Sermons Preached on Romans 8, Chapter 6

Sermons Preached on Romans 8 · Chapter 6

p. 202ROM. 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. VI. Of Regenerate Perſons being made free from the Law of Sin.

The Second Obſervation ſpoken to, (viz.) That perſons truly regenerate are made free from the Law of Sin. This is

(1.) cleared and ſtated: where 'tis ſhown, that the freedom is not to be carried further than the Law of Sin. How Sin is in the beſt, yea and hath a great power in them, and yet they are not under the Law of Sin: when perſons may be ſaid to be ſo? or what that is which conſtitutes the Law of Sin? That not to be found in thoſe who belong to God. The Obſervation

(2.) confirmed by Scriptures and Reaſons. 'Tis

(3.) applied: Firſt by way of Examination.

Miſtakes about things which look like freedom from the Law of Sin and yet are not ſo: Five Particulars inſtanc'd in. Secondly, all are exhorted to make out after this freedom. One Direction in order to it. Thirdly, ſuth as are made free, &c. are exhorted

(1.) To be humble.

(2.) To ſtand faſt in their Liberty, and alſo to walk ſuitably thereunto.

(3.) To bleſs God.

Fourthly, Gracious perſons are comforted from hence.

p. 203THe Sum of theſe Words (after the giving their proper ſenſe and meaning) hath been drawn into three Obſervations: The 2. Obſerv. ſpoken to.the Firſt of which hath been ſpoken to; the Second now follows; and 'tis this, That perſons truly regenerate are made free from the Law of Sin; this is the priviledge of all ſuch, and that which always accompanies the State of Grace or Regeneration (viz.) freedom from the Law of Sin. Paul being ſuch a perſon here ſaith he was [made free from the Law of Sin].

For the better opening and ſtating of this Truth (the firſt thing to be done),The opening and ſtating of it. I muſt neceſſarily inmind you of ſome things which in the explication of the Words (and elſewhere too) I have had occaſion to inſiſt upon: As

1. Though the Apoſtle here ſpeaks in his own perſon, the Law of the Spirit of Life hath made [me] free, &c. yet the thing ſpoken of is not to be limited to him (individually conſidered), but to be extended to all who are regenerated and ſanctified: his knowledge of it might be ſomewhat ſpecial, but the thing it ſelf is common and general in all Saints.

2. That the freedom (mentioned in the Text) refers to the being made free from the commanding, reigning power of Sin, rather than to the being made free from the condemning power of Sin.

3. The Apoſtle ſpeaks of it as an act that is paſt [hath made me free, &c.] therefore that freedom from Sin which the Saints ſhall have hereafter in their glorified eſtate is not here primarily intended; but rather that which they have already upon their ſanctification.

4. This eſpecially muſt be obſerved (which I muſt more enlarge upon) that the thing which the Saints are freed from is but the Law of Sin: So the Apoſtle here ſtates it,Saints freed from Sin only in the Notion of its being a Law. and therefore the Words are to be carried no further than to deliverance from that in Sin which doth properly denominate it to be a Law, or which doth belong to it in the notion and appellation of a Law; ſo far the Saints in this Life are made free from it, but no farther.

For the preventing of miſtakes and the due bounding of the Point, two things muſt be laid down and made good:

As 1. That this freedom is not to be taken ſimply and abſolutely for perfect deliverance from the very being, and inheſion of Sin, but only for deliverance from Sin in the notion of a Law. The higheſt Saints (God knows, and they themſelves know too well,) in their preſent ſtate are far from being wholly, compleatly, perfectly made free from Sin in this reſpect; yet the very loweſt Saints are truly and really p. 204made free from the Law of Sin. There's a great difference 'twixt the inbeing and the Law of ſin, 'twixt the reſidence and the reign of ſin, betwixt Sins manſion and Sins dominion: Sin will have a being in Gods people though it be not a Law to them, a reſidence in them though it doth not reign over them, a manſion though it be caſt out of dominion. There are none on this ſide of Heaven ſo pure but that there is ſome mixture in them; they have corruption as well as grace, (as the beſt grain hath its chaff and the brighteſt marble its ſpots and flaws): the Regenerate themſelves whilſt here on earth are but like gold in the ore which hath much of baſer matter mingled with it. O this Sin cleaves faſt to us, it will live as long as we live and will not dye till we dye, 'twill be in the Soul ſo long as the Soul is in the Body, upon Converſion 'tis caſt down but not wholly caſt out: and therefore all that we can ſafely ground upon from the Text or that is deſigned in the preſent Truth, is deliverance onelyonly from the Law of ſin. 'Tis here according to what you read of**Dan. 7.12.Dan 7:12 Daniel's Beaſts, they had their dominion taken away, yet their lives were prolonged for a ſeaſon and time; Sins dominion at the the firſt moment of the Sinners Converſion is taken away, yet for ſome time it lives and hath a being in the Soul: Or as you read of the Canaanites, they were to be be diveſted of all their power, yet God (for ſome reaſons) would have them to**Exod. 23.28, &c.Exod 23:28 continue in the Holy Land and not cut them off all at once; juſt ſo he orders it with his people in reference to Sin. You have in the Words (according to ſome) a double freedom, one from Sin, and another from Death; now we are not abſolutely freed from Death but only from the Law of it, (that is) from the tyranny and curſe of it; ſo neither are we abſolutely freed from Sin but only from the Law of it, (that is) the power and tyranny of it.

Nay 2. Even the deliverance of regenerate perſons from the power of Sin, muſt be taken but in a limited and qualified ſenſe. Not as if they were wholly freed even from that ſo as that Sin ſhould have no power in them, for as to that too in this life they come ſhort: Alas! 'tis the affliction of true Converts not only to have Sin (Habitual and Actual), but (which is much worſe) that Sin hath a great power and ſtrength in them and over them. True indeed, it hath not ſuch a power in them as it hath in the Ʋnregenerate, for its power is very much broken and is not ſo entire and abſolute in them as it is in the other; yet it hath too much of power even in them alſo. By which I do not mean only Sins**Of theſe things and of Sins Dominion (as to the whole) read Sedgwick's Anatomy of Sin; ch. 4. moleſting power, (as it can and doth here greatly mobeſt, diſturb, diſquiet, trouble, vex the deereſt of Gods Children); nor onelyonly Sins aſſaulting power, (as it can and doth p. 205often invade and ſet upon the Saints, wherever they are or'whatever they are about in order to the overcoming of them); nor onelyonly Sins tempting and provoking power (as it doth ſtrongly excite, urge, provoke, ſollicit them to what is evil): we may go higher than ſo, it hath a worſer power than all theſe namely a prevailing power; now at ſome times and in ſome caſes Gods own people may be brought even under that. O Sin may carry the day and be victorious over them! it may with great efficacy and ſucceſs prevail even in them both in the keeping of them from what is good and alſo in the drawing of them to what is evil. Is this a thing to be queſtioned (though the truth of it is much to be lamented)? do we not ſee it by ſad experience made good in our ſelves and others? did not Paul himſelf who here ſaith he was made free from the Law of Sin, yet (which hath often come in my way) a little before, when he was in the ſame ſtate in which here he was, make ſad complaints about it? I find (ſaith he) a Law, that when I would do good, evil is preſent with me; as if he had ſaid, others may dream of perfection and pleaſe themſelves with the thoughts of their high attainments but (as to my ſelf) I cannot pretend to any ſuch thing, for my part I find a Law, &c. there is ſuch a Law, ſuch a corrupt, curſed nature in me which hath too much ſtrength and power over me; and (ſaith he) this Law I find, I plainly perceive it and cannot but take notice of it, I do not onelyonly hear of it but I find and feel it in my ſelf in the ſad fruits and effects of it: yea (ſaith he) this is no weak or languid thing but that which hath a great power in me; for it wars againſt the law of my mind and leads me captive, &c. thus this great Saint did groan under Sins power. And if a Paul thus complains how may others complain? if Sin had ſuch a power in him what hath it in poor Chriſtians of a far lower ſize and ſ…re? We have too many Inſtances not onelyonly of the having and bare inbeing of Sin, but of the prevailing power of Sin even in truly, yea eminently gracious perſons; David commits adultery, plots the death of Ʋriah, numbers the people, &c. Noah is drunk, Lot inceſtuous, Hezekiah proud, Job impatient, Peter denies Chriſt, &c. ô the ſtrength and efficncy of Sin even in the Regenerate themſelves! It may and it doth ſometimes prevail in the ſtrongeſt (though it never rules in the weakeſt); yet you muſt know that theſe partial ſucceſſes of Sin do not amount to the Law of Sin: it may conquer and yet not command, its prevalency doth not evince its regency; the Invader may win the field in ſome barrels and yet for all that not be upon the throne. But (I ſay) Sin pro his & nunc may have a prevailing power even over the beſt, notwithſtanding their being made free from the Law of Sin.

