the very nature of it and is inſeparable from it. Now in this reſpect Sin is a Law; it commands the Sinner to act ſo and ſo, lays its precepts upon him in a very imperious manner, aſſumes a ſtrange kind of Authority over him (though juſtly it hath none); therefore you read of the reigning of Sin, of obeying Sin, of the dominion of Sin, Rom. 6.12, 14. this is the nature of a Law in general, in reference to which Sin hath this appellation of a Law. In this reſpect ſuch as are in the Natural State may too juſtly be ſaid to be under the Law of Sin, for it hath the Command over them and doth from time to time lay its Commands upon them: the Subject is not more under the Law of his Soveraign, nor the Servant of his Maſter, than the Sinner is under the Laws of Sin; it commands very proudly and he as tamely obeys, O there's the Law of Sin!

p. 172There are indeed two things in a Law, 'tis a commanding and 'tis a condemning thing: it firſt commands men to order their actings according to what it preſcribes, and if they do not ſo do, in caſe of diſobedience then they are by it try'd and condemn'd. Unregenerate perſons are in both of theſe reſpects under the Law of Sin:

(1.) Sin hath a commanding power in them; O that is upon the throne in their Hearts, it rules them and with a ſtrange kind of Soveraignty orders them to do what it pleaſes; it**foreign Kings and**foreign Lords it over them (as the words are Rom. 6.12, 14). And as there is this domination on Sins part ſo there is ſubjection on the Sinners part; no ſooner doth it command but 'tis preſently obey'd, it doth but ſpeak the word and 'tis done; if it will have ſuch a Luſt gratified the Sinner readily yields to it. As the Centurion ſpeaks of his Soldiers Matth. 8.9, I am a man under authority, having Soldiers under me, and I ſay to this man go, and he goeth, come, and he cometh, do this, and he doth it; juſt ſuch a power or ſoveraignty hath Sin in and over graceleſs perſons: they are at its beck, according to its commanding propenſions they order and ſteer their Courſe, may they not therefore be ſaid to be under the Law of Sin?—Then

(2.) for the Other property of a Law as 'tis a condemning thing, that belongs to Sin too: ô 'tis not onelyonly of a commanding but alſo of a condemning nature. And (which is not uſual) where it commands and is obeyed there it condemus; which ſhows the difference betwixt the Law of ſin and all other Laws; they do not condemn where they are obeyed, 'tis onelyonly the breach or non-performance of them which makes a perſon liable to Condemnation; but herein lies the curſedneſs of the Law of Sin, upon the obeying of it it becomes a condemning Law and it onelyonly condemns where 'tis obey'd. But obſerve how this comes about, for there is a difference in this double Act of the Law of Sin: to command, that is Sins proper and natural act; to condemn, that is Sins act onelyonly eventually or meritoriouſly; it rules of it ſelf directly, and propenly, but it condemns onelyonly as it lays the foundation of Condemnation by another, (for there is another Law which formally is the condemning Law, (viz.) the Law of God upon the violation of it). And this ſpeaks the inexpreſſible miſery of the Unregenerate, they are under that Law which tyrannically commands them here, and which (upon their obeying of it) will moſt certainly condemn them hereafter.Sin a Law as it backs its Commands with Promiſes and Threatnings.

2. Secondly, that I may further clear up this Expreſſion of the Law of Sin, let me compare it with other Laws, Divine and Humane. Take the Law of God or Men they are uſually back'd p. 173with**Some therefore defins a Law Ordo rectam gubernandi rationem includens, ex prudentiâ prodien…, tranſgredientibus prenam, obtemperantibus praemium decernens. (See Wendel. Polie. l. 2. c. 11). Rewards and Punniſhments; and 'tis convenient it ſhould be ſo, if not for the ſtrengthening of the Laws in themſelves yet however for the furtherance of mens Obedience to them: for men (generally) do not obey them upon the Authority of the Legiſlators, or the intrinſick goodneſs of the Matter of the Law, but as they are thereunto either allured by Rewards or deterred by Punniſhments; theſe are the things that do moſt prevail with them to yield their Obedience to the Laws both of God and Men. Anſwerably now to this, Sin (Indwelling in, the Corrupt Nature) will be backing its Commands with Promiſes and Threatnings, it will be pretending to Rewards and Punniſhments; which though in themſelves they are but ſorry things yet they have a great power and efficacy upon beſotted Sinners. For inſtance, Sinner! (ſaith Sin) I enjoyn thee to fall in with me and my ways, to do as I bid thee do, I will that thou doſt go and ſwear, and ſteal, and be filthy, and profane Sabbaths, and pleaſe the fleſh, &c. (here's the Laws or Commands of Sin): well! how doth it ſtrengthen and back them? why thus, Sinner! do but obey me, and here are ſuch Profits, Pleaſures, Delights, Honours, Preſerments, all of which upon thy complyance with me ſhall be thine; if thou wilt but be my loyal Subject and do what I would have thee, thou ſhalt live at eaſe, flouriſh in the world, paſs thy days in mirth, be reſpected by all, (with a great many more Promiſes of this nature); therefore why do'ſt thou demur? why do'ſt not thou preſently ſubmit and obey? Particularly you read of the pleaſures of ſin Heb. 11.25; now it repreſents and heightens theſe to Sinners and by them urges and (almoſt) enforces Obedience to its Commands: O (ſaith Sin) do but hearken to me and do thus and thus, then what a delightful, pleaſant Life will you live; how will all Comforts then flow in upon you! then your good days will begin when you once reſolve to comply with my Laws, but 'twill never be well till then. And are all theſe promiſes and ſollicitations of Sin in vain? no! the poor deluded Sinner believes, hearkens, yields, cloſes with them, and knows not how to reſiſt its Commands back'd with ſuch promiſes and rewards.

But if theſe ſoft and mild inſinuations, theſe enticing and alluring Arguments will not do, Sin then appears in the Lionsſhape and begins to menace and threaten: it alters its language and ſaith, Sinner! wilt thou caſt off my Laws and chuſe to be ſubject to ſome Other? then look to thy ſelf and take what follows: wilt thou engage in a courſe of Duty and fall in with a ſtrict and godly life? then know what will be the fruit of this (much better than thine O thou curſed p. 174Lyar!) thou muſt expect the loſs of all that is good, the undergoing of all that is evil; thou muſt look for nothing but priſons, reproaches, deriſion, contempt, poverty, perſecution, and what not? thou muſt bid adieu to all thy Comforts, prepare for the carrying of an heavy Croſs, live a penſive, afflicted Life; this will coſt thee deer, expoſe thee to the loſs of Liberty, Eſtate, Relations, Credit, nay of Life it ſelf. O how doth Sin (to draw and hold the Sinner in vaſſalage to it ſelf, and to keep him off from the way of holineſs) beſtir it ſelf and ſummon in all its Threats and Menaces. And may not unrenewed Souls too truly be ſaid to be under the Law of ſin in theſe reſpects? with what efficacy doth it entice them to what is evil by what it promiſes, and deter them from what is good by what it threatens? Do not theſe promiſes and threatnings of Sin carry it with men in their natural ſtate (the former for Sins of Commiſſion, the latter for Sins of Omiſſion), that they know not how to withſtand them? O that what we do ſee every day was not too full a demonſtration of their being under the power of Sin, as promiſing and as threatning!

By this you underſtand what there is in a Law (in the ſtrict notion of it) that is applicable to Sin, upon which the Apoſtle might ground his Metaphor of the Law of Sin; 'tis a commanding thing, and it urges and ſeconds its Commands with promiſes and threatnings, (both of which are proper to a Law).

One thing further I deſire you to take notice of, and 'tis this; that Sin conſidered as ſimply commanding ſo 'tis not a Law, but it then becomes formally and compleatly a Law when it commands and the Sinner obeys; ſo that he owns the power of it and willingly ſubjects himſelf to its dominion, ô now 'tis a Law indeed! As it is in the Laws of Ʋſurpers, they (meerly as impoſed by them) are no Laws, becauſe not made by perſons in lawful Authority; but if a people freely own theſe Uſurpers and willingly put themſelves under ſubjection to them, them (to them) their Laws become valid and obligatory; ſo here as to Sin, it hath not the leaſt right to any dominion over the Soul, it hath no power but what is by uſurpation, and therefore its Laws are meer nullities; but yet if men (which is the Caſe of the Unconverted) will voluntarily put themſelves under its Government and conſent that it ſhall rule them, to them de facto it becomes a Law, and hath the force and authority of a Law, though de jure it can challenge no ſuch thing. This for a Law in its proper ſenſe.

p. 175Sin is a Law according to the improper acceptation of a Law.2. Secondly the word [Law] is taken improperly, for any thing that hath an impelling (or impulſive) virtue in it, which though it be not ſtrictly and properly a Law, yet it may paſs under that appellation becauſe it hath the virtue and force of a Law, and doth that which a true and proper Law uſes to do. And ſo an inward, operative, lively Principle, that which efficaciouſly moves and acts a man or impells and urges him ſo and ſo to act, may be ſtil'd a Law becauſe of its powerful and authoritative influence in and upon the man in his acting: a Principle is a Virtual Law, or that which is equivalent to a Law, inaſmuch as it inclines, urges, impells with power and efficacy to ſuch and ſuch operations which are ſuitable to it. And therefore when Sin is the Principle which acts a perſon in his general courſe, and which doth efficaciouſly excite and impell him to thoſe things which are ſuitable to its own nature; I ſay when 'tis thus, there Sin may be called a Law and there 'tis the Law of Sin. So that when Paul here ſuppoſes himſelf before his Converſion to be under the Law of Sin, he means that then Sin was his principle, the ſole and active principle in him, that which with a ſtrange kind of power and efficacy did urge, excite, impell him to wicked and ſinful acts all along in that ſtate. The Law of Sin notes the power of Sin (as hath been ſhown); now that is twofold Moral or Phyſical, (I will not upon ſeveral accounts undertake to juſtifie this diſtinction in the rigid acceptation of things, I onelyonly make uſe of it to help your conceptions in that which I am upon): Sins moral power lies in its being a Law (for that's the power of a Law), its phyſical power lies in its being a Principle (for that's the power of a principle). As to its Moral power, it directs and regulates preſcribing to the Sinner what it would have him to do and (in a ſenſe) commanding him to do accordingly: as to its Phyſical power, it doth ſo and ſo excite and act by its inward, effectual, powerful inclinations and impulſions. I diſtinguiſh here between a Law and a Principle, becauſe I now conſider the Latter ſtrictly in it ſelf and not according to the improper application of the word Law to it: And I make uſe of this diſtinction of Sins twofold power, not as deſigning to aſſert any ſpecifical difference betwixt them, (poſſibly ſomething might be objected againſt that); I onelyonly deſign thereby to ſet forth the ſeveral ways and modes wherein Sin doth exert its power: for though 'tis very true that Moral and Phyſical power as conſidered in themſelves and when applied to ſuch and ſuch things, are diſtinct kinds of power; yet when they are applied to sin they are but different modes (the Nature of the thing admitting nothing more).

