Sermons Preached on Romans 8

CHAP. IV. Of the Sinners being made free by the power of the Spirit from the power of Sin and Death.

THe Apostle having in the former Verse more succinctly laid down that great Truth upon which he designed to build his following discourse, he here in this Verse falls upon the amplifying and enlarging of himself about it: and all that he says from this Verse to the Seventeenth is but by way of amplification upon what he had more concisely said in the First.

'It is obvious at the first view, that this Verse doth not only immediately follow but that in its Matter it is linked and imbodied with the Former; the particle [For] plainly shows that 'tis brought in to prove or to explain something there asserred, For the Law of the Spirit, &c. Now the Apostle having there

• 1. propounded the happy state of persons in Christ; and
• 2. having described and characteriz'd those persons; a Question here doth arise Which of these Two doth he in this Verse design to prove or open? (I say to prove or open, for the Words may come in by way of illustration as well as by way of proof or argumentation )

For answer to which, I see nothing of reason why both may not be taken in; the Words will bear a fair reference both to the One and to the Other too.

1. First, as to the Privilege. He had said [there is no condemnation to them who are in Christ Jesus]; now this being the great prop or pillar of the Believers faith and hope, he will therefore fasten it sure: he is not satisfied barely to affirm it, but he'l confirm and make it good, and also show how 'tis brought about.

For the Proof of it, he first brings this Argument, They who are freed from the Law of Sin and Death, to them there is no condemnation; But such who are in Christ are thus freed from the Law of Sin and Death, Ergo &c. All the difficulty lying in the Minor Proposition he shows how this freedom from the Law of Sin and Death is effected: and as to that, he saith 'tis [by the Law of the Spirit of Life]. Which being done (in this method ) in and for Believers, they are in no danger of condemnation.

For the explication of it (if you take the Words in that notion), the Apostle sets down the Way and Manner how this Non condemnation is carried on. That is done two ways, partly by the Spirit of Christ, partly by the Merit of Christ: In order to the Sinners Justification and Salvation two things are necessary,

• 1. he must be freed from the tyranny, usurpation, and dominion of sin:
• 2. he must be freed too from the guilt of Sin, and the Justice of God must be satisfied.

Now (saith the Apostle) Both of these are accordingly done; the Former, by the Spirit of Christ, (which is spoken to in this Second Verse ), the Latter, by the Merit or Satisfactory Obedience of Christ in his own Person (which is spoken to in the Third and Fourth Verses ). Thus the Apostle clears up the way and method of God in the bringing about of the Non-condemnation of Believers; and this in the double reference which the Words will bear with respect to the Privilege.

2. Then Secondly they way refer too to the Character or Description [who walk not after, &c.] It might be asked, How doth the truth of this appear (viz.) that persons in Christ do thus walk? or rather, How comes it about that Such do arrive at this spiritual course? The Apostle answers, The Law of the Spirit of Life hath freed Such from the Law of Sin: (q. d.) I have spoken of the holy and heavenly course of Believers, and do not wonder at it, you may believe me in what I have asserted, for the mighty power of the Spirit of God having subdued Sin and broke its strength and dominion in these persons, upon this they are brought to holy walking, or therefore they do so walk. In this reference several Expositors carry the Words; (but this for their Connection ).

Some Divines make them to be (in part) Proleptical; as if the Apostle, foreseeing some Objections which might be made against what he had laid down, did here design to prevent and anticipate those Objections. For as to both the forementioned Things, doubts and discouragements might arise in some who were in Christ: They might object thus, Blessed Paul! thou sayest there is no condemnation to them who are in Christ, but how can this be? what? so much Sin and Guilt, and yet no Condemnation? can we (who are nothing but a very mass of Sin ) be thus safe and secure as to our eternal state? O this we scarce know how to believe! And (again) thou speakest of Walking not after the Flesh but after the Spirit, alas! who do thus walk? when we have so much of Flesh in us, and that doth so often draw us to carnal acts, &c. how is this qualification practicable?

To obviate this double Objection or Discouragement the Apostle brings in these Words; in which he renders both the Privilege and the Property (of persons interested in it) real and credible, (viz) by their being freed from the Law of Sin and Death through the Law of the Spirit. 'It is as if he had said, 'tis too true that even such who are in Christ will have Sin in them, and sin will (too often) be committed by them; yet for all this I say that such shall not be condemned, why? because they are freed from the Law of Sin, and so consequently from the Law of Death: Sin (I grant) is in them but 'tis not a Law in them or to them; it still keeps its residence in them but its reign, its commanding power is gone; now where it is not commanding it shall not be condemning: So then (this notwithstanding) the foundation of a Believers Safety and Comfort stands firm and unshaken.

And for the Other discouragement, here is a kind of tacit and implicit Concession that the people of God are Flesh as well as Spirit, and that as to some particular acts through infirmity they may follow the guidance and motions of the Flesh; but yet they are not under the Law and command of the Flesh, why? because they are freed from the Law of Sin; there is another Law which hath thrust out that Law of Sin (viz.) the Law of the Spirit. Indeed time was when they were at the beck and command of the Flesh, when they walked after it; but the Law of the Spirit having taken hold of them, now (for the main) they do not, they cannot walk after the Flesh.

I come more strictly and narrowly to look into the Words; [For the Law of the Spirit of Life, &c.] 'It is a Scripture that either is dark in itself, or else 'tis made so by the various and different interpretations put upon it. Which before I can well speak to, the first word [For] must be a little considered; and the rather, because 'tis made use of and insisted upon in some matters of Controversy. That which unites Verse and Verse, divides party and party; this little Word is made to bear its part in some sharp Contests, and though to us at the first view it may seem but inconsiderable, yet 'tis not so to the ROMANISTS who (in their arguings against PROTESTANTS ) make no small use of it. They tell us that 'tis here to be taken causally, as containing in it the Ground of Justification; that it points to inherent Righteousness as the Cause of the Non-condemnation before spoken of; and by this they attempt to prove, that the Believer is not justified by the imputed righteousness of Christ, but by his own personal inherent righteousness. For (say they) the Apostle having said that there is no condemnation to them who are in Christ, he proves it from inherent righteousness as the proper and formal cause of it; there is no Condemnation For the Law of the Spirit, &c. And (that the Argument may be the more pressing and concluding to us PROTESTANTS ) they urge, that Calvin and Beza themselves do make this Law of the Spirit of Life to point to grace, regeneration, inherent righteousness.