p. 206All then that we can warrantably and truly fix upon in this matter is this, that ſuch who are in the ſtate of grace, in whom the Spirit hath wrought as the Spirit of Life, they are made free from the Law of Sin, (that Law being taken in its ſtrict and proper notion according to the explication which hath been given of it, and as noting ſomething more than the bare power of Sin with reſpect to ſome particular acts). In ſome ſenſe Sin may be ſaid to be a Law in the regenerate (namely in regard of that power and ſtrength which it hath in them), but yet 'tis not a Law to the regenerate becauſe they do not own it or ſubmit to it, as to that which hath the authority or dominion over them. You have heard there are two things which make Sin to be a Law; One is authoritative commanding on its part, the Other is full and free reſignation on the Sinners part to its Commands and impulſions: now the Ʋnſanctified in both of theſe ways are under the Law of Sin, but with the Sanctified 'tis not ſo, (eſpecially in the latter reſpect). Indeed Sin (on its part) will often be laying its Commands upon them magiſterially and imperiouſly enough, but they do not (on their part) yield obedience or ſubjection to thoſe commands; poſſibly now and then through infirmity they may hearken to ſomething that Sin enjoyns, but as to their general courſe and to the bent and purpoſe of their hearts they ſay Sin ſhall not reign ever us. Sin is onelyonly then a Law when it hath habitual, univerſal, entire, abſolute dominion, and when the Sinner gives up himſelf in willing, ready total ſubjection to it; now its never thus bad with the Regenerate, Sins power never riſes ſo high where grace is, in this reſpect every Child of God is made free from the Law of Sin. And in this notion the Apoſtle here takes the Law of Sin: in the**At inquies quomodo Paulus ſe liberatum jactat à lege Peccati, qui cap. praecedente quaeſtus ſit-ſe adhuc mancipari Legi Peccati, & adhuc ſervire Legi Peccati? Dixit ſe carne ei ſervire, at mente Legi Dei: Si carne tantum, non mente, ergo verè liberatus; à mente enim, non à carne fidelis aeſtimandus eſt, &c. Adde quod lex peccati non eodem prorſus modo hic ſumitur atque praeced. capite.—Hic ſignificat plenum illud peccati Dominium, cui totus homo naturalis extra Chriſtum conſtitutus, ſubjectus eſt, &c. Illic autem per legem peccati intelligebantur reliquiae quaedam iſtius Dominii, quod peccatum non in totum hominem fidelem, ſed in membra, ſive in carnem ejus tantum, i. e. in corruptam naturam adhuc exercet, &c. Lud. de Dieu. former Chapter he ſpeaks to it as it notes the power and ſtrength of the relicks. of Sin and as its power is but ſomewhat broken, and ſo he … too much of it; but here in the Text, he ſpeaks to it as 'tis in its full power and ſtrength and ſo he was freed from it.

Several of theſe things have occurr'd in what goes before, but they being moſt neceſſary and proper in this place, I could not but again mention them. Having thus ſtated the Doctrine and given you p. 207the explication of it, I am now Secondly to make out the truth of it and to prove, that perſons truly regenerate are made free from the Law of Sin. And ſurely ſo it is!The Obſ. proved by Scripture and Reaſon. as certain as the unrenewed are under this Law, ſo certain are the renewed freed from it: Paul here atteſts it as to himſelf, the Law of the Spirit, &c. and elſewhere he aſſerts the ſame in a more general manner. That Text is not impertinent to my preſent purpoſe, in the 2 Cor. 3.17. Where the Spirit of the Lord is (as the Spirit of Life, as renewing and regenerating), there is liberty (or freedom from the Law of Sin): for I conceive the Apoſtle doth not onelyonly ſpeak of liberty of Spirit (in oppoſition to bondage of Spirit or the Spirit of bondage), but alſo of the liberty of the State, in oppoſition to the State of bondage; and that too, is not to be limited only to the liberty of the Goſpel ſtate, in oppoſition to the bondage of the Law, (though I grant the Words are brought in more immediately upon that account); but it is applicable to perſons with reſpect to their inward and ſpiritual ſtate, as by the ſanctifying Spirit they are freed from the power of Sin, and from that bondage which they were under to it in their natural condition: So that the liberty here ſpoken of is (in a great meaſure) one and the ſame with the being made free from the Law of Sin in my Text; and if ſo, then you ſee how poſitively 'tis aſſerted where the Spirit of the Lord is there is liberty. So again, the Apoſtle Rom. 6. ſpeaks much of the Law or reign and dominion of Sin; which he having dehorted from (V. 12.) let not Sin reign in you, &c. he then backs his dehortation with a promiſe) V. 14. For Sin ſhall not have dominion over you, becauſe you are not under the law, but under **Homo conſideratur ante Legem, ſub Lege, ſub Gratiâ, in Pace: Ante Legem non pugnamus, ſub Lege pugnamus ſed vincimur, ſub Gratiâ pugnamus & vincimus, in Pace non pugnamus quidem. Aug. Lib. Octog. Quaeſt. 66. & in Expoſ. quarund Propoſ. Ep. ad Rom.grace: the grace here mainly intended is that aſſiſting, helping, ſtrengthening grace which always accompanies the Goſpel or new Covenant ſtate; the Law commanded much but gave no ſtrength for the doing what it commanded, but the Goſpel where it requires duty it always enables a perſon to perform it. Now upon this grace Paul aſſures Believers that, they endeavouring on their part and making vigorous reſiſtance to ſin, it ſhould not have dominion over them, becauſe they ſhould certainly have ſuch ſtrength and aſſiſtance given them from God, as that their endeavours ſhould be ſucceſsful againſt all Sins aſſaults: This (I ſay) is the Grace primarily intended in this place, yet you may take in too Converting and renewing Grace: and then the words will run thus, Sin neither hath nor ever ſhall have dominion over you (who are Believers), becauſe you are not under the Law (i e. that Law which only diſcovers Sin but doth not help to conquer it, which leaves the perſon as it finds him without any charging of his heart or ſtate), p. 208but you are under grace (i.e. regenerating grace), which always delivers from and ſecures againſt the dominion of Sin.

And beſides theſe Scripture-proofs in point of Reaſon it muſt needs be ſo, becauſe upon regeneration there is another active, operative, commanding principle infuſed into the Soul (viz) Grace; now Grace and the Law of Sin are inconſiſtent. It may conſiſt with ſin, for otherwiſe there would be no Grace in this lower world, but it cannot conſiſt with the Law of Sin or with Sin in its full and abſolute dominion power: Two contrary principles cannot be together in the ſame Subject in their full vigour and ſtrength, (the like caeteris paribus may be ſaid of contrary Powers); if Sin be the principle in its full efficacy (ſo as to make it a Law) then there is no grace, becauſe if this was in the Soul it would certainly break the full ſtrength of the oppoſite principle. True grace is a commanding thing as well as Sin; there is ſuch an holy pride in it that it diſdains and ſcorns to be ſubject to Corruption or to let Sin be above it; it can (though not without reluctancy) bear the inbeing of Sin, but it cannot bear Sin as a corrival or competitor with it in point of rule and dominion. Here the elder muſt ſerve the younger (to allude to that of Jacob and Eſau Gen. 25.23.) I mean, the corrupt nature muſt be an underling to that which is ſanctified: if Hagar will be content to live in the houſe in a ſtate of inferiority well and good, that for a time muſt be ſubmitted to; but if ſhe will be preſuming to vie with her Miſtreſs for authority and rule and nothing will ſerve her below that, ſhe muſt then be made to know her ſelf: the application is obvious.

