Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.

ROM. 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.) ap∣plied: 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. Se∣condly, 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.

THe Sum of these Words (after the giving their proper sense and meaning) hath been drawn into three Observations: 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 Regene∣ration (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), 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 ex∣tended to all who are regenerated and sanctified: his knowledge of it might be somewhat special, but the thing it self is common and gene∣ral 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, 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

made 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 onely from the Law of sin. 'Tis here according to what you read of Daniel's Beasts, they had their dominion taken away, yet their lives were pro∣longed 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 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 molesting power, (as it can and doth here greatly mobest, disturb, disquiet, trouble, vex the deerest of Gods Children); nor onely Sins assaulting power, (as it can and doth

often invade and set upon the Saints, wherever they are or'whatever they are about in order to the overcoming of them); nor onely 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 onely 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 onely of the having and bare inbeing of Sin, but of the prevailing power of Sin even in truly, yea eminently gracious persons; David com∣mits 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, notwith∣standing their being made free from the Law of Sin.

All 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 accor∣ding to the explication which hath been given of it, and as noting something more than the bare power of Sin with respect to some par∣ticular acts). In some sense Sin may be said to be a Law in the rege∣nerate (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 com∣mands; 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 onely then a Law when it hath habitual, universal, entire, ab∣solute dominion, and when the Sinner gives up himself in willing, rea∣dy 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 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

the 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! 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 A∣postle doth not onely speak of liberty of Spirit (in opposition to bon∣dage 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, be∣cause you are not under the law, but under grace: the grace here mainly intended is that assisting, helping, strengthening grace which always accompanies the Gospel or new Covenant state; the Law com∣manded 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),

but you are under grace (i.e. regenerating grace), which always de∣livers 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, opera∣tive, 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 pari∣bus 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 sub∣mitted 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 abo∣lishes 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

will 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 con∣trary 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 per∣fection in this Life. But having given you all that this freedom con∣tains 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 ob∣viating and refuting of that proud Opinion. He that here saith he was made free from the Law of Sin, elsewhere saith also 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 regenera∣ting 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!

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 search∣ing into it, let me tell you there are very great and dangerous mi∣stakes 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.

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

• and Consequents of it, as it kindles God's wrath, brings punnishment, ends in Hell, exposes to shame before men, &c. and yet as consi∣dered 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 Chri∣stians 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 cove∣tuous, 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 parti∣cular 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 suffi∣ciently determins thy Case thou art under the Law of Sin. As 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

alone, 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 be∣cause 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 com∣mission 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

proof 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 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 Con∣science, 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

impetus 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).

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 de∣sire, 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 King∣doms, 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 vassa∣lage? must this cursed Ʋsurper forever sit upon the throne? shall it yet command and give Law to you? What woful and miserable

bondage attends its empire and government, hath been described large∣ly, 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 bon∣dagé (not half so bad) you cannot bear, you detest and dread it; shall the worst bondage only be tolerable, nay eligible? 'pray look back to the description of Sins bondage and methinks your hearts should rise at it. 'Tis an astonishing thing to consider, that so excel∣lent 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 pur∣pose 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, in∣treats, 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 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,

let 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 no∣thing to do with this Law of Sin: no, he made you for his own government, to be subject to himself, his Law was written with∣in 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, onely 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-ratifica∣tion 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 Ori∣ginal 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 onely 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 lon∣ger; I am resolved now onely 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.

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 Obser∣vation, therefore here I'le say no more about it.

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.

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 unrege∣nerate 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

spent in its drudgery and vassalage? for how long a time did you tame∣ly submit to its yoke when you would by no means be brought to sub∣mit 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, re∣bellion, enmity of the natural state should (even by converted ones) often be remembred and bitterly bewailed! That's a Soul-humbling, Heart-melting word, 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 as∣saulting 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 hu∣miliation: it doth not rule you here, it shall not damn. you here∣after, 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 conside∣rable 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

befall him. O never think how it hath been, how yet it is, without great self-abasement and humiliation! when you begin to be ex∣alted above measure remember what you were, consider what you are.

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), 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 deli∣verance 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 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

Grace! 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, 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?