p. 176Now to bring this to the Point in hand! Unregenerate perſons are under the Law of Sin, inaſmuch as in that ſtate Sin (the depraved Nature) is the principle which acts them, and which ſtrongly, effectually, nay impetuouſly inclines and excites them to what is ſinful. Every Agent hath its principle which acts it ſtrongly and irreſiſtibly; as Natural Agents in natural acts have their principle working with great efficacy in them, the Fire burns and cannot do otherwiſe becauſe 'tis determin'd and influenc'd by that natural principle which is in it: ſo Moral Agents in Moral acts have their efficacious principles too which work as ſtrongly and powerfully in them, (the difference being always preſerv'd 'twixt Natural and Free Agents). But now theſe principles are very different according to mens different ſtate; where 'tis the Law of the Spirit of Life in Chriſt Jeſus there the Spirit is the principle, and the New Nature too in the Soul as the principle doth with a great deal of power and efficacy excite and quicken to what is good; 2 Cor. 5.14. The Love of Chriſt conſtraineth us: But where it is the Law of Sin there Sin is the principle which doth alſo ſtrongly excite to what is evil. The Natural man hath no other principle than this, and 'tis very active in him it ever workng with great power and ſtrength to draw out his corruption: and ſo he is under the Law of ſin.

I conceive this Law of Sin (as to its moſt proper import) notes the activeneſs and efficacy of a principle, rather than the authority or Soveraignty of a Law (though that be the word here uſed). But however 'tis beſt to take in both notions, and in both the Doctrine holds true; ſo long as any man is unrenewed Sin is both a Law to him to command, rule, and govern him, and alſo a principle powerfully and efficaciouſly to act him in his whole courſe: in both reſpects before regeneration 'tis nothing but the Law of Sin. By which expreſſion the Apoſtle ſeems to ſuperadd ſomething to what he had ſaid Ver. 1. he had there ſpoke of walking after the Fleſh, thereby intimating the Fleſh to be the principle by which men out of Chriſt do act; but now here in calling it the Law of Sin (or of the Fleſh), he intimates the power and ſtrength of that principle in thoſe perſons, 'tis a commanding principle in them (which takes in the ſum of both the ſignifications which I have been enlarging upon), it rules and acts them as it pleaſes, it hath over them the authority of a Law and in them the energy or efficacy of a principle, both of which do center and are comprehended in one word, the power of Sin. So much for the Firſt Thing to ſhow what the Apoſtle means by the Law of Sin, and in what reſpects 'tis ſo ſtiled.

p. 1771 Queſt. Wherein doth Sin act as a Law in the Ʋnregenerate?Two Queſtions here ariſe (the anſwering of which will give further light into the Doctrine); the Firſt is this, How or wherein doth Sin (as a Law) exert and put forth its power and dominion in and over unregenerate perſons?

In the anſwering of this ſhould I fall upon particulars, Anſw.to ſet forth the various workings of Sin in the matter or kind of them, or the various arts and methods of Sin in the manner of its working, it would occaſion a diſcourſe too large for my preſent deſign: I will therefore limit my ſelf to two General Heads under which the ſeveral particulars will fall.

The Law of Sin ſhews it ſelf, partly with reſpect to what is Evil and partly with reſpect to what is Good: You may underſtand its workings in the Ʋnregenerate by its workings in the Regenerate, (for 'tis the ſame in both, onelyonly in different degrees). Now how doth it work in theſe? that you ſhall ſee in our great inſtance in the Text; Paul complaining of this Law (as in himſelf) ſhews how it did put forth its power and ſtrength in him, namely thus:

(1.) it did ſtrongly excite, impell, and draw him to what was evil; ſo Rom. 7.15. That which I do, I allow not, what I hate, that do I; (V. 17.) It is no more I that do it, but ſin that dwelleth in me: (V. 19.)—the evil which I would not, that I do: (V. 23.) I ſee another law in my members, &c.—

(2.) it did ſtrongly oppoſe, reſiſt, hinder him as to what was good: (V. 15.) what I would, that do I not: (V. 18.) To will is preſent with me, but how to perform that which is good I find not; for the good that I would I do not: (V. 21.) I find then a Law, that when I would do good, evil is preſent with me.

Thus Sin acted in Paul in whom its power and ſtrength was much broken, and thus it doth (in a much higher degree) act in the Ʋnregenerate in whom it is in its full ſtrength and vigour.

1. Sin in ſuch exerts its power in its vehement urging and impelling of them to what is evil. I ſay to what is evil for indeed all its impulſions are to that, Sin is for nothing but Sin, Sin in the Habit is altogether for Sin in the Act, Indwelling Sin is wholly for dwelling in Sin; it bends and works entirely that way, urget ad Peccata Peccatum. And no wonder that it ſo doth, ſince the principle always moves and excites to thoſe acts which are conſentaneous to it ſelf; therefore Sin agreeing with Sin, the ſinful Nature ſolely ſtirs up a perſon to that which is ſinful. And how entire, reſtleſs, unwearied, impetuous is it in this! the truth is, though there was no Devil to tempt the graceleſs Sinner, yet that Law of Sin which is in himſelf would be enough to make him ſin (in a great meaſure) as p. 178he doth: as to many Men and many Sins of thoſe men 'tis but the Devils over-eagerneſs which puts him upon tempting of them, for without that the thing would be done to his hand (as dry wood would burn without blowing). Corrupt Nature is continually egging, ſolliciting, exciting the unſanctified man to what is evil, 'twill not let him alone day or night unleſs he gratifie it; and its motions are ſo urgent and violent that he poor creature either cannot or will not make any conſiderable reſiſtance. What an inſtance was Amnon of this! he was under the Law of Sin, it had ſuch a power and Soveraignty over him and was ſo impetuous in its workings in him, that he walked ſadly, pined away, fell down-right ſick, and all becauſe he knew not how to ſatisfie that Luſt which wrought ſo ſtrongly in him towards his own Siſter; (read 2 Sam. 13.2, &c.) So Ahab, Sin put him upon the coveting of Naboths Vineyard, and this it did with ſuch violence that he would eat no bread becauſe he could not have his will; 1 Kings 21.5. Solomon tells us of ſome who ſleep not except they have done miſchief, and their ſleep is taken away unleſs they cauſe ſome to fall; Prov. 4.16. O the Law of Sin! it ſollicits to this and that evil, and its ſollicitations thereunto are ſo preſſing and earneſt that it will receive no repulſe; yea, the Sinner is ſo overpowered that he is even carried away with it like an empty Veſſel in a fierce and rapid ſtream. In whatever point the Wind ſtands it blows ſo fiercely, ſo ſtrongly that there's no ſtanding againſt it; I mean, whatever the Luſt be in which the Sin of Nature vents it ſelf (whether Ʋncleanneſs, or Ambition, or Coveteouſneſs, or what you will), that comes with ſuch a force and violence upon the natural man that he falls before it and yields to it. We ſpeak much (in another ſenſe) of the Law of Nature, truely the grand Law of Nature as depraved is to command and incline men to ſin againſt God; and this it muſt needs do with a mighty power and efficacy in thoſe in whom 'tis wholly depraved.

2. Secondly this Law of Sin ſhews it ſelf in its oppoſing and hindring of what is good. 'Tis a Law which always runs counter to Gods Law, it will be ſure to further what that forbids and to hinder what that commands, for it always ſets it ſelf in a direct oppoſition thereunto. Doth that call for ſuch and ſuch Duties? are there ſome Convictions upon the Sinners Conſcience about them? doth he begin a little to incline to what is good? how doth Sin now beſtir it ſelf to make head in the Soul againſt theſe convictions and good inclinations! how doth it endeavour to nip the bloſſoms, to ſtifle and ſmother the initial propenſions to what is good, to kill the Infant in the p. 179Cradle (as Herod would have done with Chriſt), to make all Conceptions (in order to Obedience and Holineſs) to prove abortive! There is in Sin a fixed, rooted averſation to whatever is holy and ſpiritual, which it puts forth to its utmoſt wherever 'tis upon the throne: it doth not onelyonly work a loathneſs to duty but a loathing of duty, it countermands (where 'tis in its full power) all the motions and excitations of the bleſſed Spirit thereunto. O ſometimes the Spirit comes to a man and ſays, thou haſt neglected prayer hitherto 'tis high time now to ſet upon it, thus long thou haſt liv'd and all this time thou haſt not minded the reading of the Scriptures, the hearing of the Word preached, &c. come now let them be minded, all thy days thou haſt been a ſtranger to holineſs now be holy, thou haſt been a deſpiſer of Chriſt hitherto now love, fear, receive, honour him: thus the good Spirit would draw on the Sinner to what is good. Well! is indwelling Sin quiet now? O no! it puts forth it ſelf with its greateſt vigour and ſtrength in oppoſition to the breathings of the good Spirit; it ſaith, Sinner! let Word and Spirit ſay what they will do thou hold on thy courſe, keep on thy way, God is merciful fear it not, Duty is burdenſome meddle not with it, what need is there of all this praying, hearing, believing, repenting, holy walking? &c. Theſe are the bold oppoſitions and ſubtil inſinuations of Sin againſt what is good, (ſet forth by the luſtings of the Fleſh againſt the Spirit Gal. 5.17), theſe are its curſed renitencies and reluctancies againſt duty. Now till the regenerating Spirit comes with his victorious grace to conquer them, the Sinner is wholly under their power, ſo that they do moſt effectually and prevailingly keep him off from what is good: You have it exemplified in the Young-man Matth. 19.22. in Felix Acts 24.25. (and in ſeveral others). This is the very Caſe of men before Converſion: whether you conſider the Law of Sin as it puts forth it ſelf with reſpect to Evil or with reſpect to Good, the Unconverted are under it; it hurries them on to what is wicked and as powerfully holds them off from what is holy; in both reſpects they are entirely under the command of it as a Law and entirely acted by it as a principle; 'tis no better than thus (and worſer it cannot be) with unregenerate perſons. Let this general Anſwer to the Firſt Queſtion be ſufficient.