To make the thing unqueſtionable, pray conſider what that in ſpecial is which is done by God at the converting of a Soul; 'tis this very thing, the dethroning of Sin and Satan and the inthroning of Chriſt and Grace: where God converts he doth (in effect) ſay, Sin thou muſt now come down, and Chriſt and Grace ſhall now aſcend the throne. When ever the Sinner is regenerated in the firſt moment of that ſtate Sin is diveſted of its uſurped power and regency, and the Kingdom of Chriſt (in and by Grace) is ſet up in him: now Chriſt's kingdom and Sins kingdom are incompatible, where he reigns it ſhall not for he is impatiens conſortis; but eſpecially he will not have ſuch a baſe thing as Sin to ſhare with him in the government of the Soul. Where Chriſt comes and takes poſſeſſion, he always aboliſhes the Law of Sin and inſtead of that ſets up another Law; for new Lords will have new Laws, and different Lords different Laws. Therefore in the work of Converſion God promiſes to write his Law in the heart; Jer. 31.33. But this ſhall be the Covenant, that I p. 209will make with the houſe of Israel, I will put my law in their inward parts, and write it in their hearts: now upon the doing of that the Law of Sin is defac'd, antiquated and canoell'd, for ſince contrary Laws cannot be together in their full force, the former muſt be aboliſh'd upon the introduction of the latter.

Once more: in the Text you have the Law of the Spirit of Life brought in in oppoſition to and in order to the abolition of the Law of Sin; which being conſidered, it affords a very weighty argument for the proof of the Truth in hand. The Law of the Spirit is the mighty power of the Spirit put forth in the regenerate Soul, for the reſcuing of it from the power of Sin and the bringing of it under the Rule and Scepter of the Lord Chriſt: now ſhall this Spirit put forth ſuch a mighty power for this very end, and yet Sin continue as high in its Soveraignty as before? what advantage then would the Believer have by the Law of the Spirit if the Law of Sin ſhould yet be kept up in him? Certainly when this great Spirit ſhall vouchſafe to exert his great power there muſt be ſome great effect produced by it; and what can that be but the delivering of the poor Captive-Sinner from Sins bondage? the deſtroying of Satans kingdom? and the ſetting up of Chriſts ſweet and gracious Government in the Soul? (but I ſpend time in the proving of that which indeed needs not much proof.)

In the application of the Doctrine (which I judge will be more uſeful and neceſſary), I might here take occaſion to confute thoſe who miſunderſtanding this paſſage [being made free from the Law of Sin], do from thence infer and argue for the Saints perfection in this Life. But having given you all that this freedom contains in it (which comes exceeding ſhort of perfection), I think I need not (I'm ſure I will not) ſpeak any thing further for the obviating and refuting of that proud Opinion. He that here ſaith he was made free from the Law of Sin, elſewhere ſaith alſo**Phil. 3.12.Phil 3:12 he had not already attained nor was already perfect, &c. and ſurely he went as far (nay, much further) than any of our modern Perfectioniſts. God make us ſenſible of imperfection in this State, and ever to be preſſing after and waiting for that perfection which only belongs to the future ſtate!

I might alſo from hence infer the happineſs of ſuch who are truly regenerate, and the preciouſneſs, excellency, advantage of regenerating grace: ô how happy are they who are delivered from Sins yoke! and how precious is that grace which inſtates the Soul in ſuch liberty!

p. 210ƲSE 1. How we may know whether we be made free from the Law of Sin?But paſſing by theſe things, I will in the firſt place deſire you to make diligent ſearch whether you be thus freed from the Law of Sin. O Sirs! how is it with you? what can you ſay of your ſelves about this? You heard in the former Point that all in the Natural State are under this Law; Adam hath entail'd this bondage upon all his poſterity, had he not flan we had come into the world with the Law of God written in our hearts, but now we are born with the Law of Sin written in them: are we therefore brought out of the ſtate of Nature? In this Point you have heard that they who are Regenerate are made free from it; ſo that if you be not ſuch, you are concluded to be yet under the Law of Sin; theſe two do mutually prove each the other, if it be the ſtate of unregeneracy 'tis the Law of Sin, and if it be the Law of Sin 'tis the ſtate of unregeneracy. Well! it highly concerns you to be moſt ſeriouſly inquiſitive about this, 'pray therefore bring it down to your ſelves one by one and ask, how is it with me? am I under the Law of Sin? or am I made free from it? ſome Law or other I muſt be under (for every man in the world is ſo), therefore what is the Law which hath the authority over me? is it the Law of Chriſt, the Law of Grace, or is it the Law of Sin? hath not the ſinful Nature in me the dominion of a Law, and the efficacy of a Principle? is not all that which makes up the Law of Sin to be found in me?

To help you in this Enquiry I need not ſay much more than what I have already ſaid: do but look back to the explication of Sins being a Law, as alſo to the Anſwer of that Queſtion How this may be known? and there's enough to direct you in examination and paſſing judgment upon your ſelves. Yet however a little further to help you herein, and alſo to quicken you to the more ſerious ſearching into it, let me tell you there are very great and dangerous miſtakes in this matter; ô how far may Sinners go and how well may they think of themſelves, and yet for all that be under the Law of Sin! men catch at falſe evidences and lay that ſtreſs upon them which they will not bear: Let me inſtance in a few particulars to ſhow how far perſons may go and yet not be made free from the Law of Sin, or to ſet forth the weakneſs of ſome grounds which men build upon for this.

How far men may go and yet be under the Law of Sin?1. They make ſome reſiſtance to Sin and therefore they conclude they are not under its power. But (alas!) this will not prove it, for

(1.) this reſiſtance may be but a faint, weak, half reſiſtance:

(2.) it may be bus to this or that Sin, nor to every Sin:

(3.) it may be to Sin but not as Sin; (that is) Sin may be reſiſted, becauſe of the Effects p. 211and Conſequents of it, as it kindles God's wrath, brings punniſhment, ends in Hell, expoſes to ſhame before men, &c. and yet as conſidered in its own nature, as 'tis an offence to God, a breach of the holy Commandment, an aberration from the ſtraight Rule, ſo no reſiſtance may be made to it but the Sinner readily cloſes with it and likes it well enough: now ſuch a reſiſtance as this will not amount to a proof or evidence of not being under the Law of Sin.

There is a reſiſtance indeed which will undeniably prove it, as when 'tis hearty, thorough, vigorous, univerſal; when 'tis ſuch that the utmoſt ſtrength of the Soul goes out in it againſt Sin, when 'tis made to every ſin and to ſin as ſin; where 'tis thus 'tis no Law of Sin, he that thus oppoſes and reſiſts it 'tis moſt certain he's none of Sins ſlaves and ſubjects: if therefore it be thus with any of you 'tis well, but you muſt not bottom too much upon meer reſiſtance (if it be not thus qualified and ſtated). Indeed no reſiſtance is a good affirmative Argument to prove Sins dominion, but every kind of reſiſtance is not a good negative Argument to prove no dominion thereof: Sincere Chriſtians may fetch much comfort from their reſiſtings of ſin, but as to thoſe which are common and ordinary in Others little comfort can be fetch'd from them.