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 re∣generation; 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 de∣livering the people of Israel out of the Egyptian bondage, (thereby to lay the greater obligation upon them to obey and keep those Com∣mandements); 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 bon∣dage (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). Some observe upon the latter-Clause of the preceding Verse [who

walk 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, there∣fore 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 Con∣version, for that hath Sin mingled with it, striving against it, ma∣king 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 righteous∣ness, you should be free from sin. Upon this threefold Consideration such as are made free from the Law of Sin should be holy.

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,

therefore in both of these respects I would caution all regenerate per∣sons 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 do∣minion] 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 endea∣vours 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.

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,

patience 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 ad∣vantage of the Constitution, Education, Calling, Condition, &c. is stronger than others: (how that may be known Divines show in several things, but I must not stay upon it). Now you that are re∣generate 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 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 since∣rity, 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.

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 do∣minion 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 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

in 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 thank∣ful? 'Pray look into that precious promise (the matter of which is that God will not onely 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 ini∣quity, 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 a∣gainst 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 deli∣verance 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 ad∣mired 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

kindness 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.

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 regenera∣ting 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 ha∣ving 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 bon∣dage 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 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: Ado∣nibezek 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 discourage∣ments,

you feel such cursed inclinations to evil, Sin doth so often prevail over you, repeated back-slidings afflict you greatly, your cor∣ruptions 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 man∣ner 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 condem∣nation, &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 remain∣ders 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 Ob∣servation).

Notes

• The 2. Observ. spoken to.
• The opening and stating of it.
• Saints freed from Sin only in the Notion of its being a Law.
• Dan. 7.12.
• Exod. 23.28, &c.
• Of these things and of Sins Dominion (as to the whole) read Sedgwick's A∣natomy of Sin; ch. 4.
• At inquies quomodo Pau∣lus se libera∣tum jactat à lege Peccati, qui cap. prae∣cedente quae∣stus 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 sumi∣tur atque praeced. capite.—Hic significat plenum illud peccati Dominium, cui totus homo naturalis extra Christum constitutus, subjectus est, &c. Illic autem per legem peccati intelli∣gebantur 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.
• The Obs. proved by Scripture and Reason.
• Homo consi∣deratur ante Legem, sub Lege, sub Gra∣tiâ, in Pace: Ante Legem non pugna∣mus, sub Lege pugnamus sed vincimur, sub Gratiâ pugna∣mus & vinci∣mus, in Pace non pugnamus quidem. Aug. Lib. Octog. Quaest. 66. & in Expos. qua∣rund Propos. Ep. ad Rom.
• Phil. 3.12.
• ƲSE 1. How we may know whether we be made free from the Law of Sin?
• How far men may go and yet be under the Law of Sin?
• Jam. 2.10.
• Poenitentia est mala prae∣terita plange∣re, & plangen∣da iterum non committere. Ambr de Poen. Inanis est Poe∣nitentia quam sequens inqui∣nat Cu'pa, & nihil prosunt lamenta si ite∣rantur pecca∣ta. Aug.
• ƲSE 2. To exhort Sin∣ners to make out after this freedom.
• Pag. 189, &c.
• Matth. 11.29.
• One Direction given for the Sinners being freed from Sins power.
• ƲSE 3. To such who are made free from the Law of Sin first by way of Coun∣sel.
• Regenerate persons to be deeply humbled though they be made free from the Law of Sin.
• Eph. 2.3.
• 2 Cor. 12.7.
• To stand fast in their liberty.
• Galat. 5.1.
• Libertatem nemo bonus nisi cum ani∣mâ simul a∣mittit. Salust in Conjur. Cat.
• Superse deo te, habere ci∣vem tanti mu∣neris impium aestimatorem, &c. Abi igitur & esto servus, quoniam liber esse nescisti. Val. Max. l. 2. cap. 6.
• To walk suita∣bly to it.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oec.
• Against Sins actual and partial domi∣nion.
• The particular prevailing Sin to be most watch'd a∣gainst and re∣sisted.
• See Burg. Resin. Part 2. p. 232. (With many Others).
• 1 Kings 22.31.
• Regenerate persons to be very thankeful for their being made free from the Law of Sin.
• Isa. 61.1.
• ƲSE 4. Comfort to re∣generate per∣sons upon their being made free from the Law of Sin.
• Hoc illi in malis suis in∣dulgente for∣tunâ, ut de eo populus Ro∣manus quasi de vero Rege triumpharet. Florus lib. 2. cap. 14.