2 Queſt. Of the difference betwixt the Law of Sin as 'tis in the Regenerate and as 'tis in the Ʋnregenerate.A Second is this, How may it be known when perſons are under the Law of Sin? or How may we diſtinguiſh betwixt the Law of Sin as 'tis in the Ʋnregenerate and as 'tis in the Regenerate? For even the Latter find too much of this Law in them; Paul here ſaith he was freed from it, and yet in the foregoing Chap. he ſadly laments it (as you p. 180have often heard): renewed and ſanctified Souls do by ſad experience feel the corrupt Nature ſtrongly urging and preſſing them to what is evil, and as ſtrongly oppoſing and hindring them in what is good, yea, in both often prevailing: may not they therefore as well as Others be ſaid to be under the Law of ſin? if not, where lies the difference? or what is it that doth indeed denominate a man to be under that Law?

This being a Queſtion of great importance I ſhall be larger in the anſwering of it than I was of the Former; Anſw.yet not ſo large as the Nature of the Subject would admit of, nor as Some of our own Divines are who write upon it: I ſhall reduce all to Three Heads.

1. Firſt where the whole bent and tendency of the heart is towards ſin, that the propenſions of the Soul thereto are entire and unmixt, there 'tis the Law of ſin, and that Law of ſin which is proper to the Ʋnregenerate: this ſpeaks Sin to be upon the throne indeed, that its power and dominion is habitual, plenary and abſolute. A Child of God may have very ſtrong corruptions in him, and they ſometimes too may break forth into external acts, the ſinful Nature may vehemently incline him to what is evil and ſometimes prevail too; yet the bent of his heart is for God againſt Sin, and the ſtream doth not run wholly one way, he hath propenſions unto good as well as unto evil; whereupon he is not under the Law of ſin. But take an unſanctified perſon 'tis otherwiſe with him, his heart is in ſin and ſet for ſin, that's the thing to which it altogether bends, inclines and works; there is not a ſtronger bent in heavy bodies to deſcend or in light things to aſcend than there is in ſuch an one to ſin againſt God: and further he's not divided in what is evil, he's all of a piece, the ſinful Nature in him is entire and doth all: now where 'tis thus certainly there 'tis the Law of ſin. Paul in his ſaddeſt complaints of this Law (as in himſelf) yet ſays, It is no more I that do it, but ſin that dwelleth in me, ('twas not he that did it becauſe the bent of his heart was againſt it): and he ſays With the mind I my ſelf ſerve the law of God, (the habitual tendency and inclination of his Soul was towards Good, and as he was himſelf it was thus with him, for he puts [I my ſelf] onelyonly to the ſerving of the law of God not to that of the law of ſin): So that though the Law of ſin was in him yet he was not under it (ſtrictly) as the Law of ſin; Sin had too great a ſtrength in him but it had not the ſole and full command of him.

2. Secondly when all the ſeveral Faculties of the Soul are altogether on Sin's ſide and wholly take its part, then 'tis the Law of ſin, and that which is proper to the Ʋnregenerate: (if this Head be not p. 181diſtinct from the Former yet it may be uſeful as a more particular explication of it). In ſuch perſons Ʋnderſtanding, Will, Affections, all are engag'd on Sins ſide, and therein lies its power and dominion over them; the Ʋnderſtanding aſſents, the Will conſents, the Affections anſwerably are drawn out, ô here is the Law of Sin or Sin regnant. The Ʋnderſtanding gives in its final and poſitive dictate that Sin is good, repreſents it as eligible to the Will, the Will (upon this) cloſes with it, embraces it, cleaves to it, the Affections (deſire, joy, delight, &c.) run out upon it; where 'tis thus, the caſe is determin'd. But this muſt be taken with a threefold Proviſo:

(1.) That the aſſent of the Ʋnderſtanding be deliberate; for even a Child of God upon a ſudden ſurpriſal pro hic & nunc may judge better of ſin than it deſerves.

(2.) That the conſent of the Will be plenary and full; for there may be in gracious perſons ſometimes a broken half-conſent to what is evil.

(3.) That both Aſſent and Conſent be underſtood of a Courſe in Sin; for as to particular Acts no queſtion but one who is regenerate (under the power of a temptation) may do both of theſe.

This threefold Proviſo being taken in the thing is clear, whoſoever ſhall be ſo far beſotted as upon deliberation to judge a ſinful courſe to be the beſt courſe, and thereupon ſhall chooſe, imbrace; fall in with and continue in it, yea ſhall delight and pleaſe himſelf in it, unqueſtionably in this man 'tis the Law of Sin; Sin never gets thus high where Grace is. For the proof of which we muſt recur to our great inſtance; Paul after his Converſion found Sin to be too powerful in him (which was his great burden), yet notwithſtanding the fixed acts of the ſeveral Faculties of his Soul were for God againſt Sin: As for example, in his Ʋnderſtanding he aſſented to the goodneſs of the Law of God but not to the goodneſs of the Law of Sin; Rom. 7.12. wherefore the Law is holy, &c. in his Will he alſo conſented to this, (V. 16.) If then I do that which I would not, I conſent unto the Law that it is good: and for his Affections (he ſaith) I delight in the Law of God after the inward man: now theſe being (as I ſaid) the fixed acts of the ſeveral Faculties in Paul, in him it was not the Law of Sin. And thus for the main it is with every gracious Soul; but for Others in whom Sin hath all, all the Faculties (Ʋnderſtanding, Will, Affections) in their proper acts being entirely for it, 'tis evident that they are under the Law of Sin.

Of all the Faculties the Will doth moſt diſcover the power of Sin, for there its Dominion and Soveraignty is chiefly ſeated and acted; ô when it once gains that then it aſcends the throne indeed, that's the time (as it were) of its inauguration when 'tis inveſted in all its p. 182Regalities. It comes to the Sinner and ſays art thou willing that I ſhould rule thee? yes (ſaith he) with all my heart, I like thy Commands and Government, I am thine, I ſubmit to thee to be at thy diſpoſe, I here ſwear Fealty and Allegiance to thee, &c. (Dreadful language! ô that ever it ſhould be uttered by the heart of man! Sinner! do'ſt thou know what thou ſaiſt? pray thee make a little pauſe, be perſuaded to conſider what thou do'ſt; is this ſpoken in good (or rather in bad) earneſt? do'ſt thou reſolve upon it? wilt thou ſtick to it? ô then thou art a meer vaſſal, thou putt'ſt thy ſelf under the reign of the worſt Tyrant in all the world, from this day forward thou muſt carry chains and fetters about thee, from this act of thine Sins reign commences: therefore if it be not yet done let it never be done, if it be done let it be reſcinded ſpeedily; (but I forget my ſelf).

The loweſt act of the Will (in order to the conſtituting of this Law of Sin,) is Election or Choice; there's Good and Evil, Holineſs and Sin ſet before the Soul and it chooſes the evil before the good, this is a ſad evidence of Sins power: Iſa. 65.12.—but did evil before mine eyes, and did chooſe that wherein I delighted not: Iſa. 66.3, 4, &c. they have choſen their own ways, and their Soul delighteth in their abominations, &c. But though I ſay that this is the loweſt act of the Will in Sins being a Law, yet even this is enough to put a perſon under that Law. The godly man chooſes the way of Holineſs, Pſal. 119.30. I have choſen the way of truth; the Sinner chooſes the way of Sin, this he prefers before the Other: Now ſhould there be nothing more than this choice (ſuppoſing it to be deliberate, full and peremptory), that would be enough to evince Sins dominion, for wherever it hath the preference it hath the power. But there are higher acts of the Will than this, which do more highly conſtitute and more fully demonſtrate the Law of Sin, and which are to be found onelyonly in the Ʋnregenerate: As namely when the Will doth not meerly chooſe, embrace, prefer Sin before Holineſs but 'tis pertinaciouſly ſet for Sin, its full purpoſe and reſolution is for Sin againſt Holineſs; the Sinner ſays he hath ſinn'd and ſo he will do ſtill, he's fixed and obſtinate in his wickedneſs, inſtead of cleaving to the Lord with full purpoſe of heart (as Barnabas exhorted the Chriſtians at Antioch to do, Acts 11.23.) he cleaves to Sin with full purpoſe of heart. Jer. 2.25. I have loved ſtrangers, and after them I will go: Jer. 8.5. They hold faſt deceipt, they refuſe to return: Jer. 44.16. As for the word that thou haſt ſpoken to us in the name of the Lord, we will not hearken to thee, but we will certainly do whatſoever p. 183goeth out of our own mouth, &c. Now wherever it comes to this that Sin is thus enthron'd in the Will, there moſt certainly 'tis the Law of Sin. But I muſt yet go one ſtep further, there is one act of the Will higher than this too, (viz) when the heart is wholly ſet for Sin and is not onelyonly reſolvedly but alſo impetuouſly carried out after it. Eccleſ. 8.11. Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to do evil. Jer. 50▪ 38. They are mad upon their idols: Eph. 4.19. Who being paſt feeling have given themſelves ever unto laſciviouſneſs to work all uncleanneſs with greedineſs Jer. 8.6. Every one turned to his courſe as the horſe ruſheth into the battel. Here the power of Sin riſes high indeed! when the Will doth not barely conſent to it but 'tis eager and fierce for it, ô this ſpeaks not onelyonly its own great wickedneſs and moſt woful depravation, but alſo the Sinners full ſubjection to Sin; this is the Law of Sin with a witneſs, where 'tis thus it may eaſily be known who bears Rule in the Soul. Sin never arrives at this heighth of power in the Regenerate, this is altogether inconſiſtent with Grace: upon Converſion the Will is ſanctified and the ſanctified Will can never carry it thus towards Sin.