2. Perſons may be free from very many Sins, may not have ſuch violent inclinations to ſome particular Sins, and yet for all this be under the Law of Sin. The reaſon is this, becauſe there may be ſome Other ſins in which (though not in theſe) it may exerciſe full authority over them: poſſibly they are not proud but they are covetuous, they are not openly vitious but they are worldly, they are not unclean but they are ſpightful and malitious; now reigning Sin never limits it ſelf to any one Sin, though it be not obey'd in this or that if its Commands be obſerved in any other ſin, 'tis enough: willing and full ſubjection to it in any one ſin (I ſpeak not of particular acts but of the kinds of Sin) evinces its dominion. Thou pleaſeſt thy ſelf becauſe ſuch Corruptions and Luſts do not prevail over thee, I but if any other ſingle Luſt rules thee ſo that it hath thy heart and thou yieldeſt free and entire Obedience to it, this ſufficiently determins thy Caſe thou art under the Law of Sin. As**Jam. 2.10.Jas 2:10 whoever keeps the whole Law of God and yet offends in one point, is guilty of all, ſo whoever oppoſes the whole Law of Sin and yet in ſome one point reſigns up himſelf to it, he is as truly under the power of it as if he obeyed it in all its Commands. There needs not thirty Tyrants at once to enſlave a people, one is enough.

3. Sin may ſeem to lye ſtill and quiet in the heart, to let Sinners p. 212alone, that they ſhall not feel its urgings and impulſions to what is evil (eſpecially in ſuch a violent and impetuous manner), and yet they may be under its full ſtrength and empire. For this ſtillneſs and quietneſs of ſin may proceed meerly from the entireneſs of its reign, or becauſe it meets with no oppoſition; the Soul doth whatever it will have it do, no wonder then that 'tis ſtill: Pharaoh himſelf was ſo till the people of Iſrael would caſt off his yoke, but then he beſtirr'd himſelf and march'd in all his rage and fury againſt them. O when the Sinner begins to think of changing his maſter, when Chriſt and Grace are competitors with Sin who ſhall rule, how doth it then (though it was quiet before) ſhew it ſelf, and put forth all its ſtrength for the ſecuring of its dominion! We ſay Natura vexata ſeipſam prodit, when Sin is vex'd and croſs'd a little then you ſhall ſee and feel what it is; but ſo long as 'tis pleas'd all is ſtill and calm. And do any ſay they feel not the impetuous riſings, ſtirrings, motions of Sin? doth not this proceed from their inſenſibleneſs? if ſo, then Sins power is very high, for the leſs is the Sinners ſenſe the greater always is Sins power; if all be in peace 'tis a ſign the ſtrong man keeps the houſe Luk. 11.21. Sin evermore hath the fulleſt dominion where it gives the leaſt diſturbance, where it troubles leaſt it rules moſt: if there be little or no ſenſe, no conflict, no trouble, 'tis a very bad ſign that Sin is entire upon the throne.

4. There may be ſome trouble upon the Conſcience after the commiſſion of ſin, and yet it be the Law of Sin. 'Twas ſo in Cain, in Ahab, in Judas, &c. where there is no after-grief Sin indeed reigns, there may be ſome after-grief and yet for all that Sin may reign too. Upon the commiſſion of ſome known Sin natural and enlightned Conſcience may fall upon a man and vex him ſorely; Sin uſually hath not that power in the Conſcience which it hath in the other Faculties, it may entirely have the Will and Affections whilſt yet Conſcience ſtands off and is not ſo fully on its ſide: no, that (unleſs it be a cauteriz'd Conſcience) will give in its dictates againſt Sin, and (if it be not hearkened to) it will ſmite and vex and gaul the Sinner to ſome purpoſe. And becauſe ſometimes 'tis faſt aſleep and neglects to do its office, therefore God himſelf interpoſes to awaken and ſet it on the Sinner; Conſcience (ſaith God) go and do thine office, make ſuch a man know what he hath done, tell him of his Sin and ſpare him not, purſue him from place to place with the ſenſe of his guilt, &c. Well! now all this may be but in order to his ſmarting and not in order to his healing, this trouble may be only penal and not medicinal or penitential; and therefore doth not amount to any p. 213proof of freedom from the Law of Sin. I would not diſcourage any true penitent, know therefore Sin never reigns where the Soul grieves for it, provided (1.) that the ground of this belief be right: (viz.) becauſe God is offended, the good Spirit grieved, the holy Law violated, &c. (2.) that the effect of this grief be **Poenitentia eſt mala praeterita plangere, & plangenda iterum non committere. Ambr de Poen. Inanis eſt Poenitentia quam ſequens inquinat Cu'pa, & nihil proſunt lamenta ſi iterantur peccata. Aug.reformation and the leaving that Sin which the Soul ſeems to mourn over: if there be not theſe two things accompanying the trouble upon the Conſcience, it ſpeaks nothing againſt the dominion of ſin.

5. Men may do that which materially is very good and may hold on in ſo doing for ſome time, and yet be under the Law of Sin. O there are many who pray, hear the Word, attend upon Ordinances, give alms, &c. and yet Sin is ſtill regent in them: becauſe (1.) though they do all this, yet the heart is not at all changed in them; now Sins power never goes off till the heart be made new: (2.) becauſe (which is more demonſtrative) the heart is rotten in all this; Chriſt hath the external duty but Sin hath the heart; ſome outward reſpect is ſhown to God but yet the heart is ſet for ſome Luſt againſt God; as you read of thoſe Ezek. 33.31. And they come unto thee as the people cometh, and they ſit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they ſhew much love, but their heart goeth after their covetuouſneſs. 'Tis a thing too common for men even in their external ſerving of God to ſerve Sin more than God; and Gods work is done by them (for the matter of it), but Sin ſo far interpoſes its authority and ſtrength as that it carries it in the Sinner as to his Ends in what he doth, (and if it can but ſway and order him in them; God may have the external act but ſtill it hath the ſoveraiguty and power within). The ſame holds true too as to a plauſible, outwardly good Converſation; external piety is too well conſiſtent with the internal reign of Sin: it rules in the fair profeſſing-Hypocrite as well as in the groſs and ſcandalous Sinner.

By this you ſee, you may run your ſelves upon great miſtakes in taking up with ſuch Evidences as will not prove your being made free from the Law of Sin: O that the conſideration thereof might make you the more careful leſt you (as many thouſands are to their eternal undoing) ſhould herein be deceived, as alſo quicken you to the tryal of your ſelves by thoſe things which will infallibly prove the thing in hand. What are they? why, no allowed ſubjection to Sin, no tame; quiet ſubmiſſion to its commands, inward renouncing, nay abjuring of its authority, a rooted, vigorous oppoſition to it in all its curſed ſuggeſtions, an utter diſlike and hatred of it, the bent and p. 214impetus of the heart ſet againſt it, univerſal reſignation of a mans ſelf to the Law and Will of God, an hearty willingneſs, nay deſire to come under the rule and government of the Lord Jeſus, &c. theſe are the things you are to enquire after and to judge by, for theſe are ſure Evidences which you may relye upon. Happy is that man who finds theſe in himſelf! he may with confidence build upon them that he is indeed made free from the Law of Sin; but he that is confident upon any thing ſhort of theſe, will ſooner or later find he was too credulous. (So much for this Uſe).

ƲSE 2. To exhort Sinners to make out after this freedom.The next ſhall be to exhort you and others (yea all men in the whole world, if I could reach them), to labour after and make ſure of a ſhare and intereſt in this bleſſed freedom from Sins power and dominion. Regenerate perſons you hear have it, ſhall the Ʋnregenerate ſit ſtill and be quiet and contented under the want of it? God forbid! To be made free from the Law of Sin? what a mercy or priviledge is this! ô how much is there in it to excite, draw, allure Sinners to deſire, love, and value it, and to be induſtrious after it! He that can upon good grounds ſay over the words of the Text, needs no higher happineſs: 'twas more for Paul to ſay the Law of the Spirit of Life, &c. than if he could have ſaid that God had given him all the Kingdoms, Crowns, Diadems, Riches, Honours, Pleaſures of this world. You ſee he applies it to himſelf (and ſurely he had comfort enough in that application); now (Sinners!) when will you be able to ſay the ſame of your ſelves? that you alſo by the power of the Spirit are made free from the Law of Sin? ô (as Eliphaz once ſaid to Job, hear it and know it for thy ſelf, Job. 5.27. ſo) I would ſay to you hear this and know it for your ſelves; ſo as to get it for and to be able to appropriate it unto your own ſelves, ſo as to take the [me] here (as coming out of Pauls mouth concerning himſelf) into your mouths one by one concerning your ſelves. Sirs! this is a thing of ſuch importance that we Miniſters cannot ſpeak too much or be too earneſt about it: 'tis the great end of our Lord and Maſter in his employing us in the work of the Miniſtry, to open your eyes, to turn you from darkneſs to light, and from the [power of Satan unto God], Acts 26.18. and therefore though I have ſaid ſo much already to preſs the thing upon you, yet I muſt further plead with you in order to the more effectual preſſing of it.