To whom I reply, 1. That 'tis not safe (either for Them or Us ), in matters of great moment to lay too great a stress upon little Words (which only join Verse and Verse together), unless that which we build upon them or infer from them, do agree with other Scriptures where the Thing is fully and professedly handled. I dare not undervalue the least, the meanest particle in God's Word; yet I would be loath to bottom a fundamental Article of Faith upon such a particle, (especially when it admits of various senses, as this here doth), if it hath not the current of the Word to back it. For our Opinion of Justification by the alone righteousness of Christ imputed to the Sinner and laid hold on by Faith, we ground it upon several full and entire Discourses where our Apostle doth professedly handle that Argument, proving Justification to be according to what we hold: But our Adversaries to prove their justification by inherent righteousness, very often (I do not say always ) catch at some little single word, and that they make the foundation which they build this Opinion upon. In short, against this [For] in the Text (I mean too only as they pervert it, for in truth they have not so much as even this little Word to favor them), we set the whole third, fourth, fifth Chapter of this Epistle to the Romans, where the Apostle in a full discourse upon it doth plainly lay Justification upon imputed, not upon inherent righteousness: and which of us now do build upon the surest and safest bottom?

2. What if this particle (supposing it to be Causal ) doth point to the description of the persons, and not to the privilege? (some of their own Authors do carry it so), where then is the strength of their Argument from it to prove the fonmal Cause of No Condemnation? All that then can be deduced from the Words is this, that Grace in the heart is the Cause of an holy life; that men upon regeneration are delivered from the Law of Sin, and therefore they walk not after the Flesh but after the Spirit; what is this against us? And (with respect to their Glosses ) who questions or denies inherent righteousness? or that that doth free from sin? provided you take it with a double limitation,

• (1.) that the freeing from Sin upon regeneration be understood of the taking away its power:
• (2.) that it be not carried so far as quite to justle out imputed righteousness, or set so high as to have that attributed to it which is only proper to Christ's righteousness.

Our Adversaries misrepresent our Opinions, and trouble themselves (in a great measure) to prove that which we never deny, and then asperse us as though we did deny it.

3. 'It is one thing to be the Proof of a thing, another thing to be the Cause of that thing. Regeneration indeed proves Justification (for every regenerate person is a justified person ), but 'tis not the cause of justification; for the person is not therefore justified because he is regenerated, but because Christ's righteousness by Faith is made over to him. 'It is one thing to say, therefore a man lives because he hath sense and moves, and another thing to say, therefore a man lives because he hath a living Soul in him; the Sense and motion prove the life, but 'tis the living Soul which is the cause of life: So here, the Believer shall not be condemned because the Law of the Spirit of Life, &c. this evinces the certainty of the thing but 'tis not the proper Cause of it. So that the [For] in the Text is only Nota probationis, but not causalitatis, (and so 'tis used up and down in the Gospel in very many places).

4. 'It is very true that Calvin (in part) doth interpret the Words of regeneration and inherent righteousness; but then (foreseeing the Objection that would be made upon it) he explains himself about it, and saith If any shall reply that then pardon or justification doth depend upon regeneration; the Answer (says he) is obvious, Paul doth not set down the Cause wherefore we are absolved from Guilt, only the Manner wherein this is done. He adds further, 'It is as much as if the Apostle had said, that regeneration is never separated or parted from the imputation of Christ's righteousness: So that he doth, not argue for Non-condemnation or Justification from inherent righteousness as the proper Cause of it, but only as these two always go together, and as this is the order and method of God wherein he justifies. And 'tis true too that Beza doth take in here (under the Law of the Spirit ) Regeneration and Sanctification; but then 'tis very well known what he makes to be the Law of the Spirit of Life principally, (viz.) the Sanctity and Holiness of Christ's human Nature, which (he saith) being imputed to the Believer he is thereupon justified. And now Calvin and Beza have lost all their credit: So long as they expounded the Words of inherent righteousness they were very sound and orthodox, but now they thus explain themselves no Censures are severe enough for them; now (if Stapleton may be believed) they are not adulteratores sed carnifices Verbi Dei. I know Pareus (to avoid the Popish Objection ) closes with another interpretation of the Words; but there's no necessity for that (as I conceive). In short (as was said in the handling of the foregoing Verse ) we are for inherent righteousness as well as our Opposers, (though they are pleased very freely to calumniate us, as if we denied the Thing because we deny it to be the Cause or Ground of Justification ). We are for infallibilis nexus an inseparable connection betwixt Justification and Sanctification, where there is the blood there is the water also, (for Christ came by both 1 Joh. 5.6). We further hold, that Regeneration, Habitual and Actual Righteousness, are the indispensible Conditions of eternal life and absolutely necessary thereunto: Nay, some worthy Divines go so far as to make them Causa sine quâ non even with respect to Justification. But all this is nothing unless we make them the proper, formal cause of Justification; which we cannot do, that being a thing so diametrically opposite to Gospel-revelation. This block being removed out of my way, now I proceed.

[The Law of the Spirit of Life, &c.] In the Former Verse you had contrary Principles ( Flesh and Spirit ), in this you have contrary Laws: here is Law in opposition to Law, the Law of the Spirit set against the Law of Sin, the Law of the Spirit of Life against the Law of Death; the Law of Sin inslaving us against the Law of the Spirit freeing us from that slavery.

In the Words something is implied, and something is expressed:

That which is implied is this, That all Men (the very best of them) for a time (viz.) till they be converted, are under the Law of Sin and Death.

That which is expressed is this, that Believers by the Law of the Spirit of Life are made free from the Law of Sin and Death. The Opening of these things will be my present business, for I cannot well pitch upon the Doctrinal Observations till I have cleared up the Sense of the Words and the Apostles main Scope and design in them.

In order to which, I will reduce the whole Matter contained in them to these Three Heads, A Gracious Deliverance, the Subject, the Author or Efficient of that Deliverance.