You ſee what that is in the interiour faculties of the Soul which doth conſtitute and evidence the Law of Sin in unregenerate perſons: I might inſtance alſo in the exteriour parts of the Body, for though Sins power doth mainly reſide and put forth it ſelf in the Former, yet it reaches to theſe alſo; therefore the Apoſtle brings them in upon this account, Rom. 6.12. Let not ſin reign in your mortal bodies, &c. (13.) neither yield you your members inſtruments of unrighteouſneſs unto ſin, &c. (19.) As ye have yielded your members ſervants to uncleanneſs, &c. When the Body is proſtituted to Sins drudgery, the ſeveral parts thereof imploy'd in its ſervice (as the Eyes to let in external Objects for the exciting and feeding of Luſt within, the Feet to run on Sins errands, the Tongue to utter vanity and frothineſs, &c) this is a great demonſtration of a mans being under the Law of Sin. 'Tis true, it chiefly reigns in the Heart, there's its imperial Seat or the Pallace where it hath its imperial reſidence, that's the inward Citadel where its main ſtrength doth lie; but yet from thence it iſſues out its Laws and Edicts to the Body alſo, and that is its out ward Fort or Territory where it hath a great ſtrength and command alſo. Indeed the Law of Sin is beſt diſcerned (as to Others) by its venting of it ſelf in and through the Body; for ſo long as Sin keeps in its power within the interiour Faculties of the Soul, 'tis known onelyonly to the Sinner himſelf; but when that once breaks out in Sins committed in p. 184and by the body (as intemperance, drunkenneſs, uncleanneſs, &c.) then it becomes diſcernible to all to whom ſuch Sins ſhall be known. And though 'tis certain, that Sin may have its full dominion in the heart without the external eruptions of it in the Life, in groſs and corporeal acts, yet where they are added they infallibly diſcover that Sin lords and domineers. O therefore how evident is it that all who abuſe and defile their bodies, who uſe them as inſtruments for Sin and wear them out in its ſervice, are moſt perfectly under the Law of Sin! But 'tis not thus with any who are truely ſanctified, Sin hath not the command of their Bodies, they**Rom. 6.19.Rom 6:19 yield up their members ſervants to righteouſneſs unto holineſs, they look upon their Bodies as the**1 Cor. 6.19.1 Cor 6:19 Temples of the Holy Ghoſt and accordingly they keep them holy, they know they are themſelves**1 Cor. 6.20.1 Cor 6:20 bought with a price and that their Souls and Bodies are both Gods, and therefore both to be imploy'd in the glorifying of God; they ſcorn to let their Bodies be drudges to Sin and Satan; and in this reſpect they are not under the Law of Sin.

3. Thirdly the Law of Sin and its different workings in the people of God and Others, may be opened by the modification of the act of Sin. As

1. Where Sin is committed induſtriouſly and deſignedly there 'tis the Law of Sin and that which is peculiar to the graceleſs. Some there are who ſet themſelves to ſin, 'tis the thing they aim at, which they deliberate, contrive, muſe how to bring about, their ſerious thoughts from time to time are at work in order to it; like to that perſon whom David deſcribes Pſal. 36.4. He deviſeth miſchief on his bed, he ſetteth himſelf in a way that is not good: like to the wickedneſs of men before the Deluge, Gen. 6.5. &c. Every imagination of the thoughts of his heart was onelyonly evil continually: ('tis meant not onelyonly of imaginations which had Sin in them materially and ſubjectively, but alſo of thoſe which were for Sin and in order to Sin intentionally and finally): The Apoſtle ſets it forth by making proviſion for the fleſh Rom. 13.14. when the Sinner hath his forecaſts and projects for Sin. Now**When the Fleſh hath the foreign providen…ial projecting and forecaſting ability at command and at her ſervice, it is certain her ſupremacy is in the full. Mr. Rich. Bifeild The Goſpels glory, &c. p. 235. where 'tis thus, unqueſtionably 'tis the Law of Sin, this doth moſt certainly diſcover the abſolute, unbroken, full power and dominion of Sin. Joh. 8.34. Whoever commits Sin (foreign who makes it or frames it as an Artiſt doth a thing which is proper to his trade or art, who ſins de induſtriâ, datâ operâ, what of him? why, he) is the ſervant of ſin (that is, he is fully under its Command and is a perfect ſlave and vaſſal to it). 'Tis never thus with regenerate perſons, this**Deut. 32.5.Deut 32:5 ſpot is not the ſpot of Gods Children: 1 Joh. 3.9. Whoſoever is born of God p. 185doth not commit Sin; he doth not frame ſin or contrive how to ſin (in the ſenſe named but now). It cannot be denied but that even a Child of God may ſin after deliberation, nay as to ſome particular ſinful act he may deliberate in order to the doing of it; there was a great deal of deliberation in Davids killing Ʋriah, 'twas a plotted, contrived ſin, that which was brought about by many deliberate thoughts: ô but in ſuch an One this is very rare and ſeldome, 'tis but in this or that particular act, 'tis not a thing that he holds on in (God forbid it ſhould be ſo!) And therefore though this be a great aggravation of ſin when it is committed deliberately, and a ſad evidence that it hath too much power and ſtrength in the heart, yet every deliberate ſin is not enough to prove a man to be under the Law of ſin: when the deſigning and contriving is cuſtomary and that too as to a Courſe in ſin, ô then 'tis the Law of ſin.

2. When the Temptation eaſily prevails and there is little or no reſiſtance and oppoſition made to ſin, then 'tis the Law of ſin and that which is proper to the unregenerate. If the Town be ſurrendred and yields upon the firſt Summons 'tis a ſign the Aſſailers are very ſtrong and the Defendants very weak: if the tinder takes fire upon the firſt little ſpark that falls into it, ſurely 'tis very dry; ſo here, when Satan doth no ſooner lay the temptation before the Sinner, but he immediately cloſes with it and falls before it and yields to it, this argues that Sin and Satan have a full power in and over him. But I lay the main ſtreſs of this Head upon little or no reſiſtance to the motions, ſuggeſtions, commands of ſin. Poſſibly it no ſooner commands but the Sinner readily obeys; if he chance to make ſome ſome oppoſition 'tis as bad as none at all, 'tis not lively, vigorous, reſolute, but cold, dull, faint and languid, ô this is a ſad demonſtration of Sins heighth and regency in the Soul. The bare Commands of Sin (as hath been ſaid) do not make it to be a Law, but when there is a ready, willing ſubjection to thoſe Commands then 'tis a Law. Rom. 6.16. Know ye not, that to whom ye yield your ſelves to obey, his ſervants ye are to whom ye obey, whether of ſin unto death, or of obedience unto righteouſneſs? 'Tis a brand upon Ephraim that he was**Hoſ. 5.11.Hos 5:11 willingly walked after the Commandment: may not this be charged upon men before renovation with reſpect to the Commands of Sin? We read of Satan that he takes ſome captive at his will, 2 Tim. 6.26. and truly ſo it is with the ſinful Nature too, it doth with the unregenerate what it will, it commands, governs, orders them even as it will; it meets with little or no reſiſtance, upon all occaſions it doth but ſpeak the word and the thing is done. The true Convert ſtands p. 186upon his guard, fights it out to the laſt, hee'l dye rather than yield; Sin doth not ſo eaſily do his work in him: he may ſometimes …e a Captive to it (as being overborn with its ſtrength), but he will not be a Subject to it (ſo as to give willing obedience to it); which ſhows that he is not under the Law of Sin. When 'tis willingneſs in the way of duty then 'tis the day of**Pſal. 110.3.Ps 110:3 God's power, when 'tis willingneſs in the way of ſin then 'tis the day of Sins power. There may be ſome reſiſtance made to Sin and yet its dominion may be high, but when 'tis no reſiſtance then its dominion is high indeed. A Sinner ſometimes from the ſtirrings of Conſcience may make a little oppoſition, but Sin having his Will in its entire conſent that oppoſition ſoon goes off, and ſo Sins Sover aignty is as abſolute as ever it was.