Therefore conſider hath not this Sin tyranniz'd long enough over you? are you willing ſtill to continue under its thraldom and vaſſalage? muſt this curſed Ʋſurper forever ſit upon the throne? ſhall it yet command and give Law to you? What woful and miſerable p. 215bondage attends its empire and government, hath been deſcribed largely, ſhall all that be nothing to you? to be ſlaves, the very worſt of ſlaves, ſhall that be but a little thing in your eye? Other bondagé (not half ſo bad) you cannot bear, you deteſt and dread it; ſhall the worſt bondage only be tolerable, nay eligible? 'pray look**Pag. 189, &c. back to the deſcription of Sins bondage and methinks your hearts ſhould riſe at it. 'Tis an aſtoniſhing thing to conſider, that ſo excellent a Creature as Man, who hath ſuch an excellent Being in him as a reaſonable and immortal Soul, ſhould ſo tamely ſubmit to ſo baſe a…thing as Sin and make no more of ſervitude to it. Doth God in the Goſpel ſo graciouſly tender Liberty (privative and poſitive) to you, and will you not accept of it? may you be made free and will you not? ô ſtupendious folly! is this after the manner of men (with reſpect to external liberty or bondage)? When God ſent Moſes to deliver Iſrael out of their bondage, what madneſs would it have been in them not to have accepted it? let there be a ranſom ſent to the poor Captives under Turkiſh cruelty, would they not readily embrace it? ah Sinner! the Lord Jeſus came from Heaven on purpoſe to redeem thy poor captive Soul out of the hands of Sin and Satan, he hath (on his part), effected what he came about, he now offers his Merit and Spirit to make thee free, nay, he invites, intreats, ſollicits, beſeeches thee that thou wilt accept of the liberty purchaſed for thee; and yet wilt thou hug thy chains, play with thy fetters, love thy dungeon, be fond of thy bondage, and prefer it before liberty? what is this but madneſs not to be parallel'd! what ingratitude is this to thy Saviour, what cruelty to thy ſelf! as to thee I may well alter Tiberius's ô gentem, &c. into ô animam ad ſervitutem natam! Further I pray you think of this, if Sin rule you will Chriſt ſave you? you cannot but know the contrary; you know that he rules wherever he ſaves, that he will be the Governour Where he is the Saviour, that Sins yoke muſt be taken off and**Matth. 11.29.Matt 11:29 his yoke taken up, or no ſalvation; and yet ſhall Sin be obey'd and be thy Lord and Sovereign rather than Chriſt? The buſineſs comes to a narrow iſſue, let Chriſt rule thee and hee'l ſave the, but let Sin command thee and 'twill condemn thee; the Law of Chriſt and of the Spirit is the Law of Life, but the Law of Sin is the Law of Death; (but theſe things have been inſiſted upon). O that this Spirit which frees from the Law of Sin, would ſhew you what there is in the Law of Sin! men do not endeavour to get out of it becauſe they are not convinc'd of the evil that is in it; did they but know what it is, they would chooſe to dye rather than to live under it. And as for you, p. 216let me ask you how you carry it in other reſpects; you hate the Tyrant without, will you love the Tyrant within? you groan under the Laws of men (when they are a little heavy), ſhall there be no groanings under the far heavier Laws of Sin? you will not be called ſlaves to any, will you be content to be indeed ſlaves to Sin? is a barbarous Turk cry'd out of, when a Devil and a curſed Nature are never regarded?—But one Conſideration more! as God made you at the firſt you had nothing to do with this Law of Sin: no, he made you for his own government, to be ſubject to himſelf, his Law was written within you to command and act you in your whole courſe; how then came Sin by this power? how did it get up thus into the throne? why, onelyonly by the firſt Apoſtacy from God; Adams Fall was Sins Riſe, its reign commenc'd from mans rebellion; 'tis a meer upſtart and intruder, God never deſign'd this power to it; will you now by your liking of it and continuance under it give an after-ratification or approbation of its power? It hath depriv'd you of your primitive liberty and will you not endeavour to regain it? when Sardis was taken by the Grecians, Xerxes commanded that every day when he was at dinner one ſhould cry aloud, Sardis is loſt, Sardis is loſt, that hereby he might be inminded of what he had loſt and ſtirr'd up to endeavour the regaining of it: ô Sirs! your Original Liberty is loſt, Sin hath got it out of your hands, this we proclaim in your ears from time to time that you may never be quiet till you have recovered it, and yet will you do nothing in order thereunto? will you e'ne ſit ſtill under this inexpreſſible loſs? ô that's ſad!

All this hath been ſpoken to ſet you againſt Sins dominion, to excite you to the moſt earneſt endeavours to be rid of its ſoveraignty, to cauſe you to fly to the Spirit of Life that you may be made free from the Law of Sin, to work holy purpoſes in you that Sin ſhall no longer reign over you, that you may ſay with the Church Iſa. 26.13. O Lord our God, other Lords beſides thee have had dominion over us, but by thee onelyonly will we make mention of thy name: O that I might prevail with ſome Soul to ſay with reſpect to Sin, Ah Lord! other Lords have had dominion over me, luſt, pride, paſſion, covetuouſneſs, ſenſuality have ruled me juſt as they pleas'd, but I deſire it may be ſo no longer; I am reſolved now onelyonly to be ſubject to thy ſelf, ô do thou dethrone Sin and inthrone thy ſelf in me, let me be brought under univerſal, hearty, ready ſubjection to thy Laws, and let not the Law of Sin carry it in me any longer, &c.

p. 217One Direction given for the Sinners being freed from Sins power.In what ways and by what means a poor enſlaved Sinner may be made free from the Law of Sin, is a very weighty enquiry; and I would hope that ſome Sinners (being convinc'd by what hath been ſpoken) have it in their thoughts. For anſwer to it there's one Direction only which I ſhall at preſent give, 'tis this Get into the regenerate ſtate: regenerate perſons are the adequate Subjects of this freedom, they (and none but they) are freed from Sin as a Law. Paul ſo long as he was unconverted was as much under this Law as any perſon whatſoever, but as ſoon as it pleaſed God to convert him he was made free from it. This deliverance depends upon the ſtate, it muſt be the ſtate of regeneracy; till which, Sin will keep up its regency and ſoveraignty in the Soul: ô (as you have heard) when Grace once comes into the heart, the kingdom of Sin goes down and the kingdom of Chriſt goes up therein; but never before. All your ſtrivings; endeavours, convictions, purpoſes, promiſes, will never make Sins throne to ſhake and fall, till you be renewed and ſanctified. Therefore pray much for the regenerating Spirit, and attend much upon the regenerating Word in order to this great work: Joh. 3.5. Except a man be born of water and of [the Spirit], he cannot enter into the kingdom of God. Jam. 1.18. Of his own will begat he us by the [Word of truth], &c. 1 Cor. 4.15. In Chriſt Jeſus I have begotten you [through the Goſpel]; 'tis this Spirit and this Word which muſt renew and bring about the new birth in you, and ſo deliver you from the power of darkneſs and tranſlate you into the kingdom of Gods dear Son (as the Apoſtle ſpeaks Col. 1.13). But this will be more properly enlarg'd upon when I ſhall come to the third Obſervation, therefore here I'le ſay no more about it.