1. Here's a gracious Deliverance, [—hath made me free from the Law of Sin, and Death]. As to the First of these (if you consider them as distinct ) the being made free from the Law of Sin, for the better understanding thereof I desire you to take notice of the following Particulars

• 1. That by [Sin] the Apostle chiefly aims at the Root Sin, the Sin of Nature, or the sinful depraved Nature which is in fault'n Man. 'It is the same with the [Flesh] spoken of before, as also with the indwelling Sin, the Law in the members, &c. (in the foregoing Chapter ). This is that Sin which hath the greatest power in and over the Soul. Particular and Actual Sins do but derive their power from this; all that dominion and strength which they have is but delegated, the Supreme, Sovereign, Original dominion of Sin is seated in the corrupt Nature: there chiefly is that Law of Sin which Believers are freed from; (yet in subordination to this, the power of particular sins and deliverance from that is here also to be taken in).
• 2. The Apostle doth not say, that Believers are simply and absolutely made free from Sin, only that they are made free from the [Law of Sin]. There's a great difference betwixt Sin and the Law of Sin: a total freedom from the Former none have in this life, (no, not they who are most under the Law of the Spirit ). The dearest of God's Children must wait for that till they come to Heaven (the only place and State of Perfection ); there they shall be perfectly, completely freed from sin, yea, from the very Being of it, but here the utmost that they can arrive at is to be freed from its power (in Regeneration ), and from its guilt (in Justification ). The Text therefore doth not speak of absolute freedom from Sin, for that being unattainable here below is yet to come, (and so it falls under the glorious liberty of the Sons of God mentioned Verse 21): but the being made free in the Text is spoken of as a thing that is past, [hath made me free, &c.]; and therefore it must be limited to freedom from the Law of Sin only.
• 3. There is in this life a Twofold Freedom from Sin, the One respects its Guilt, the Other its Power. 'It is a Law in both respects: in reference to Guilt, as it binds the Creature over to answer at God's Barr for what he hath done, and makes him obnoxious to punishment: in reference to Power, as it rules, commands, and exercises a strange kind of Tyranny and Dominion over the Sinner. Now Believers are freed from Sin in both of these respects, namely (as was said but just now) in Justification from the guilt, in Regeneration from the power of it.

But here a Question must be resolved, (viz.) Which doth the Apostle here speak of? which of these two parts of the Saints Freedom from Sin is here primarily and principally intended?

For Answer to which, Divines do somewhat differ about it. Augustine took in Both, and therefore he sometimes opens it by the One, sometimes by the Other. Amongst Modern Expositors Some interpret the Words of Freedom from the guilt of sin, they making them chiefly to point to that grace which is given out in Justification: Others interpret them of Freedom from the power of sin, they referring them to that grace which is proper to Regeneration. The Opinion of the Latter I prefer, and shall follow in the ensuing Discourse: I conceive, the Law of Sin mainly refers to the power of Sin, and therefore the freedom from the Law of Sin must also mainly refer to the being freed from the power of Sin. As to the taking away of its Guilt, that the Apostle speaks to in the following Verse, (for that's the condemning of it there mentioned); in this Verse the taking away of its dominion was chiefly in his eye. You have him (Chap. 7.) sadly complaining of the Law in his Members, of the Law of Sin; now nothing more evident than that he thereby designs to set forth, not Sins guilt, but that great (though not full ) power and strength which Sin had in him, and if that be the proper notion of the Law of Sin there; then why not here? And besides, the Word here used [ 〈 in non-Latin alphabet 〉 ] hath made free, both in Scripture and also in Common Authors usually notes the freeing of One who is under bondage and slavery: it doth not so properly note the freeing of a Malefactor from his Guilt, and from that condemnatory sentence which he deserves; as the freeing of a Slave or Captive who is under the Tyranny and Dominion of another; and so it falls in exactly with that notion of freedom which I am upon. Therefore the Arabic Translator well renders it by Emancipavit me à lege peccati, & mortis; and Tertullian by Manumisit me, (in allusion to the Manumission of the Romans when they set their Servants or Slaves at liberty ): O when a man is once regenerated he hath a blessed manumission, he being made free from that cursed servitude wherein he lived before under this cruel Master, Sin. I say, this is the strict and proper notion of the word; which though ('tis true) it be here applied to Death as well as to Sin, yet that is either in a more large and improper Sense, (for the Apostle having first spoken of freedom from sin, and set it forth by that term which was proper to it, he was not solicitous to be so accurate as to vary his expression for the Other, but would make the same to serve for both); or else because there is a bondage in Death as well as in Sin, and therefore [ 〈 in non-Latin alphabet 〉 ] will agree with it as well as with sin. And I desire that this may be considered (which I lay a great stress upon), the Apostle in this Verse speaks of the Spirit personally considered, as in the next Verse of the Son personally considered also: it being so, we must then interpret their several [making free from sin] according to that which is proper to them in their personal consideration. Now 'tis the Spirits personal act to free (by regeneration ) from Sins power, as 'tis the Sons personal act (by satisfaction ) to free from Sins guilt; therefore the First is meant in this Verse (where the Spirit is mentioned), as the Second is meant it the next Verse (where the Son is mentioned).

4. [The Law of Sin]: 'It is a Metaphor which our Apostle often uses and in which he seems much to delight; you have it often Rom. 7. (V. 21.) I find a Law, that when I would do good, evil is present with me: (V. 23.) But I see another Law warring against the Law of my mind, and bringing me into captivity to the Law of sin, which is in my members: (V. 25.) With my mind I myself serve the Law of God, but with the flesh the Law of sin. What this Law of sin is, and in what respects it passes under this Appellation, hereafter shall be opened: at present only in General observe, that this metaphorical expression notes the Power, Dominion, Tyranny of sin. Some make the Law of sin to be no more than barely: sin itself; but (I think) it carries a special reference to and super adds the Adjunct of Sin. the power of it. And Some would have us read it the Right of sin rather than the Law of sin; (the matter comes much to one).