3. When Sin carries it in ſpight of all oppoſition, then 'tis the Law of Sin and that power of Sin which only ſuits with the unregenerate ſtate: when 'tis committed with little oppoſition ab intra and in ſpight of all oppoſition ab extra, I aſſure you then it hath a great power. Many there are who are ſo much under the ſtrength and dominion of the helliſh Nature, that nothing ſhall hinder them from what is evil: As the ſincere Chriſtian, ſet never ſo many hinderances and diſcouragements before him yet (being under the Law of the Spirit) he will be and do good, ſo è contrà the man that is deſtitute of Grace, ſet what hinderances or diſcouragements you will before him yet (being under the Law of Sin) he will be and do evil. Let the threatnings of the Law of God ſtand in his way (like the Angel with a drawn ſword in his hand) yet hee'l ſin, let the Scepter of the Goſpel be held out to him yet hee'l ſin, ſet the Love, Grace, Mercy of God before him yet hee'l ſin, ſet the Wrath, Juſtice, Severity of God before him yet hee'l ſin, ſet the Death, Sufferings, Agonies, Wounds, Blood of the Lord Jeſus before him yet hee'l ſin, let Conſcience ſmite him, let Word, Miniſters, Chriſtians, reprove him yet hee'l ſin, let him reſolve, purpoſe, vow, promiſe, covenant yet hee'l ſin; tell him of Heaven or Hell, that hee'l waſte his Eſtate, impair his Health, undoe his Family, ruin his Body, nay his precious Soul 'tis all one yet hee'l ſin, come Plague, Peſtilence, War, Fire yet hee'l ſin; ſet the Law of Scripture before him yet hee'l ſin, nay, (as to ſome acts) ſet the very Law of Nature before him yet hee'l ſin: here's the Law of Sin to ſome purpoſe, the power and ſtrength of Sin in their foreign, and yet all graceleſs and Chriſtleſs Souls are under this (though not all in the ſame way or in the ſame degree). But Sin never riſes thus high in Gods people, they are more eaſily ſtopt and kept off from ſinning againſt God: you know the ſtream p. 187in a Flood runs very fiercely and will not be ſtopt by any oppoſition, it teares and breaks the banks which would give a check to it; but let the Flood be but over and then it comes to it ſelf again and its motion is not ſo boiſterous and impetuous; ſo 'tis with the true Chriſtian, poſſibly in ſome ſingle act, under ſome ſtrong temptation, upon ſome fit of paſſion, he may break thorough all that lies in his way (as a let or hinderance to him in ſin); but when the ſudden guſh of Corruption and the power of the temptation are a little over, he comes to himſelf again and then the Word and Spirit do eaſily ſtop him in what is evil.

4. When 'tis ſinning and no ſenſe of ſin, no after-repentance for it, then 'tis the Law of Sin and that power of it which is onelyonly in the unconverted. Sin always rules moſt where 'tis leaſt felt, but it never arrives at the higheſt pitch of dominion where the Soul groans under it as its burden. As it was with Paul, the corrupt Nature was too powerful in him but he was very ſenſible of it, he cry'd out O wretched man that I am, who ſhall deliver me from this body of death! Thus too it is with all gracious Souls; they may have much of ſin in them, yea it may be ſo ſtrong in them as that in ſome particular acts they may be overcome by it; yet 'tis but peccatum vincens non regnans, Sin conquering not commanding, becauſe they are greatly humbled in the ſenſe of this, and becauſe they ever recover themſelves again by true repentance: ô how do they mourn and grieve over Corruption, eſpecially when it hath been too hard for them! if you read of Davids ſins you ſhall alſo read of Davids tears. Now when 'tis thus 'tis never the Law of Sin, Sin bewailed is never Sin reigning; but when a man ſins inſenſibly and impenitently, there's no after-ſhame or after-grief in him for ſin, no riſing again after falling, verily in this man 'tis the Law of Sin. (But ſo much for the anſwering of this Queſtion, and alſo for the Explication of the Point in hand).

ƲSE. For Information.In the applying of it there is but one Ʋſe which I ſhall inſiſt upon, and that ſhall be for Information: Is it thus? that every perſon before regeneration is under the Law of Sin? it informs us of two things:

1. Of the bondage of the Natural ſtate.

2. Of the power, efficacy, neceſſity of reſtraining and renewing Grace.

1. Branch of Information concerning the bondage of the Ʋnregenerate.1. Here's a ſad demonſtration of that bondage which attends the Natural State and thoſe who are in it. Such being under the Law of Sin, and that importing what you have heard it doth, hence it follows that they are under bondage, the very worſt bondage and thraldom that is imaginable: This Sinners will not believe nor lay it p. 188to heart but ſo it is, they being Sins Subjects and governed by its Laws they are no better than Slaves and Vaſſals (for ſo all its Subjects are). We pity thoſe who live under Tyrants, Ʋſurpers, hard Maſters, &c. and judge their bondage to be very great; but (alas!) what is that if compar'd with this of graceleſs Souls living under the tyranny, uſurpation, dominion of Sin? O poor Creature! art thou out of Chriſt, unſanctified and unregenerate, and conſequently acted, ruled, governed by Sin? know thy ſelf, thou art (in a ſpiritual ſenſe) no better than a ſlave, yea there's no ſervitude or vaſſalage in the world comparable to thine: the poor Chriſtians who are Captives and Bondmen under the barbarous Turks or ſuch who are condemn'd to Mines and Galleys, are in a better condition than thou who art under the power of thy baſe Luſts. The ſtate of Nature is a quite other thing than what men imagin it to be, they think there's nothing but freedom and liberty in it, ſuch who are in it fancy none live ſo free and happy a Life as themſelves; but God knows 'tis quite otherwiſe: while they promiſe themſelves liberty they are the ſervants of corruption; for of whom a man is overcome, of the ſame is he brought into bondage, (as the Apoſtle ſpeaks 2 Pet. 2.19). There are very many ſad attendants upon Ʋnregeneracy (as blindneſs, darkneſs, death, enmity, diſtance and alienation from God, &c.) but none worſe than the ſpiritual bondage which accompanies it: I add too, there's none of all theſe which Sinners are with more difficulty convinced of and more hardly brought to believe, than that which I am upon. We ſee it in the Jews, Joh. 8.33. We be Abraham's ſeed, and never were in bondage to any man, how ſaiſt thou we ſhall be made free? (never in bondage to any man? that was falſe; were they not once in bondage in Egypt (which therefore was called the houſe of bondage Exod. 20.2. where they were under hard bondage Exod. 1.14)? were they not again in bondage in Babylon? yea, were they not now in bondage under the Romans? but this not being the bondage which Chriſt aimed at, he paſſed by this their vaunting of their exemption from it and fell upon their ſpiritual bondage, whith reſpect to which he told them) whaſoever commits ſin is the ſervant of ſin: So go to many now and tell them they are under ſervitude they will not believe it, what they in ſuch a condition? no, they are ſo and ſo deſcended, ſuch and ſuch is their birth and parentage, they have ſuch noble blood running in their veins, they live in the enjoyment of ſuch priviledges, have ſo many under them at their beck whilſt they themſelves are commanded by none, they can go and come and do as they**foreign. Plutarch. Mor. p. 35. liſt (being free from that p. 189foreign, wherein the Stoicks placed bondage), and yet are they Slaves? Yes, notwithſtanding all this they may be ſo and are ſo if Sin hath the rule and regency over them; they have all liberty but that which is the beſt and are exempted from all bondage but that which is the worſt. The**foreign. Plato Alcib. 1. Moraliſts by the Light of Nature had true notions about this, for they could ſay that Vertue and Goodneſs onelyonly did entitle to Liberty, that Vice and Wickedneſs were always attended with Servitude: The**Perſius Sat. 5. An quiſquam eſt alius liber niſi ducere vitam Cui licet ut voluit? licet ut volo vivere, non ſum Liberior Bruto?— Liber ego? unde datum hoc ſumis tot ſubdite rebus? An Dominum ignoras nifi quem vindicta relaxat? —Servitium acre Te nihil impellit, nec quicquam extrinſecùs intrat Quod nervos agitet; ſed ſi intus & in jecore aegro Naſcantur Domini, qui tu impunitior exis?— Satyriſt falls ſeverely upon ſome high pretenders to Liberty, becauſe they were their own Maſters, at their own diſpoſe, did what they pleaſed, were not they free? he anſwers them ſharply ſhewing there might be external and Civil Liberty and yet they might be under bondage, if Vice had the maſtery and command of them; nay, if any one Vice or Luſt did prevail over them (whether Covetuouſneſs or Intemperance, &c.) that would be enough to prove them no better than Vaſſals and Slaves (let their outward condition be never ſo high and good). Now ſurely we may be more clear and poſitive in this than they, who by Scripture-light know more of the Law of Sin than they could do by the bare light of Nature. Every regenerate, **Vide Philon. Jud. in Tract. cui titulus. Quod omnis probus liber. p. 670.good man is free; but every unregenerate, wicked man is a very ſlave and under moſt dreadful thraldom.

Now it being thus, that I may the better convince your of the evil and miſery of this bondage, and alſo excite you to the moſt vigorous endeavours to get out of it, let me lay a few particulars before you: As

The Evil and Miſery of ſpiritual Bondage reſulting from the Law of Sin, ſet forth.1. Conſider that bondage to Sin is always accompanied with bondage to Satan. Whoever is under the Law of Sin he is thereupon alſo under the Law of Satan, for Sins and Satans power always go together: the truth is, theſe two are (as it were) Allies and Confederates; nay they are copartners in dominion, they ever ſhare in the government of the Soul and rule jointly; ſo that he who is under the power of the one is under the power of the other alſo. There is an oneneſs of intereſt and dominion betwixt them; as Satan gets up Sin gets up, and as Sin gets up Satan gets up too. The Devil's Reign depends upon the Reign of Sin, where 'tis not the Law of Sin his power is very low; 'tis ſaid of him that**Eph. 2.2.Eph 2:2 he rules (where p. 190or in whom? why) in the Children of diſobedience; where 'tis diſobedience to the Laws of God and obedience to the Laws of Sin there Satans Kingdome is very high; there he rules and doth what he will (as he is ſaid to take ſome men captives at his will, 2 Tim. 2.11.) Now is not this a dreadful thing? the moſt deplorable bondage that a Creature can lie under? what? to be the Devils Subject? a Slave to him who is in chains himſelf? ruled by him who is the grand Rebel and the Head of all the lower Rebels againſt God? what more woful! Sinner when wilt thou conſider it, ſhall a damned Creature be thy Lord and Soveraign? ſhall he be thy Ruler here who will be thy tormentor hereafter? wilt thou live in jubjection under him who is but a Jaylor and Executioner of Gods diſpleaſure? what bondage can be ſo great, ſo much to be deteſted as this!

2. Secondly let be conſidered what ſin is, both as it is in it ſelf and alſo as it manages its power, command and regency in and over the Sinner.