ƲSE 3. To ſuch who are made free from the Law of Sin firſt by way of Counſel.3. I will direct my ſelf to thoſe who by the Spirit of Life are made free from the Law of Sin: ſomething to them

(1.) by way of Counſell;

(2.) by way of Comfort.

By way of Counſel I'le urge three duties upon them:

1. The firſt is hearty and deep humiliation: and this is incumbent upon ſuch, partly upon what is paſt and partly upon what is preſent.

Regenerate perſons to be deeply humbled though they be made free from the Law of Sin.Firſt, hath the Lord been ſo gracious to any of you as to bring you out of the Natural bondage? to dethrone and bring down this Sin which did at ſuch a rate domineer over you? ô you muſt be deeply humbled upon your taking a view of what is paſt. You are now (God be bleſſed for it!) made free, but how long was it before this was done? how many years did you paſs over in the unregenerate ſtate, in which you were as much under the command and at the beck of Sin as any? how great a part of your life hath been p. 218ſpent in its drudgery and vaſſalage? for how long a time did you tamely ſubmit to its yoke when you would by no means be brought to ſubmit to the yoke of Chriſt? do you not remember how it was with you a few days or years ago, when the Scepter was in Sins hands and it rul'd and acted you even as it pleaſed? ſhould not this now be thought of with the greateſt grief and ſorrow? ô the bondage, rebellion, enmity of the natural ſtate ſhould (even by converted ones) often be remembred and bitterly bewailed! That's a Soul-humbling, Heart-melting word,**Eph. 2.3.Eph 2:3 Among whom alſo we all had our converſation in times paſt, in the luſts, &c. who can read that ſad deſcription of a Sinner before Converſion Ezek. 16.3, 4, 5, &c. and not be affected!

Secondly you muſt be humbled upon the conſideration of what is preſent. 'Tis better than it hath been yet not ſo well as it might and ſhould be; Sin hath loſt its abſolute, full, entire power but yet it lives, nay yet it hath a great ſtrength and power in and over you, I and againſt you too, ſo as that 'tis ſtill able to do you much hurt notwithſtanding its being weakened, (as Sampſon though he was much debilitated when his locks were cut yet he had ſtrength enough left to do miſchief to the Philiſtins). Do not you to this very day find the corrupt Nature very ſtrong and powerful? Sin riſing and ſtirring in you with great vigour? many very evil inclinations aſſaulting you with ſuch vehemency that you ſcarce know how to reſiſt? doth not Corruption, this and that Luſt too often foil you and triumph over you as its Captives? Now though theſe things are not enough to evince Sins dominion yet ſurely they call for deep humiliation: it doth not rule you here, it ſhall not damn. you hereafter, but it defiles you, often ſeparates 'twixt you and your God, draws you off from him, prevailingly hinders you from what is good and prevailingly alſo excites you to what is evil: is not this ſad? is there nothing to afflict a gracious heart but only the unbroken power of Sin? ô why are you not more in crying out ô wretched man that I am, who ſhall deliver me from this body of death! He that gloried here in his deliverance from the Law of Sin (in one ſenſe), was as much abaſed before becauſe of the Law of Sin (of which he felt ſo much in another ſenſe). The wiſe God orders it thus that Sin ſhall not only have a being in his people, but alſo a conſiderable power over them in this life; amongſt other ends for this that he may keep them humble and draw out and heighten their godly ſorrow: and indeed there's more in the relicks of Sin to humble the true Chriſtian than in all the outward Evils. that either do or can p. 219befall him. O never think how it hath been, how yet it is, without great ſelf-abaſement and humiliation! when you begin to be**2 Cor. 12.7.2 Cor 12:7 exalted above meaſure remember what you were, conſider what you are.

To ſtand faſt in their liberty.2. Are you made free from the Law of Sin? let me ſay to you what Paul once ſaid to the Galatians (in reference to their being made free from the Ceremonial Law),**Galat. 5.1.Gal 5:1 Stand faſt in the liberty wherewith Chriſt hath made you free, and be not entangled again with the yoke of bondage. Is Sin brought down? be ſure you keep it down; 'tis pity it ſhould get up again or ever recover its priſtine power. When a people have once got the Ʋſurper off from the throne, it concerns them to look to it that he doth not regain it, for ſhould he ſo do their condition then would be much worſe than before: Saints! juſt ſo ſhould you carry it toward Sin. That's brought under at preſent I but it watches all opportunities for the regaining of that power which it hath loſt, (for 'tis of a proud nature and cannot bear the loſs of ſuperiority); you muſt therefore always be upon your guard with your weapons in your hands, ready to make reſiſtance againſt it in all its attempts, or elſe it will ſoon rally its forces and make head again upon you, and endanger all. I know all its attempts are in vain as to the recovery of its former dominion, God will not ſuffer it again to lord it over you as before it did; yet if you be careleſs (eſpecially if you in the leaſt ſide with it) 'twill ſtrangely get ground and grow upon you. Therefore as Chriſt once charged the healed man Joh. 5.14. Thou art made whole, ſin no more, ſo would I charge you, you are made free, ô ſin no more that you may never come under its bondage again. Though God had ſo miraculouſly brought Iſrael out of Egypt and out of that miſerable ſervitude that there they were in, yet upon all occaſions how deſirous were they to be in Egypt again! ſhall it be thus with you? ſhall your gracious deliverance be ſo undervalued? have you ſuch low thoughts of Sins ſervitude as that you can be willing to come under it again? 'Pray learn how to put a due value upon your liberty, prize it at an high rate, and ſo prize it as to continue in it and to maintain it to your utmoſt. Amongſt other Conditions which were anciently impos'd upon thoſe who were ſet at liberty this was one, that they ſhould not ſervitutis jugum iterum ſponte ſuſcipere, willingly ſubmit to the yoke of bondage again; and is not this obligation laid upon Souls in their being made free by Chriſt and the Spirit? The**Libertatem nemo bonus niſi cum animâ ſimul amittit. Saluſt in Conjur. Cat. Hiſtorian tells us a good man will loſe his life as ſoon as his liberty; ô how ſhould you defend that ſpiritual liberty which you have by Chriſt and by p. 220Grace! I beſeech you take heed leſt by your careleſneſs and little compliances with Sin, you provoke God to permit its former power and tyranny in a great meaſure to return upon you, that he may thereby let you ſee the difference 'twixt His and Sins government; (read and apply Deut. 28.47, 48.) 'Twould be ſad it God ſhould deal with any of you as once that Maſter in Athens did with his Servant, whom he had formerly made free but upon ſome unworthy carriage he reverſed and retracted that freedom, ſaying to him,**Superſe deo te, habere civem tanti muneris impium aeſtimatorem, &c. Abi igitur & eſto ſervus, quoniam liber eſſe neſciſti. Val. Max. l. 2. cap. 6. The City ſhall never have one as a free Denizon of it, who doth ſo little know how to value ſuch a priviledge: Go thy way therefore and be a ſlave again ſince thou knoweſt not how to carry it as becomes one that is free: Now (I ſay) if God ſhould deal thus with any of you would it not be ſad? true, he will never wholly reverſe what he hath done in you and for you; but thus far he may go, he may let corruption at ſome times and in ſome acts prevail over you, and he may wholly deprive you of the ſenſe and comfort of your ſpiritual liberty, and would not theſe be bad enough?