So much for the being, made free from the Law of Sin: In the opening of which, as yet I have not taken any notice of the O pinion of Some who make the Law of Sin to be the Old Mosaical Law; but by and by I will. It follows [and Death]: Now this is either one and the same with sin as being only an Epethite, for it, (so Several expound it); [Sin and Death] that is deadly Sin or Sin which is of a deadly nature. As the Spirit of life is the living spirit, so Sin and Death is no more than deadly sin; 'tis an expression like that of the Poet,

(i. e. aureis pateris). Or else you may take it as distinct from sin: and so there is a double Deliverance held forth in the Words, One from the Law of Sin, an Other from the Law of Death: (thus the most of Interpreters open it). The Law of Sin is always attended with the Law of Death, and freedom from the Law of Sin is always attended with freedom from the Law of Death: the power and dominion of Death stands or falls by the power and dominion of Sin.

But what is this Law of Death?

Augustine answers, the Law of sin is Whoever sins shall die, the Law of Death is Dust thou art and to dust shalt thou return. Cajetan makes it to be permanentia in morte the abiding or continuance in the state of Death: So Believers are freed from it; for though they may for a time be subjected under it yet it shad not always have power over them, so as to hold them forever (as the Word is used concerning Christ Acts 2.24); they shall arise and live again: they are not under the Law (i. e.) the everlasting, evercontinuing, full power and strength of Death. You have Ver. 10, 11. the matter of this Explication; If Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness: But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you. But to pass these by! as the Law of Sin is the power of sin, so the Law of Death is that power and right which it hath over Men by reason of sin; for it hath its empire and dominion as well as sin. Therefore as you read of the reigning of sin, so also you read of the reigning of Death; Rom. 5.14. But death reigned from Adam to Moses; [ 〈 in non-Latin alphabet 〉 ] it reigned as a King (as the word imports). Death is either Temporal or Eternal, both of which carry that in them which may give them the Title or Denomination of a Law; but regenerate persons upon the Law of the Spirit of Life are freed from both: From the first, not simply and absolutely but only in a restrained sense (viz.) as 'tis (strictly) a Curse, or the fruit and product of that primitive Curse Gen. 2.17. From the second, as it notes eternal condemnation (for these two are all one) they are absolutely freed. This Death, they being in Christ and by the sanctifying Spirit delivered from the Law of sin, hath no power or authority over them; (I say) no authority, for 'tis 〈 in non-Latin alphabet 〉 Rev. 20.6.— on such the second death hath no power. This is the First General in the Words, that Gracious Deliverance from the Law of Sin and Death which they hold forth.

The Second is the Subject of this deliverance. This the Apostle puts down in his own Person, The Law of the Spirit &c. hath made [me] free from the Law of sin and death. Here is Enallage Personae the change of the Person, 'twas [them] in the foregoing Verse, 'tis [me] in this. I have already observed (and I would now more fully open it), that our apostle throughout this whole Chapter (wherein he mainly treats of the Saints Privileges ), speaks altogether in the Plural Number, excepting only this one Verse. 'It is true, where he is speaking of some high act of Grace (as performed by himself ), there he purs it in the Singular Number: as ( Ver. 18.) [I reckon] that the sufferings of this present time, are not worthy to be compared with the glory, which shall be revealed in us: And so too, where he is speaking of some high Assurance (a thing not so common), there also he expresses it in the Singular Number; as ( Ver. 38.) For [I am persunded] that neither, &c. But wherever the great and fundamental privileges of Believers are before him, there he always expresses himself in the Plural Number, then 'tis [us] altogether. And 'tis observable, that oven where he speaks of himself (as to some special act, or enjoyment ), yet even there (as to the main Privilege ) he takes in all the people of God: You may see this made good in the two fore-mentioned places; 'tis [ I reckon ] but 'tis the glory that shall be revealed [in us] ; and 'tis [I am persuaded] but 'tis shall separate [us] from the love of God. Well! here he puts in himself as the Subject of the Privilege: but 'tis not to exclade or shut out Others, only he propounds himself as one great Instance of freedom: from the Law of sin by the Law of the Spirit; here is application and appropriation (as to himself ), but no impropriation or exclusion (with respect to Others ). He that had so much of Faith and Experience as to be able to apply this to himself, had withal so much of Knowledge and Wisdom as to know, that it was with Others (yea, with all regenerate persons) just as it was with himself. And therefore 'tis in the persons of all these that he here thus speaks, and this [me] is inclusive not exclusive; every Child of God in the world may say as here Paul doth, the Law of the Spirit of Life, in Christ Jesus, hath made me free from the Law of Sin and Death: and (indeed) every Believer should be so well acquainted with the workings of the Spirit of God upon his own heart, as to be able to apply this to himself.

But why doth Paul here particularize himself, and speak thus in the Singular Number in this place rather than in Others? I ansiver.

1. Because he looked upon himself as a pattern. And indeed God all along dealt with him as so; in reference to pardoning grace he was a pattern; 1 Tim. 1.16.— that in me first Jesus Christ might show forth all long suffering, for a pattern, &c. So in reference to renewing grace he shall be a pattern too. God would (and did) so effectually work upon him in the miraculous changing of him, in the mighty rescuing of him from the power of ignorance, carnal confidence, prejudices against Christ, enmity to the Gospel and the Professors thereof, that he should be 〈 in non-Latin alphabet 〉 for a pattern to all that should be converted of the freeness and efficacy of converting Grace. And therefore if He was thus freed from the Law of sin it should then be so with Others also, for what was done to him was not done to him as a mere single or private person, but as to One that was to be an instance or pattern of the Grace of God towards many.

2. Because he was the Complainer therefore he shall be the Triumpher; because he was the Combater therefore he shall be the Conqueror. And as you have him in the foregoing Chapter (in the person of Believers ), complaining of the Law of sin; so here you shall have him (in the person of Believers too) triumphing over the Law of sin, he being made free from it by another and an higher Law. But to close this Head! be thou who thou wilt, if thou beest a gracious person and one upon whom the Spirit hath put forth his efficacious power, thou as well as Paul art made free from the Law of sin. Therefore to make this the more indefinite and universal, the Syriac (not without an Emphasis saith Beza ) reads it not [me] but [thee]; the Law of the Spirit of Life hath made [thee] free from the Law, &c.

The Third General in the Words is the Author or Efficient of this freedom from the Law of Sin and Death, and the way or manner how 'tis effected; 'tis by the Spirit of Life, and 'tis by the Law of the Spirit &c. Now here lies the greatest difficulty, and that wherein Expositors do most differ: I find no less than Four several Interpretations put upon these Words.