1. Look upon Sin in it ſelf. 'Tis the baſeſt, the vileſt thing that is, the whole world hath nothing in it of ſo vile a nature as it: 'Tis that onelyonly thing which God never made; other things may ſeem to be vile (and comparatively they may really be ſo), yet they being Gods Creatures there is ſomething of excellency in them, but as for Sin God hath nothing to do with it (onelyonly as he doth diſpoſe and over-rule it to his own glory). 'Tis the onelyonly thing that God cannot do, there are many things which he will not do but Sin is the onelyonly thing which he cannot do; God can make a world, uphold a world, deſtroy a world, he can do all, onelyonly he cannot ſin. Now (whoever thou art) let this be thought of, ſhall a thing ſo vile and baſe, ſo contrary to God's Nature, ſhall that have the Rule and Command of thee? how can the Spirit of a Man bear a thing ſo indecent, ſo unworthy of him? but if he will ſtoop to what is ſo much below him, what ſlavery and bondage muſt needs reſult from it? It's ſometimes matter of affliction to us to ſee vile and baſe men exalted to places of high power and dignity; Pſal. 12.8. The wicked walk on every ſide, when the vileſt men are exalted: yet this muſt be ſubmitted to becauſe the all-diſpoſing God in the methods of his wiſe providence hath a hand in it, (as we read Dan. 4.17.—that the moſt High ruleth in the Kingdom of men, and giveth it whomſoever he will, and ſetteth up over it the baſeſt of men): But that a man by his own Act and Choice ſhould ſet ſo baſe a thing as Sin upon the throne and put himſelf under the dominion of it, this is moſt ſtrange p. 191(and indeed would be incredible did we not ſee it done every day). To be ſubject to a Prince of high extraction, that hath Greatneſs and Majeſty in him who refuſes that? but to be ſubject to a fellow taken off from the Dunghil, that was born for the Kitchin not the Throne, to hold the Plow rather than the Scepter who can bear that? the application is obvious as to that which I am upon, Sin is of ſo vile a nature that every heart ſhould riſe againſt its power. All ſubjection doth not infer bondage, but when 'tis to a Perſon or Thing that is below ones ſelf then 'tis bondage; now that's the caſe as to Sin. 'Tis ſad that that which is ſo much below us (in worth and excellency) ſhould be above us (in power and dominion): 'twas Noah's Curſe upon Cham to be a Servant of Servants Gen. 9.25. what a ſervant or ſlave is he who is a ſervant to Sin and the ſeveral Luſts thereof?

2. Look upon Sin in the management of its power (and by that you will the better ſee into the evil and miſery of that bondage which ariſes from ſubjection to it). What are the Laws of Sin? always evil: Uſurpers amongſt men often make good Laws; our own Hiſtories (as to matter of Fact) tell us that ſome of our Kings who had the worſt Titles made the beſt Laws, (and indeed they had need uſe their power well who get it ill): But now Sin doth not only uſurp that power which of right belongs not to it but it alſo manages its power very wickedly, particularly with reſpect to the Laws which it makes and impoſes upon its Subjects; ô 'tis ſad living under its government! The Philoſopher tells us that the intention of the Legiſlator is to make his Subjects good, (certainly 'tis either ſo or it ſhould be ſo); but when Sin gets upon the throne and aſſumes a legiſlative Authority to it ſelf its intention is only to make its Subjects bad, for the worſe they are the better they ſuit with it. 'Tis a bleſſed thing to live under the Rule of Chriſt becauſe of the holineſs, purity, goodneſs of his Laws, but 'tis a woful thing to live under the Rule of Sin becauſe its Laws are quite contrary, helliſh and wicked; for here it holds true like Lord like Law. Nay, the Laws of Men (I do not ſay all) have real goodneſs in them, ſo far as they are founded upon**Lex eſt nihil aliud niſi recta & à Numine Deorum Ratio, imperans honeſta, prohi… ens contraria.—profectò ita ſe res habet, ut quoniain vitiorum emendatricem Legem eſſe oportet commendatricemque virtutum, ab eâ vivendi doctrina petatur. Cicero de Legib. l. 1. Reaſon and deſigned for good Ends, (viz.) to excite perſons to what is good and to reſtrain them from what is evil; and ſo far 'tis the happineſs of any to live under them and their duty readily and cheerfully to comply with them: But 'tis not thus with the Laws of Sin, inaſmuch as they are always contrary to right and ſound Reaſon and always tend to what is evil; which therefore ſo far as any man is ſubject to he muſt needs be miſerable. 'Tis commonly ſaid Ex malis moribus bonae Leges; bad manners ſometimes produce good Laws, but bad Laws, eſpecially when they are p. 192written in the heart and are the principle of action (as the Laws of Sin are), can never produce good manners; if Sin make the Law I know what will be the Life.

Further, this Sin is not onelyonly out of meaſure ſinful in the exerciſe of its power where it is uppermoſt, but 'tis alſo out of meaſure tyrannical. There have been too many Tyrants in the World but never was there ſuch an one as Sin, all the Nero's, Caligula's, Domitians, &c. that ever lived were nothing to it; this firſt acted the part of a Tyrant in them before they acted the part of Tyrants over others. The tyranny of Sin appears in many things, I'le inſtance in a Few:

(1.) Its Commands are innumerable; there's no end of its Laws (and**In corruptiſſimâ Republicâ plurimae Leges. Tacit. multiplicity of Laws always ſpeaks either a bad people or a bad Prince).

(2.) Its Commands are contrary; one Law thwarts another, the poor Sinner (under its dominion) is haled contrary ways that he ſcarce knows whether to go or what to do, Luſt claſhes with Luſt, one draws one way and another another, ſo that the poor inſlaved Soul is at a loſs and knows not how to pleaſe all: Tit. 3.3. ſerving divers Luſts, (foreign, divers for their Number and divers for their Nature and Kind alſo). O quam multos habet Dominos qui unum non habet! how many Lords and Maſters hath he who hath not Chriſt onelyonly for his Lord!

(3.) 'Tis very rigorous in its demands; it muſt have full Obedience or none at all, Eph. 2.3.—fulfilling the Luſts of the fleſh: partial and half-Obedience will neither ſatisfie an holy God nor an unholy Nature; and as God (for whom the All is too little) ſo Sin too (for which the leaſt is too much) is for the doing of all it requires.

(4.) Its Commands are never at an end. Let the poor bondman ſin to day he muſt ſin again to morrow, and ſo on in infinitum; yea, the more he doth in obedience to it the more it grows upon him in its Commands (juſt. as Tyrants and hard Maſters uſe to do).

(5.) When Sin once gets upon the throne 'tis ſo imperious and cruel that its Vaſſals muſt ſtick at nothing.

Be the thing never ſo baſe, the coſts and hazards never ſo great, yet if Sin calls for the doing of it it muſt be done: Sinners! you muſt waſte you Eſtates, blaſt your Credit, impair your Health, deſtroy your Bodies, damn your Souls; you muſt part with God, peace of Conſcience, Heaven it ſelf; you muſt quit all that is good and venture all that is bad in its ſervice and in compliance with its Edicts; ô what an imperious, inſolent, inſatiable thing is Sin! here's the Tyrant indeed both in Titulo and alſo in Exercitio. And now is not the poor unregenerate Sinner very miſerable who lives under ſuch a Tyrant? is not his bondage exceeding great? who p. 193(that is not highly beſotted) would be willing to continue under Sins power that may be brought under the holy, gracious, excellent government of the Lord Jeſus?

3. Thirdly the Evil of this bondage (ariſing from the Law of ſin) appears from its principal Subject, 'tis a Soul-bondage. Of all Evils Soul evils are the worſt; Soul-famin is the worſt famin, Soul-death the worſt death, Soul-plagues the worſt plagues; and ſo here, Soul-bondage is the worſt bondage. The bondage of Iſrael in Egypt was very evil yet not comparable to this which I am upon, becauſe that was but corporal and external but this is ſpiritual and internal: when the beſt part is inſlav'd that muſt needs be the worſt ſlavery. There may be a ſervile condition without and yet a free and generous Soul within (as**Errat ſiquis exiſtimat ſervitutem in totum hominem deſcendere; pars melior ejus excepta eſt; corpora obnoxia ſunt, & adſcripta Dominis, mens ſui juris eſt, &c. Sen. de Benef. l. 3. c. 20. Seneca obſerves of Servants); but if the Soul it ſelf be under ſervitude then the whole man, the very top of man, all is in ſervitude. Sin is of ſo proud and aſpiring a nature that no place will ſerve it for its pallace or principal Seat, but the very Soul; ô there it delights to have its reſidence and to exerciſe its dominion! And this is its ſubtilty as well as its pride, for it knows if it can but rule the Soul that then the Soul will eaſily rule the Body, (as the main Fort within the Town being gained that will with eaſe command all the outward Forts). And 'tis the whole Soul too that Sin muſt have; God (who made it) will have the whole Heart, and Sin (which deſigns to enſlave it) will have the whole Heart too: 'tis not ſatisfied with this or that Faculty but all muſt be ſubject to it; it muſt reign in the Ʋnderſtanding (by Darkneſs, Ignorance, falſe Conceipts of God, prejudices againſt the good ways of God, &c.) it muſt reign in the Will (by Perverſeneſs, Obſtinacy, and Rebellion againſt God), it muſt reign in the Affections (by diſorder, earthineſs and ſenſuality), it muſt reign in the Conſcience (by inſenſibleneſs and ſearedneſs); ô how great is Sins ambition! nothing will ſerve it but an Ʋniverſal Empire, ſo as that all Men and all in Men may be under its dominion. Now what a dreadful thing is this! that the Soul the whole Soul ſhould be thus under the Law of Sin? who can expreſs the greatneſs, the ſadneſs of this bondage? that the beſt in man ſhould ſerve the worſt in man (for the Soul is the beſt and Sin is the worſt in him); that that which was immediately created by God and for God, which did at firſt participate of the image of God and was deſigned for the fruition of God here and hereafter, that ſo glorious, ſo excellent a Being ſhould be ſubjugated, enſlaved, to ſuch a curſed thing as Sin, ô the miſery and evil of this is inexpreſſible! and yet thus it is with all who are unregenerate.