To walk ſuitably to it.Let me under this Head preſs another thing upon you (viz.) to walk ſuitably to this your freedom: wherein doth that conſiſt? why in this in being holy and very holy. If you ſo be, this will ſuit with the deliverance from the Law of Sin which you have upon regeneration; and which you muſt therefore be becauſe 'tis one great end of God in doing that for you: Luk. 1.74, 75. That we being delivered out of the hands of our enemies might ſerve him without fear, in holineſs and righteouſneſs before him all the days of our life. 'Tis obſervable how God uſhers in the Ten Commandements with his delivering the people of Iſrael out of the Egyptian bondage, (thereby to lay the greater obligation upon them to obey and keep thoſe Commandements); Exod. 20.2. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the houſe of bondage; then the ſeveral Commandements follow: And as to that particular Command of keeping the Sabbath, you find God enforcing of it with this Argument only, Deut. 5.15. Remember that thou waſt a ſervant in the land of Egypt, &c. O how holy, how obedient ſhould they be whom God hath brought out of the ſtate of ſpiritual bondage (the obligation riſing higher from this deliverance than from the former)! Chriſtians! you ſhould be very holy, partly from a principle of gratitude; partly becauſe now the life of holineſs is made more eaſie and facil; if you be not ſo now the power of Sin is broken in you, it muſt be from your ſloth (or ſomething worſe).**foreign. Oec. Some obſerve upon the latter-Clauſe of the preceding Verſe [who p. 221walk not after the fleſh, &c.] that now under the Goſpel 'tis much more eaſie to live the heavenly life than it was formerly under the Law; ſo that (ſay they) if men do not live that Life it muſt be charg'd meerly upon their own negligence: ſo here I ſay, perſons being delivered from the Reign of Sin to them now 'tis much more poſſible, nay eaſie to be holy in their walkings than ſometimes it was; and therefore if they do not ſo walk 'tis meerly from their idleneſs and ſinful neglects. Sirs! now the holy Life is made practicable to you, what an engagement doth this lay upon you to live it! The Apoſtle here (according to that Connexion of the Words which ſome pitch upon) brings in freedom from the Law of Sin as the ground of not walking, &c. therefore they who are in Chriſt do not follow the ſinful and carnal but the holy and ſpiritual courſe, becauſe they are freed from Sins power: I'm ſure (as to the thing) 'tis the duty of ſuch ſo to walk upon this account.—Let me add a third Conſideration, regenerate perſons upon this muſt be very holy that there may be ſome proportion 'twixt Nature as renewed in the way of Holineſs, and Nature as depraved in the way of Sin: 'pray obſerve it, ſo long as depraved Nature was upon the throne you were very ſinful, therefore now when renewed Nature is upon the throne you ſhould be very holy. I do not from hence plead for an equality (that I very well know is not poſſible, and the reaſon is becauſe corrupt nature before Converſion was entire, not broken or weakened by any contrary habit or principle; but 'tis not ſo with the renewed Nature after Converſion, for that hath Sin mingled with it, ſtriving againſt it, making oppoſition to it; therefore men cannot be ſo entirely good after grace as they were entirely evil before grace); yet I may (and I do) plead from hence for ſome proportion, whilſt Sin ruled you you were very ſinful therefore now Chriſt and Grace rule you you ſhould be very holy. So the Apoſtle argues Rom. 6.19, 20. [As] you have yielded your members ſervants to uncleanneſs, and to iniquity, unto iniquity, [even ſo] now yield your members ſervants to righteouſneſs unto holineſs: For when ye were ſervants to ſin, ye were free from righteouſneſs; therefore (which though it be not expreſs'd yet 'tis imply'd) proportionably now when you are the ſervants of righteouſneſs, you ſhould be free from ſin. Upon this threefold Conſideration ſuch as are made free from the Law of Sin ſhould be holy.

Againſt Sins actual and partial dominion.Now (that I may be ſomewhat more particular about this) Sin being that which is oppoſite to Holineſs, and much of the nature of holineſs lying in refraining from ſin, and alſo the dominion of any particular ſin very ill agreeing with deliverance from the Law thereof, p. 222therefore in both of theſe reſpects I would caution all regenerate perſons againſt it; (but 'tis the latter only that I ſhall ſpeak a few words unto). Where I would be very earneſt with you who have paſſed under the regenerating work of the Spirit, to take heed even of the actual and partial dominion of Sin; and there is great need of this admonition, for though upon regeneration you are ſecur'd from its Habitual and Ʋniverſal dominion, yet as to ſome particular Sin and ſome particular evil acts it may have that which looks too much like dominion (though ſtrictly and properly it be not ſo). Here therefore I deſire you to be very careful that you do not ſuffer any one ſin to reign in you, for how would this conſiſt with your being made free from the Law of Sin? ſince (as hath been ſaid) the power of any one ſin and ſubjection thereunto (if it be full and free, plenary and voluntary) doth as certainly prove its dominion as the power of many, nay of all: ô take heed that this and that ſin do not rule or be too high in you. 'Twas Davids prayer Pſal. 19.13. Keep back thy ſervant alſo from preſumptuous ſins, let [them not have dominion] over me; then ſhall I be upright, and I ſhall be innocent from the great tranſgreſſion: he goes further and takes in all Pſal. 119.133. Order my ſteps in thy word, and let not [any iniquity] have dominion over me: Saints are not ſo freed from the Law of Sin by the Spirit, but that there is need of daily prayer and that there be all endeavours and care on their part againſt it; and their care muſt reach even to this that not any (ſingle) iniquity may have dominion over them.

The particular prevailing Sin to be moſt watch'd againſt and reſiſted.And here eſpecially you muſt be careful and vigilant about that particular ſin to which you are moſt ſtrongly enclin'd, or which hath the greateſt ſtrength in you; about the Diotrephes-ſin, the Herodias or darling-Sin, that which is as the right eye or the right-hand, I ſay your eye muſt be chiefly upon this that it do not prevail and domineer over you. Every man in the world hath ſome one Sin which is uppermoſt in him, which carries it before all the reſt, to which all do vail and ſtoop: 'tis pride in one, fleſhly luſt in another, greedineſs after the world in a third (and ſo on): Nay, a Child of God too uſually hath ſome particular ſin which is predominant in him, which though it doth not abſolutely reign in him (for then he would be under the Law of Sin), yet comparatively it doth (i. e.) it hath a greater power over him than any other ſin hath. David calls it his iniquity Pſal. 18.23. Look as the Saints though they have every Grace in them all being planted together in the new Nature, yet there is ſome particular grace which ſhows it ſelf more eminently in one than in another, (as faith in Abraham, meekneſs in Moſes, p. 223patience in Job, zeal in Hezekiah, &c.) So e contrà though they (and others) have every ſin in them radically and ſeminally in the corrupt Nature, yet there is ſome particular ſin which ordinarily vents it ſelf with more ſtrength than the reſt, which having the advantage of the Conſtitution, Education, Calling, Condition, &c. is ſtronger than others: (how that may be known**See Burg. Reſin. Part 2. p. 232. (With many Others). Divines ſhow in ſeveral things, but I muſt not ſtay upon it). Now you that are regenerate look to your ſelves here, act your greateſt vigilancy and make your ſtrongeſt oppoſition with reſpect to your particular ſin; here's your weakeſt part and therefore here you muſt ſet your ſtrongeſt guard (as Keepers of Garriſons uſe to do): as he ſaid**1 Kings 22.31.1 Kgs 22:31 Fight neither with ſmall nor great, ſave only with the King of Iſrael, ſo I would ſay to you, fight againſt neither ſmall nor great but only againſt the King ſin or Maſter ſin in you. This is to kill Goliah himſelf which being done all the Philiſtins fly, to ſtab Sin at the very heart upon which wound it muſt needs dye: and here's the great evidence of ſincerity, I was alſo upright before him and I kept my ſelf from my iniquity, Pſal. 18.23. and herein deliverance from the Law of Sin mainly ſhows it ſelf.