1. First Some would have them to refer to the sanctity and perfect holiness of Christ's Human Nature. This (say they) is the [Spirit of life in Christ Jesus], and the [Law] of the Spirit of Life is the power and virtue of Christ's unspotted holiness and purity, to acquit and make free the Believer from the Law of Sin and Death, (h. e.) from the guilt of sin and Condemnation: So that they bring the matter to this, the Habitual righteousness of Christ (as Man ) being imputed and made over to the Believer, upon this he is discharged from all guilt and looked upon by God in Christ as perfectly righteous. This Interpretation is that which Several Expositors (some of Whom are of great Eminency ) do pitch upon: Yet (with submission) I shall crave leave to prefer another before it.

For 'tis very well known (though I shall not in the least concern myself therein), that some very worthy Persons do question the truth of the Thing, (viz.) the formal imputation of Christ's Habitual and Original righteousness; they making the sanctity of his Human Nature to belong to his Justitia, Personae, rather than to his Justitia Meriti or Justitia Fidejussoria; and they looking upon it only as the necessary qualification of his Person to fit him to be a Mediator, and also as that which was necessary in order to the meritoriousness of his Obedience; but denying that it is directly and formally made over by imputation to the Believer. But as to this (which is the Veritas Rei ), as I said before I will not at all concern myself about that; I am only to inquire whether this Interpretation be proper to the Text and rightly grounded upon it, (which is the Veritas Loci ). And truly that I question very much, and must say with the learned De Dicu, Nescio an id spectaverit Apostolus, &c. I know not whether that was the thing which the Apostle here had in his eye. I humbly conceive, the Words without great straining cannot be brought to this Sense, their main scope and intendment looking to a quite Other thing. And that branch of them [in Christ Jesus], upon which they who close with the Exposition before us lay so great a stress, will bear another explication much more easy and genuine, (as you will hear by and by).

2. Secondly, Others understand by [ the Law of the Spirit of Life and the Law of Sin and Death ], the Law of Faith and the Law of Works, or the Evangelical and the Masaical Law. You read Rom. 3.27. of the Law of Faith and of Works, (two very opposite and contrary Laws ); now by that twofold Law Some open the Law of the Spirit, and the Law of Sin and Death. Thus Ambrose expounds it;

Amongst modern Interpreters Pareus follows this Exposition, making the Law of the Spirit of life to be the Doctrine of the Gospel, and the Law of sin and death to be the Law of Moses: The Gospel saith he) is the Law of the Spirit because 'tis attended with the conveyance of the Spirit; the Law of Moses was spiritual but not the Law of the Spirit because it did not convey the Spirit: And that was the Law of Sin because it discovered sin, irritated sin, made sin to be sin; and of Death too, because it had a killing virtue in it; 2 Cor. 3.6. The letter killeth but the spirit giveth life. Thus Pareus; who after he had laid down and opened his Opinion, thus concludes, With submission to other men's judgments, I judge this to be the most plain and genuine meaning of this place. This way very many Others go (either as to the whole, or as to the most considerable part of it).

But neither shall I close with this Interpretation; and that for two Reasons: I. Because though the Gospel may very well be styled the Law of the Spirit of life, yet it sounds somewhat harsh to call the Mosaical Law (God's own Law ) the Law of sin and death. There is (I grant) something of truth in it, and it may admit of a very fair and sound explication; but then there must be a great deal of stating and limitation and cautioning before you can come at it. And therefore many Expositors do not approve of the application of this title to the Mosaical Law. Nay, our Apostle himself warns us against it; (whose way and custom it was, whenever he had touched upon anything which might seem to reflect any disparagement upon the Law, presently to subjoin something for the vindication of its honor): Rom. 7.7. What shall we say then? is the law sin? God forbid! when the commandment came, sin revived and I died: and the commandment which was ordained to life, I found to be unto death, &c. yet (saith he) the law is holy and the commandment holy, and just, and good: was then that which was good made death to me? God forbid! but sin that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful: No man did ever depress the Law more than Paul did (in the matter of Justification ), yet in other respects none did ever more vindicate and exalt it. Well! this is one Reason why I shall not fall in with this Sense.

A Second is this, because the Apostle here is not treating of the Law-state or Gospel-state, or of the Covenant-aàministration proper to either; but he is (more closely) treating of the State of Nature and of Grace, of freedom from Condemnation by the taking away of sins power and guilt; in pursuance of which, he pitches upon Sanctification by the Spirit and Satisfaction by the Son. And therefore though the Former Notion may be taken in, yet certainly that which directly falls in with the Latter (as that Sense will which I shall presently give), must be most agreeable to the Apostles Scope in this place.

3. Thirdly by [the Law of the Spirit of life in Christ Jesus] Some understand nothing but the very Spirit of Christ Jesus: They make the Law of the Spirit to be the very Spirit itself, and nothing more; (thus Chrysostom and his Followers ). This is a very good foundation to build upon, but yet without some further addition it will not so fully reach that special matter in the Words which hath a great weight and emphasis in it.

4. Fourthly therefore, Others do interpret them not only as pointing to God's Spirit, but (to make it the more express ) they consider the Spirit of God as renewing, as regenerating, as working the new and heavenly life in the Soul with great power and efficacy. The Spirit is styled the Spirit of life both as he is a living Spirit himself, and also as he is a quickening Spirit to the Creature; as he makes Sinners who were dead in trespasses and sins to live, by working Grace and Regeneration in them and so life thereby. But what is the Law of the Spirit of Life? why, 'tis the mighty power of the regenerating Spirit put forth upon men in order to the freeing of them from the power and dominion of sin. There are (I know) sundry other explications given of it: Origen makes it to be the Law of God in general which (saith he) is also the Law of the Spirit; Erasmus opens it by the Spiritual Law; Pererius and Estius, by that grace of Christ or of the Spirit by which he writes the Law in the Heart; Zwingli by the grace of Faith; (several such Glosses are put upon it which I shall not further make recital of.) That explication which I have laid down is most usual and common; and so (to be brief) all comes to this;

Before I go off from this One thing must be added, (viz.) that though Law be here joined with the Spirit of life yet 'tis to be taken not as ultimately referring to the life, but rather to that which follows hath made me free from the Law of sin, &c. I mean this; Great is that power which the Spirit puts forth in renewing and (thereby) quick'ning the Soul, yet his power as terminating in that effect is not here mainly intended; but 'tis the power of the Spirit terminating in the deliverance of the Sinner from Sins dominion which is here intended: that (I say) is the proper terminus of the Spirits power in this place, and whatever power the Spirit puts forth in the life (or Regeneration ), that is here mentioned but as the way or medium of the Spirit in his making free from the Law of Sin and Death.