p. 1944. Fourthly, Of all bondage this is the moſt unprofitable. As to other bondage there may be ſome profit in that, but there's none in this; the Maſter may be cruel enough to his poor Servant and hold him to very hard and ſlaviſh work, but then he makes him ſome amends by giving him good wages; but here's the Sinners unhappineſs he ſerves that Maſter which pays him no wages at all (death excepted): what doth he get by all his ſervice, drudging and toyling for ſin? ev'n nothing but what he may put into his eye (I mean to mourn and weep over); what fruit had you then in thoſe things, whereof ye are now aſhamed? Rom. 6.21. O this Sin is the baſeſt Maſter that any can ſerve! God is the beſt (there's enough to be gained under him), but Sin the worſt for there's nothing to be got in its ſervice but broken bones, terrours of Conſcience, the loſs of Gods favour, and Hell at laſt: You muſt drudge for it from morning to night, be at its Call and beck upon all occaſions, grind in its mill, run upon its errands, carry its burdens, &c. and what recompence ſhall you have for all this? I'le tell you, the loſs of all that is truly good and the bearing of all that is truly evil; you ſhall have ſhame before men, trouble in your own Souls, and the eternal wrath of the great God; theſe are the rewards and recompences of Sin. Now are not they miſerable who ſerve ſuch a Maſter? and yet ſo it is with all men before Converſion.

5. Fifthly, Sins bondage is the worſe becauſe they who lie under it are altogether inſenſible of it. Where 'tis external and civil bondage men are ſenſible enough of that; ô they groan under it, would fain be rid of it, all their thoughts are imploy'd to contrive how they may get out of it! The people of Iſrael ſigh'd, and groaned, and cryed to God becauſe of their bondage, Exod 2.23. and you read in this Chapter how the poor irrational Creatures (being under the bondage of corruption) do groan after deliverance, (Ver. 21, 22); the poor Chriſtians in ſlavery under Infidels what a ſenſe have they of their thraldom, how would they rejoice might they be but ſet free! But here's the evil of ſpiritual bondage men do not feel it; nay they will not believe it, they have other thoughts of themſelves than that they are under any ſuch thing; who thinks himſelf ſo free as he that is a vaſſal to Sin? The poor deluded Sinner (like ſome diſtracted perſons) plays with his chains, ſports himſelf with his fetters, and looks upon them as if they were his crown: ô how doth Sin (where 'tis in its full command and power) beſot its Subjects, and make them carry it as though they were in a plain frenzy! Have you not ſometimes been in Bedlam ('tis mercy you have been p. 195there onelyonly as ſpectators of the miſery of others), where you ſaw poor creatures in a very diſmal and deplorable condition, chained, beaten, almoſt ſtarved, lodg'd in ſtraw, ſadly uſed; and yet how do theſe carry it? why they laugh, ſing, are merry, behave themſelves as if they were the happieſt perſons in the world, who ſo jovial as they? is not this a dreadful ſight? Ah (my Brethren) the World in a ſpiritual ſenſe is little better than a large Bedlam, where Sin hath men in its chains and fetters, doth with them what it pleaſes, keeps them under cruel bondage; and yet they eat, drink, feaſt, game, live a merry life, and feel nothing; ô how inſenſible, how ſtupid are Sinners in the Natural ſtate! Nay, they are ſo far from lamenting and groaning under this bondage (as their infelicity), that they affect it and make it the matter of their choice, they love to have it ſo and refuſe to have it otherwiſe: they refuſe the Olive, the Vine, and chuſe rather the Bramble to reign over them (I allude to that parable, Judg. 9.7, &c.) they had rather ſwear Allegiance and Fealty to ſin than to God; Chriſt's government and dominion is rejected and ſin's is preferred, they rather hold their bondage than their bondage them, (according to that of the**Senec. Ep. 22. Moraliſt, Paucos ſervitus, plures ſervitutem tenent). In a word, they are ſlaves and it pleaſes them exceedingly to be ſo. Now here's a twofold aggravation of the evil of this bondage, partly that it is voluntary (for of all ſervitude that's the worſt which is voluntary, **Senec. Ep. 47.Nulla ſervitus turpior quam voluntaria), and partly that 'tis not laid to heart: I know God hath a judicial hand in this, as alſo in the power it ſelf which Sin hath over the Sinner; but yet the Sinners own Will is as free, full, and intire in his cloſing with it and ſubmitting to it, as though God was not at all concerned in it.

6. Laſtly, this bondage is the moſt hurtful and moſt dangerous bondage: for it is deadly, yea, it makes way for and moſt certainly ends in Eternal Death. Death puts an end to other bondage, the ſlave when he is dead is a ſlave no more; There the priſoners reſt together, they hear not the voice of the oppreſſor: the ſmall and great are there, and the ſervant is free from his Maſter; Job 3.18, 19. but the worſt of ſpiritual bondage follows after death, this ends in death but it doth not end with death. And other bondage doth not make any liable to eternal death, for that (ſimply conſidered) is nothing either to Heaven or to Hell; God may love and ſave the true penitent though in chains, and condemn the impenitent though never ſo free und flouriſhing in the world; the everlaſting Concerns of the Soul do not at all depend upon civil liberty or civil ſervitude: p. 196but where this ſpiritual ſervitude is there God hath no love, there the Sinner muſt dye eternally. You have in the Text the Law of ſin and the Law of death coupled together; ô what a dangerous thing is the Law of ſin! where Sin hath its full power over the creature to make him wicked, Death upon this will have its full power alſo to make him miſerable. So Rom. 6.16. Know you not, that to whom you yield your ſelves ſervants to obey, his ſervants you are to whom you obey, whether of ſin [unto death], or of obedience unto righreouſneſs? (V. 21.) For the end of theſe things is death: (V. 23.) the wages of ſin is death. And is it ſo? who then would be Sins ſervant? who would ſerve that maſter who pays no better wages than death? you that are Servants would you enter into the ſervice of One that would pay you ſuch wages? ſuch a maſter ſin is and ſuch wages it doth pay; ô therefore quit its ſervice, be wiſe for your Souls, be ſenſible of the danger of continuing under the Law of ſin, otherwiſe this Law of ſin will ſoon be turned into the Law of death. And indeed it is this which ends in death, 'tis not barely ſin which condemns but 'tis the Law of ſin which condemns; when it hath the Supream and Soveraign commanding power in the Soul and reigns there as Lord paramount, then 'tis killing and damning.

And now (Sirs!) may not that which hath been ſpoken, be ſufficient to convince you of the evil of that bondage (that miſerable hereditary bondage) which you all lie under ſo long as you are in the natural and unregenerate ſtate? and will you not be prevailed with to endeavour ſpeedily to get out of it? by the Law of the Spirit to be made free from the Law of Sin? You may be freed from this bondage if you will; Chriſt is come as for other ends ſo for this, to give liberty to the captives and to open the priſon to them who are bound Iſa. 61.1. to knock off Sinners bolts and chains and to make them free indeed, Joh. 8.36. in his name I do this day tender freedom to you and deliverance from Sins vaſſalage, will you not accept of it? And here's the Law of the Spirit too to make you free from the Law of Sin, why then ſhall not this be done? Will you ſtill like Sins yoke? (I aſſure you, Chriſt's is not ſo eaſie but Sins is as uneafie); will you have its dominion yet kept up in you? are you loath to part with your old Maſter? then your ears muſt be boared for Sin and Sathan (**Exod. 21.5, 6.Exod 21:5Exod 21:6 as the Servant under the Law was to be ſerved, who might have been ſet at liberty from his Maſter but he had no mind to it). If it be thus I can ſay nothing more, onelyonly pray that the Lord will convince you what the reign and power of Sin is, what a miſerable bondage attends it, that you p. 197may with the greateſt earneſtneſs preſs after Converſion and the Law of the Spirit of Life (in order to freedom from it). So much for the Firſt Branch of this Ʋſe of Information!

2. Branch of Information concerning the Neceſsity, &c. of reſtraining and renewing Grace.Secondly it informs us further of the Neceſſity, Power, and Efficacy of reſtraining and renewing Grace; I'le ſpeak to them apart:

1. For reſtraining Grace. By which I mean that grace whereby God keeps in mens corruptions and ſets bounds and limits to them in Sin, ſo as not to ſuffer them to be as vile and wicked as otherwiſe they would be. That ſuch a thing is done by God, all grant; he that bounds the Sea that it doth not break forth and overflow all, ('tis moſt elegantly ſet out Job 38.8, 10, 11. Who ſhut up the Sea with doors, when it brake forth, as if it had iſſued out of the womb? And brake up for it my decreed place, and ſet bars, and doors; And ſaid, hitherto ſhalt-thou come, but no further; and here ſhall thy proud waves be ſtayed: as alſo Jer. 5.22.—which have placed the ſand for the bound of the Sea by a perpetual decree, that it cannot paſs it; and though the waves thereof toſs themſelves, yet can they not prevail; though they roar, yet can they not paſs over it): I ſay, he that thus bounds the Sea (that unruly body) doth alſo bound the wickedneſs of mans heart, (a far more unruly thing than the Sea it ſelf); this God keeps in or lets out as ſeems good unto him. You ſee it in the caſe of Abimilech; whoſe Luſt did ſtrongly work in him towards Sarah but ſaith God Gen. 20.6. I withheld thee from ſinning againſt me, therefore I ſuffered thee not to touch her; (the like you have in ſeveral other inſtances). Now this Law of Sin proves both the neceſſity and alſo the mighty power and efficacy of this reſtraining Grace; for the making out of which be pleaſed to take notice of the following Particulars:

1. That the moſt of men are under the Law of Sin. All are born under it and the moſt continue under it, for the moſt are in the ſtate of Nature and in that ſtate the Law of Sin carries it. Here and there you have a Soul brought in to God, converted, ſavingly wrought upon,**Jer. 3.14.Jer 3:14 one of a city, and two of a family; but the generality of men are ſtrangers to this work, and therefore they are under the full power and dominion of a curſed nature. It being ſo, how neceſſary is reſtraining grace? for the leſs there is of regenerating grace the more need there is of reſtraining grace.