Regenerate perſons to be very thankeful for their being made free from the Law of Sin.3. Thirdly you that are upon regeneration thus freed from Sins power I am to beſpeak your thankfulneſs, your higheſt and moſt hearty thankfulneſs for ſo great a mercy. In the doing of this what hath God done for you! ô whilſt you pity Others who are under Sins bondage, bleſs God for your ſelves who are delivered out of it. The remainders of Sin call for your deepeſt humiliation but withall the not reigning of Sin calls for your higheſt thankefulneſs. Are you made partakers of ſuch liberty and will you not be thankful? is there any deliverance from any ſervitude whatſoever like to this? Sin is the worſt of Evils, the power of Sin the worſt of Sin, are you delivered from that? ô admirable mercy! Iſraels deliverance out of Egypt and Babylon, the reſcuing of Subjects from the dominion of Tyrants, the fetching poor Captives out of chains and bonds are good things; yet all but very nothings in compariſon of the freeing a Soul from the power and vaſſalage of Sin: and this is done for you ſhall not the Lord be greatly bleſſed for it? Here's a great part of that benefit which you have by Chriſt as a Redeemer; for what doth Redemption point to but to the Sinners releaſe from his ſpiritual captivity and bondage by Sin? what did Chriſt come for but to**Iſa. 61.1.Isa 61:1 proclaim liberty to the captives, &c. Now as you were Captives in Gods hands by reaſon of guilt ſo Chriſt redeem'd you by paying down a price or ranſom for you; as you are Captives p. 224in Sins and Sathans hands ſo he redeems you by power (for they are no other way to be dealt withall,) by reſcuing you out of their dominion and ſlavery in ſpite of all the reſiſtance they can make; and Chriſt redeeming both theſe ways ſo he becomes a full and compleat Redeemer. So that your being made free from the Law of Sin is a a part of Chriſts redeeming love; and what the Spirit of Life doth therein it is but in conjunction with Chriſt in the carrying on of that love: and if ſo, have not you great reaſon to be very thankful? 'Pray look into that precious promiſe (the matter of which is that God will not onelyonly pardon your iniquities but alſo ſubdue them, he being every way as gracious in the latter as in the former); Micah 7.18, 19. Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage, &c. He will turn again, he will have compaſſion upon us, [he will ſubdue our iniquities]: 'tis as great a mercy to have Sin ſubdued in its power as pardoned in its guilt; you magnifie God for the one, ô do the ſame for the other alſo! If God himſelf had not brought about this freedom you had been without it forever: Alas! you your ſelves in the time of the natural thraldom never thought of or deſired it, you were altogether unable to accompliſh it, nay, you were ſet againſt it and oppos'd it to your utmoſt; the Law of Sin was in the heart and had the heart, you lik'd and lov'd its government above any other, all your ſtrength was engag'd for it; inſomuch that God was fain to conquer not only Satan and it but your own ſelves too, and by a mighty power to make you willing to accept of deliverance out of its ſervitude: what ground of thankfulneſs is here! Once more, why ſhould you be made free when others are let alone? what was there in you to move God to vouchſafe this diſtinguiſhing mercy? you had indeed been eternally undone without it but was he under any neceſſity or motive (but what was from his own grace) to do it for you? ô you that are renewed ſhall not the Lord be admired by you? 'pray be much in bleſſing of him for all Mercies, but amongſt the reſt be ſure you never forget to bleſs him for Sin-ſubduing, Sin-dethroning mercy. See how Paul upon this account bleſſes God for others; Rom. 6.17. But God be thanked, that ye were the ſervants of ſin, but ye have obeyed from the heart the form of doctrine, which was delivered you: He that was ſo thankful for others ſurely would be ſo much more for himſelf; and ſo he was Rom. 7.24, 25. O wretched man that I am, who ſhall deliver me from the body of this death! I thank God through Jeſus Chriſt our Lord: Titus 3.3, 4, 5. For we our ſelves alſo were ſometimes fooliſh, &c. but after that the p. 225kindneſs and love of God our Saviour toward man appeared, not by works of righteouſneſs which we have done, but according to his mercy he ſaved us, by the waſhing of regeneration and renewing of the Holy Ghoſt: he lays it upon the kindneſs and love of God, which indeed are admirable in the freeing of a Soul from the Law of Sin by the regenerating Spirit; this kindneſs of God ſhould draw out the thankefulneſs of every gracious heart. (So much for this Ʋſe of Counſel.

ƲSE 4. Comfort to regenerate perſons upon their being made free from the Law of Sin.A word in the fourth place for Comfort! I would have every truly gracious perſon upon this Truth to be even filled with joy, what glad tidings doth it bring to thee (whoever thou art) upon whom regenerating Grace hath taken hold! it tells thee thou art made free from the Law of Sin. Sin may (and doth) trouble thee but it doth not rule thee, it lorded it over thee too long but now its dominion is gone, from the very firſt moment of thy Converſion thou haſt been made free; believe it and take the comfort of it. What think you? had not Paul great joy in himſelf when he uttered theſe words the Law of the Spirit, &c. thou maiſt ſay the ſame concerning thy ſelf the new birth having paſs'd upon thee, why therefore ſhouldſt not thou be brimful of joy alſo? This is ſo great a thing that the ſenſe and comfort of it ſhould revive and cheer thy Spirit under all outward evils; the Laws of Men poſſibly may be ſomewhat heavy upon thee, thou maiſt groan under ſuch and ſuch external preſſures, there may be much of bondage in thy outward condition; but the Law of Sin is aboliſh'd, thy Soul is made free, the ſpiritual bondage is taken off; is not this well? very well? Under the Law how were the poor Servants overjoy'd when the year of Jubilee came which gave them a releaſe from all their ſervitude? ô Chriſtian thou haſt liv'd to ſee a glorious Jubilee wilt not thou rejoyce? So alſo when oppreſſed Subjects are freed from cruel Ʋſurpers 'tis a time of great rejoycing, mens joy then runs over and will be kept in no bounds or limits; what a full tide of joy ſhould be in their Souls whom God hath graciouſly delivered from Sins tyranny and uſurpation? 'True, Sin never had any right to rule yet de facto rule it did, therefore triumph over it as though its authority had been juſt (as the**Hoc illi in malis ſuis indulgente fortunâ, ut de eo populus Romanus quaſi de vero Rege triumpharet. Florus lib. 2. cap. 14. people of Rome once did with a mean perſon). That Sin which once had you under is now brought under it ſelf, and 'tis ſubdued therefore cannot much hurt you: Adonibezek himſelf when in chains, Bajazet when in an Iron Cage, the fierceſt Enemies when broken in their power cannot do much miſchief; God be bleſſed ſo 'tis with Sin and therefore (as to the main ſtate) fear it not. I know you lie under many diſcouragements, p. 226you feel ſuch curſed inclinations to evil, Sin doth ſo often prevail over you, repeated back-ſlidings afflict you greatly, your corruptions daily purſue you, &c. Well! I would have you to be very ſenſible of theſe things and mourn over them, but yet know the reigning, commanding power of Sin is gone, notwithſtanding all theſe yet 'tis not the Law of Sin. How much good may an unregenerate perſon do and yet Sin reign in him, and how much evil may a regenerate perſon do and yet Sin not reign in him! Under the Law every ſcab did not make one a Leper, neither doth every prevalency of Sin make one a ſlave to it. The Spirit of Life hath freed you from its dominion (that being duely ſtated), and that too in ſuch a manner as that you ſhall never again be brought under it; Sin ſhall not have dominion over you, &c. Rom. 6.14. Is all this nothing or but little in your thoughts? is not here ſufficient matter of great joy? ô know what God hath done for you and make the beſt of it! Being freed from the Law of Sin you are freed from Guilt, Wrath, Hell, eternal condemnation; for the Apoſtle having ſaid there's no condemnation, &c. he proves his aſſertion by this for the Law of the Spirit of Life, &c. And where 'tis not the Law of Sin there 'tis not the Law of Death; theſe two Laws are link'd and faſt'ned each to the other, therefore he that is delivered from the one is delivered from the other alſo. Believers there is but one thing remaining to be done for you (which in due time ſhall moſt certainly be done too), and that is to free you from the very being of Sin and from all thoſe remainders of power which yet it hath in you; do but wait and a little time will put an end to theſe alſo: be of good comfort Sin is dying and weakening and wearing out every day, ſhortly 'twill dye indeed ſo as never to moleſt you more. As you are juſtified its guilt is gone, as you are ſanctified its power is gone, it will not be long before you will be glorified and then its very being ſhall be gone too: here in Grace Pharaoh's yoke is broken, but above in Glory Sin ſhall be like Pharaoh drowned in the bottom of the Sea; ô let every regenerate Soul greatly rejoice in theſe things! (So much for the Second Obſervation).