This Interpretation of the Words I judge most agreeable to the Apostles Scope in them, and therefore I shall handle them according to it: and then the Connection will lie thus,

But now against the truth of what is here asserted a Question or Objection may be raised; How doth Paul here say that he was made free from the Law of sin, when in the preceding Chapter he had so much complained of it? you have him there bewailing it over and over, therefore how is that consistent with what he here lays down? I will not at present stay to answer this Objection, but in the handling of one of the Observations it shall be answered.

Upon the review of the Words I find one thing in them which as yet hath scarce been touched upon, that therefore must be a little opened and then I shall have done with the Explication of them. 'It is here said the Law of the Spirit of life [in Christ Jesus], now it may be asked what doth this [in Christ Jesus] refer to? or what is that in special which is in Christ Jesus? is it the Life? or the Spirit? or the Law of the Spirit? (for all of these go before): I answer, Each and all of them in different respects may be said to be in Christ Jesus, but I conceive 'tis spoken chiefly with respect to the Spirit itself.

1. The Life (wrought in the Soul at and by regeneration ) that is in Christ Jesus: partly as he by the Spirit doth work that Life, and partly as he preserves and keeps up that Life when it is wrought. The spiritual life here as well as the eternal life hereafter is in Christ; that of the Apostle (though it be spoken of the latter, yet) is applicable to both, 1 Joh. 5.11. And this life is in his Son. Beza (with Others, some of whom do a little differ in their notion of the life it self) carries it in this reference, (according to his explication of the Spirit of life ); and to make the thing more express he would have an Article inserted and added to the Words, thus, 〈 in non-Latin alphabet 〉 .

2. The Spirit is in Christ Jesus: And it may be said to be so upon a fourfold account;

• (1.) As it was at first poured out upon him in his Human Nature and doth yet reside in him in a very high and eminent manner: For God gave not the Spirit by measure to him (as he doth to us ) Joh. 3.34. he was full of the Holy Ghost Luk. 4.1. anointed with the Holy Ghost Acts 10.38. 'twas prophesied of him that the Spirit of the Lord should rest upon him Isa. 11.2. Christ as man hath the special residence of the Spirit in him and the special communication of the Spirit to him; 'tis in all the Saints but eminently 'tis in Christ Jesus.
• (2.) 'It is the Spirit of life in Christ Jesus, not only in respect of the great acts and operations of this Spirit in and upon Christ himself, but also in respect of the Order of the Spirit in its operations: for it first wrought in and upon Christ, in the sanctifying of his Human Nature, in the fitting of him for his Sufferings, in the supporting of him under his Sufferings, &c. and then subsequently it works in and upon Believers according to their capacity.
• (3.) The Spirit may be said to be in Christ Jesus, as he doth convey and give this Spirit where he pleases. Then the in Christ Jesus is as much as by Christ Jesus; the Spirit is given and doth work as a regenerating Spirit (or the Spirit of life ) according to the will and good pleasure of Christ.
• (4.) As this Spirit is given only to those who are in Christ.

Men out of Christ have nothing to do with it, his Members are only its Temples; without the Spirit there's no Union, and without the Union there's no Spirit. As the Member doth not participate of the Animal Spirit but as 'tis united to the Head; so a man doth not participate of the blessed quickening Spirit of God but as he is united to Christ: (but these things will be more largely insisted upon when I come to the ninth and tenth Verses ). Now the Words (which I am opening) mainly point to this; what is it which is in Christ Jesus? why, 'tis the Spirit itself: therefore Some also would have an Article inserted here to make the reference to the Spirit more clear, thus, 〈 in non-Latin alphabet 〉 .

3. Then as to the Third and Last thing, the Law of the Spirit that too is in Christ Jesus. Thus, that mighty power which the Spirit at any time doth exert in the work of Regeneration, it is conveyed to a person and doth take hold of him in Christ Jesus, that is, in and through Christ; viz. as this effectual Operation of the Spirit is grounded upon Christ's purchase, and is put forth in pursuance of Christ's redeeming love. (This is a truth which might be largely opened, but I fear I have been too long already upon the clearing up of this Branch of the Text).

And yet I cannot omit to tell you, that there's One reference more (which Some do mention); as this [in Christ Jesus] may refer to and be joined with the Word [ 〈 in non-Latin alphabet 〉 ] hath made free: Then the Sense would be this, 'tis by Christ that Saints are made free from Sin and Death; ; whatever spiritual freedom Believers have they owe it all to Christ, he hath the great hand in it as the Efficient and meritorious Cause thereof. But this I will pass by, because though it be a thing unquestionably true, yet the generally received pointing of the Words will not admit it to be here intended.

I have now finished the Explicatory part; the difficulty of the Words and the different Expositions put upon them (all of which may be useful though all are not so pertinent and proper ) must be my Excuse for my being so redious and prolix upon it.

Having given you their proper sense and monning, I should next draw out those Doctrinal Truths which are contained in them; but that I shall not do at present: Only there's One of them which I shall mention and briefly close with; 'tis this, The Holy and Blessed Spirit is the Spirit of Life: so he is here expressly styled, the Law of the [Spirit of Life]. Which Words are applied to the Witnesses Rev. 11.11. where 'tis said of them that the Spirit of Life from God entered upon them; but yet know, though 'tis the same words yet 'tis not the same sense. For by the Spirit of Life as applied to the Witnesses, nothing is meant but their civil living again in their restunration to their former Power, Office, Liberties of Service, &c. but when 'tis applied to the Great Spirit of God it carries a quite other and much higher sense in it. What's that? why, it notes his living in, himself, and also his being the Cause of Life to the Creature: He's the Spirit of Life

• 1. Formally.
• 2. Effectively or Causally.