2. Men naturally being under this Law it doth vehemently and impetuouſly put them upon ſin; for herein lies its being a Law and a Principle (as you have heard). The depraved Nature doth not barely diſpoſe men to ſin or faintly perſuade them to ſin, but it doth p. 198powerfully and efficaciouſly incline, urge, impell, nay neceſſitate them to ſin: they cannot ceaſe from ſin 2 Pet. 2.14.

3. It is not this or that ſin which this Law urges men to, but (if it be left to it ſelf) it urges to every ſin, yea, to the very worſt of ſins. This indwelling ſin contains all ſin in it, the corrupt Nature is the foreign the Seminary or Seed-plot of all wickedneſs, in that one ſinful habit all ſinful acts do lie (ſeminally and radically); and Sin where it is a Law is for all Sin, it will excite, inſtigate, provoke not onelyonly to leſſer evils (ſuch as the world puts a fairer interpretation upon), but alſo to thoſe which are moſt enormous, hideous and horrid, (as Atheiſm, Blaſphemy, Murther, Theft, Adultery, &c.)

4. This Law of Sin hath great advantages in and over men: for 'tis a Law that is in them, an innate, ingenit, inbred Law, 'tis written and engraven in their very nature; Sin is now connatural to them, yea 'tis as natural (in ſome reſpects) for apoſtatized man to ſin as 'tis for the fire to burn or the ſtone to deſcend. I have told you (and there is too much of truth in it) that the great Law of Nature (it being conſidered as depraved) is to ſin againſt God: This Law of ſin is written in the heart, and that gives a mighty power and efficacy to it and muſt needs ſtrongly incline a perſon to comply with it; as God (when he would have men readily and effectually to cloſe with his Will)**Jer. 31.33.Jer 31:33 he writes his Law in their heart, and that being done they cannot but do what that Law enjoyns; juſt ſo it is with Sinners in reference to the Law of Sin upon the writing of it in their hearts.

Theſe things being conſidered and put together, what's the reaſon that there is no more ſin in the world? God knows there is too much of it, the Law of Sin is too prevalent in the hearts and lives of the moſt; but yet (I ſay) what is the reaſon that there is no more of it? for certainly this Law of Sin leads the Unregenerate to do more evil than what many, yea any of them do. Doubtleſs there are divers who are fully under Sins power who yet are kept from many external groſs acts of it, and are not altogether ſo bad as it and Satan would have them to be. Sometimes it breaks forth in this or that unconverted perſon but why doth it not do the ſame in every ſuch perſon? and ſometimes too it breaks forth in this or that act but why doth it not ſo do in every act, yea in the groſſeſt acts? whence is it that every unconverted man is not a Cain, a Judas, a Nero, &c. (the Law of Sin inclining him to all this wickedneſs?) I anſwer, the reaſon why it is not ſo, is wholly grounded upon the reſtraining p. 199grace of God. It pleaſes God (for the Good of the World, of humane Society, eſpecially for the good of his own people), to keep in and bound that wicked nature which is in wicked men, that it ſhall not in all ſuch, at all times, in all acts (proper to it) vent it ſelf as it pleaſes: And was it not for this mighty reſtraint which God in his Providence lays upon Sin and Sinners there would be no living in the world, there would be nothing but killing, and ſlaying, and ſtealing, &c. and (in a word) the perpetration of all villanies imaginable Was it not for this, whither would not the Law of Sin carry men? they being under the full dominion of it what would they ſtick at? ô but God reſtrains them; he lets out ſo much of their corruptions as may be to his own glory and the reſiduum or overplus he keeps in, (according to that of the Pſalmiſt Pſal. 76.10. Surely the wrath of man ſhall praiſe thee, the remainer of wrath ſhalt thou reſtrain. How neceſſary therefore is reſtraining grace! 'tis neceſſary in reſpect of the good much more in reſpect of the bad; even they do need it for themſelves but theſe much more for others. Ravenous and fierce Creatures muſt be kept in chains, or elſe they would worry and tear all that ſhould come within their reach; if God had not Devils and Men in chains they would be ſo exorbitant that the world could not long ſubſiſt: bleſſed be God for reſtraining mercy! And how doth this alſo hold forth the mighty power of this mercy! when Sin lords it at ſuch a rate in the hearts of men, hath ſuch an abſolute power over them…, doth ſo impetuouſly urge them to all kinds and degrees of evil, that yet they ſhould be ſo bounded and limited that ſome Order and Decorum ſhould be kept up in the world, ô the power of reſtraining providence! 'Tis like the Fires not burning into which the Three Children were caſt, or like the Lions not tearing of Daniel when he was in the very midſt of them; which certainly proceeded from the mighty reſtraint which God laid upon the One and upon the Other, in the ſuſpending and hindring of them in their natural operations: 'tis no leſs power that which God puts forth in the reſtraining of mens ſinful Natures that they do not ſo fiercely break forth in all wicked acts as otherwiſe they would. And if this be ſo admirable in the reſtraining of Men, how much more admirable is it in the reſtraining of Devils▪ their power, rage, malice, wickedneſs is greater by much than that in men; ô therefore why do not they do all the miſchief they could and would? why do not they deſtroy and worry all before them? eſpecially as to the Saints (whom they moſt hate) why do they not tear them in pieces every day? why? no thank to themſelves, they cannot do it becauſe God reſtrains them, binds and p. 200bounds them as he pleaſes; here's the great demonſtration of the power of reſtraining Grace.

2. Secondly it ſhows us alſo the neceſſity, power, and efficacy of Renewing Grace. There's more in this Grace than in the former; in reſtraining grace Sin is a little curb'd and kept in, but yet it retains its inward ſtrength and power (as 'twas with Sampſon when he was onelyonly bound, or as 'tis with fierce Creatures when they are in cages or chains): but in renewing grace Sin is ſubdued, conquered, much weakened in its ſtrength, diveſted of its former abſolute power, not onelyonly kept in but brought under, and the Soul brought over to the will and command of God. Now this being effected in and by renewing grace 'tis evident that there is a mighty power and efficacy in that Grace; for that which frees from ſo great a power (as that of Sin before Converſion) muſt needs have a great power it it. If renewing grace was a weak thing or did act in a weak manner, it could never do what it doth; was there not the Law of the Spirit in it the Law of Sin would be too hard for it. 'Tis not to be imagin'd that Sin will ever be perſuaded to reſign or tamely to quit its power and dominion (which it ſo dearly loves and ſo fiercely contends for); no, it muſt be forc'd to this and plainly overpower'd or elſe 'twill keep what it hath; therefore in regeneration God comes with that effectual, almighty grace which ſhall infallibly pull Sin off from the throne (let it do its worſt), with that power which all the power of Sin cannot withſtand and ſo the work is done. As you ſee in the caſe of Peter (that I may open it by an alluſion); you read Acts 12.5, &c. how he was kept in priſon, bound with two chains, the Keepers before the door kept the priſon, beſides he had Souldiers by him and he ſleeping betwixt them: one would think that now Herod had him faſt enough; and yet Peter is brought out, how? why the Angel of the Lord comes (in the ſtrength of God) awakens him, bids him ariſe, makes his chains fall off from him, breaks open the priſon doors, and ſo ſets him free: The like you read of Paul and Silas Acts 16.23. they were thrown into priſon, the Jaylor charged to keep them ſafely, he throws them into the inner priſon, made their feet faſt in the ſtocks, yet for all this they were delivered; how? Suddenly there was a great earthquake, ſo that the foundations of the priſon were ſhaken, and immediately all the doors were opened, and every ones bonds were looſed: what could have brought theſe perſons (under theſe circumſtances) out of priſon, but the miraculous interpoſures of the mighty power of God? and that did it effectually. Thus 'tis with men in their Natural State, Sin and Satan have p. 201them faſt bound, ſecur'd in chains and fetters, they cannot ſtir hand or foot to help themſelves, are fully under the power of their enemies; how are theſe now releaſed? why, God comes and the Spirit comes by renewing grace, and therein he opens the doors of their hearts (though ſhut up very faſt), knocks off their fetters, conquers the Guard that is ſet upon them, breaks all the power and force of Sin, and ſo reſcues them from that thraldom and bondage which they were under; ô the power of renewing grace! well might Paul ſay Eph. 3, 20. according to the power that worketh in us. The truth is, in the freeing of a Soul from the Law of Sin, no leſs power is put forth than that very power of God put forth in the raiſing up of the Lord Jeſus from the dead, ſo the Apoſtle makes the parallel Eph. 1.19, 20. (and that was much above that power which was exerted in the reſcuing of the forementioned perſons out of their confinement). It had been morally impoſſible that ever the Children of Iſrael ſhould have been freed from the power of Pharaoh and that woful bondage they were under, if God himſelf had not made bare his arm and brought them out with a ſtrong and mighty hand, (as 'tis Deut. 6.21. Pſal. 136.12.) but 'tis a much harder thing to free the Sinner from his ſpiritual bondage, he being under a ſadder captivity and held therein by a far greater ſtrength than what Pharaoh had; ô ſurely no deliverance could be expected from Sins dominion, unleſs infinite power was engag'd in the bringing of it about: therefore how neceſſary as well as efficacious is renewing Grace! (but more of this when I come to the third Obſervation).—

One Uſe I have finiſhed; ſeveral Others ſhould have been made of the Point in hand, as to ſhew you yet further how you may find out your particular Caſes, whether you be under the Law of Sin or not; how you may be freed from this Law if as yet you be not ſo; why you ſhould labour after this freedom, &c. But theſe things will as well fall in under the next Obſervation and therefore I will there inſiſt upon them.