(A few words to each!)

1. First as to the Formal Notion. The Spirit of God is the Spirit of Life as he is a living Spirit, as he lives in himself or hath life in himself: For as the Father hath life in himself, and hath given to the Son to have life in himself ( Joh 5.26), so the Spirit hath life in himself also. And 'tis not an ordinary or common life which the Spirit lives, but 'tis the self same life which the Father and the Son do live: he being truly God lives the same increated, infinite, independent, blessed life which the two Other Persons do. Expositors generally observe, that Life when 'tis here joined with the Spirit is not to be taken Substantive but Adjective; 'tis according to the Hebrew I diome, where when two Substantives are put together the Latter of which is in the Genitive Case, that is to be rendered as an Adjective or as an Epithet of the Former: as the Bread of life is living bread, the Water of life is living water, the Glory of Grace is glorious Grace, &c. so here the Spirit of life is the living Spirit. Theophylact (joining this Life with the Law going before) saith this is spoken 〈 in non-Latin alphabet 〉 , as if the Law of Life was set in opposition to the Law of Sin and Death: but Life is not to be joined with the Law but with the Spirit himself.

2. Secondly the Holy Spirit is the Spirit of life Effectively or Causally. He is a quickening, a life-bestowing or life-working Spirit in the Creature; he makes Sinners to live, and is the spring of that heavenly and supernatural life which is in the gracious Soul. As he hath life in Himself so he communicates it to Others, he is not only a living Spirit but he is also 〈 in non-Latin alphabet 〉 a quickening Spirit. And this is One of his great acts, namely to quicken: he's the Spirit of liberty and he's also the Spirit of life, he's a teaching, enlightening, convincing, strengthening, comforting, purifying Spirit, and he's also an enlivening and quickening Spirit. And as the Father and the Son live in themselves and quicken whom they will, so the Holy Ghost too hath life in himself and quickens whom he will, (as he is said to divide gifts to everyone severally even as he will, 1 Cor. 12.11). The Spirit is 〈 in non-Latin alphabet 〉 the guide and the giver of the spiritual life; as the Soul gives life to the Body so the Spirit of God gives life to the Soul; in which respect he is called the Spirit of life.

And this Life or Quickening by the Spirit is either that which is at the first Conversion, or that which is subsequent and follows after Conversion.

1. First there is that Life which is proper to the first Conversion. When the Sinner is converted he's quickened or made alive, for indeed till that great work was done in him, in a spiritual sense he was no better than a dead man; before renewing grace there's no life, 'It is the regenerating Spirit which inspires this into the Soul; I say into the Soul, for that's the receptive subject of this Life: There is another Life or quickening (to be wrought also by the Spirit) which is proper to the Body, of which the Apostle speaks here Verse 11:— shall also quicken your mortal bodies by his Spirit that dwelleth in you; (in reference to which Christ too is called a quickening Spirit 1 Cor. 15.45): but the proper subject of the present and spiritual enlivening by the Spirit, is the Soul. Now take a man before Conversion he hath a Soul spiritually dead, he lives the life of Nature, the common animal life and that's all; but when the Spirit comes and renews him it breaths a divine and excellent life into him. Eph. 2.1. You hath he quickened who were dead in trespasses and sins: Luk. 15.32.— for this thy brother was dead, and is alive again. The Spirit of life is the Spirit of regeneration, and he working as a regenerating Spirit is the Spirit of life.

2. There is the Spirits quickening after Conversion: For this (in such a sense) is a continued, abiding, repeated act; we are but once regenerated and therefore but once habitually quickened, but the actual and subsequent quickening is renewed and reiterated from time to time. This lies in the exciting and actuating of the several Graces, the taking off the deadness of the heart in holy Duties, the drawing out of vigoxous and lively desires after God and Christ, the raising and stirring up of the Affections, &c. And all this is done by the Spirit of life also; the life and liveliness too of a Christian is from the vital, quickening influences of the Spirit; without which there can be no spiritual vivacity in him. Therefore the Spouse prayed Awake O North wind, and come thou South, blow upon my Garden, that the Spices thereof may flow out: she directed her prayer to the Spirit, and what did she pray for? for that which I am upon (viz.) the enlivening and exciting of her Graces; she expresses it metaphorically but this was the thing which her Soul breathed after. To apply this in a word (for 'tis not a point which I intend to stay upon).

Sirs! You see whether you are go for life. Here's the Spirit of life, to him therefore you must apply yourselves for life, 'tis the living Spirit which must make you live. Are you not spiritually dead? is not this the sad condition of all who lie in the Natural State? what are such but as so many walking Ghosts? they are no better than dead even whilst they live, (as the Apostle speaks of the Widow that lives in pleasure 1 Tim. 5.6); is not Grace the Life of the Soul? what is Life itself but a kind of Death without Christ and Grace? 〈 in non-Latin alphabet 〉 , (saith Ignatius ): Alas! you may move, walk, breath, eat, drink, sleep, put forth all the several acts of the animal Life, and yet for all this (in reference to any spiritual Life ) be but dead persons. And is it so with any of you? O why do you not fly to the Spirit of Life that you may be quickened? God convince you of the misery of spiritual Death that you may endeavor to get out of it! and God convince you of the glory, excellency, necessity of the spiritual Life, that you with the most earnest desires pursue after it! what is is to have the Life of Nature and to want the Life of Grace▪ to have living Bodies without and dead Souls within? to be able to do whatever is proper to Nature, and not to be able to put forth one vital act of Grace? Is not the spiritual death a certain forerunner of the eternal death? can he that is dead here (being without God ) hope to live with God hereafter? O that you would be persuaded to make out after the spiritual Life! I would in hearty desires say that for every dead Soul which they once wrote upon the Tomb of dead Brutus, utinam viveres, would to God that thou mightest live! But how shall that be accomplished? why thus, here's the Spirit of Life, whose Office it is to quicken the dead; whoever thou art therefore if thou wilt but betake thyself to this Spirit, he can and he will give thee Life: Life thou must have, (for 'tis better to have no Life than not to have this Life ); Life thou mayest have, nay Life thou shall • have if thou wilt but implore, improve, wait, depend upon this Spirit of Life.

Further, you that are Saints in whom the quickening Spirit hath effectually wrought, yet do not you find yourselves too often under great deadness? (certainly you are great strangers to yourselves if you do not find it to be so); you are not dead yet often under deadness: O now whenever 'tis so with you (and you groan under it as your burden), do you also apply yourselves to this Spirit of Life. You go to Duty, attend upon Ordinances, pray, hear the Word, receive the Sacrament, and you would fain be lively in all; would you be so indeed? look upwards then, as knowing 'tis the Spirit of Life that must make you so. Quickening Grace is very precious to the Soul that is sincere; a Child of God cannot be without it; he cannot be satisfied in the bare having of grace unless it be lively▪ nor with the bare performance of Duty unless he be lively in it. How earnest was David in his prayers to God for it! Psal. 119.25, 37, 40, 88. Quicken thou me according to thy word: Quicken thou me in thy way: Quicken me in thy righteousness: Quicken me after thy loving kindness, (the earnestness of his desires after it made him go over it again and again). And no wonder it is so, for how sweet are Ordinances to a gracious person when he hath life in them? when therein he can get his Graces up, his Affections up and lively, when he prays and hath life in prayer, hears and hath life in hearing, receives and hath life in receiving, O then great is his joy! Deadness very much hinders Comfort in Duty, as the Soul is quickened so proportionably 'tis comforted. In order therefore to this how doth it concern you to improve the Spirit of God as the Spirit of Life? who can thus animate and enliven you but he? he who freed you from the Law of Sin and Death must also free you from all that dullness and deadness of Spirit which sometimes possesses you: therefore when David was desiring this mercy he puts the Spirit before it, Thy Spirit is good, &c. Quicken me, O Lord, for thy names sake: Psal. 143.10, 11. Indeed as none can cleanse the filthy heart but the purifying Spirit, nor soften the hard heart but the mollifying Spirit, so none can enliven the dead heart but the quicking Spirit. When the Child was dead the Prophet sent his staff but that would not do the work, the Child did not revive till the Prophet came himself; so you may have quickening Means, and quickening Ordinances, and quickening Providences, but if this quickening Spirit doth not come himself you will be dead still. O therefore whenever you find the Heart under inward deadness, presently carry it to this quickening Spirit for quickening Grace! I would not have any here mistake me, to put a wrong interpretation or make bad inferences from what hath been spoken, so as to slight, neglect, cast off External Means, Ordinances, Duties, because they are but dead things of themselves and 'tis the Spirit only which gives life; (Some infer such a practice from the premises but they do it very unwarrantably ). For 'tis true that the Spirit of Life only quickens, but then he doth this for men when they are in the use of and in attendance upon the Means; he first quickens to duty and then in duty and by duty: his way and method is to give out his enlivening influences when the Soul is waiting in holy Ordinances. And therefore these must be highly valued and duly attended upon, though it be the Spirit only which works in them effectually upon the heart. 'Twas the the Angel moving the Waters that did the Cure, yet the poor Cripples were to lie by the Pool side; so 'tis here. 'It is a good Caveat therefore that of Musculus upon the Words, Ista Spiritus Dei efficacia, &c. that efficacy of the Spirit (saith he) is always to be prayed for, yet we must take heed that we have a due respect for those outward Means which the Spirit will have us to make use of. (But no more of this).

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

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

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

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

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

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

• 1. That every man in the world as he is in the natural and unconverted state, before the Spirit of Life (or the regenerating Spirit) takes hold of him, is under the Law of Sin and Death.
• 2. That such who are truly regenerate are made free from the Law of Sin and Death.
• 3. That 'tis by the Law of the Spirit of Life that these are made free from the Law of Sin and Death. Each of these Points are of great weight and importance, therefore I shall distinctly and largely speak to them.

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

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

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

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

• 1. Open this Law of Sin, and show what is included in it and why that is set forth by this Metaphor: Then
• 2. prove that Men (whilst unregenerate) are under this Law of Sin.

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

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

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

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

• (1.) Sin hath a commanding power in them; O that is upon the throne in their Hearts, it rules them and with a strange kind of Sovereignty orders them to do what it pleases; it Kings and Lord's it over them (as the words are Rom. 6.12, 14). And as there is this domination on Sins part so there is subjection on the Sinners part; no sooner doth it command but 'tis presently obeyed, it doth but speak the word and 'tis done; if it will have such a Lust gratified the Sinner readily yields to it. As the Centurion speaks of his Soldiers Matth. 8.9, I am a man under authority, having Soldiers under me, and I say to this man go, and he goeth, come, and he cometh, do this, and he doth it; just such a power or sovereignty hath Sin in and over graceless persons: they are at its beck, according to its commanding propensions they order and steer their Course, may they not therefore be said to be under the Law of Sin?—Then
• (2.) for the Other property of a Law as 'tis a condemning thing, that belongs to Sin too: ô 'tis not only of a commanding but also of a condemning nature. And (which is not usual) where it commands and is obeyed there it condemus; which shows the difference betwixt the Law of sin and all other Laws; they do not condemn where they are obeyed, 'tis only the breach or non-performance of them which makes a person liable to Condemnation; but herein lies the cursedness of the Law of Sin, upon the obeying of it it becomes a condemning Law and it only condemns where 'tis obeyed. But observe how this comes about, for there is a difference in this double Act of the Law of Sin: to command, that is Sins proper and natural act; to condemn, that is Sins act only eventually or meritoriously; it rules of itself directly, and propenly, but it condemns only as it lays the foundation of Condemnation by another, (for there is another Law which formally is the condemning Law, (viz.) the Law of God upon the violation of it). And this speaks the inexpressible misery of the Unregenerate, they are under that Law which tyrannically commands them here, and which (upon their obeying of it) will most certainly condemn them hereafter.

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

But if these soft and mild insinuations, these enticing and alluring Arguments will not do, Sin then appears in the Lionsshape and begins to menace and threaten: it alters its language and saith, Sinner! wilt thou cast off my Laws and choose to be subject to some Other? then look to thyself and take what follows: wilt thou engage in a course of Duty and fall in with a strict and godly life? then know what will be the fruit of this (much better than thine O thou cursed Lyar!)