them to sins against all the principles of the reasonable nature God
CHAPTER 16.
The strength of indwelling sin shown from its effects in the unregenerate.
We have been dealing with the power of indwelling sin in believers. Now, I have elsewhere showed that its nature and all its natural properties remain in them. We cannot prove the strength of sin directly from its power in those in whom it is not at all weakened: yet by observing it, we may caution believers of the real power of that mortal enemy.
If the plague rages in one city, destroying multitudes, and there is in another an infection of the same kind, which does not reach such a height due to remedies used; a man may show the inhabitants the danger of that infection by the effects that it has among others, who have not the benefit of those remedies; which will both teach them to value those remedies, and be more watchful against the infection. It is so in this case. Believers may be taught what is the power of that plague of sin by the effects it produces in others, who have not those remedies from death which the Lord Jesus Christ has given them.
I shall now illustrate this by showing the power it has in the unregenerate.
1. It appears in the violence it offers to the nature of men, compelling them to sins against all the principles of the reasonable nature God has given them. Every creature of God has a law of operation implanted in it, which governs all that it does of its own accord. So fire ascends, bodies that are weighty descend, water flows; according to the principles of their nature. What hinders them in their operation is force; as what hinders a stone from descending or fire from going upwards. What forces them to move contrary to the law of their nature is the greatest force, of which the degrees are endless. Now, all would acknowledge that the force that could take a great millstone and fling it into the air would be wonderful.
Man, also has his laws of operation. First, in common with other creatures; secondly, with reference to the special end for which he was made. In this law of nature common to man with other creatures, is nourishing their young, living quietly with their own kind, following what is good for them. These are things which all creatures have in the law of their nature.
But man, being created in an especial manner to give glory to God by obedience, and to obtain the reward of enjoying him, there are many things that are peculiar to him, - as to love God above all, to seek the enjoyment of him as his chief good, to inquire after his mind and will and to yield obedience; all which are part of the law of his nature.
Now a man might perform the actions of the law of his nature merely from the principles of his nature, as they do; but the law of his dependence on God, and doing all things in obedience to him is beyond that. He can never be considered as a mere creature, but as a creature made to glorify God by rational, moral obedience, - rational, because performed with reason; and moral, because regulated by law.
For instance, man, in common with other creatures takes care of the nourishing of his children. There is implanted in him a love and care for them. Now, if other creatures answer this instinct, and are not hardened against them like the ostrich, into whom God has not implanted this natural wisdom, Job 39:16, 17, they fulfil the law of their creation. With man it is not so. It is not enough for him to answer the instinctive inclination of his nature, as in the nourishing of his children; but he must do it in subjection to God, and do it to his glory, - the law of moral obedience overarching all his being and all his operations. All these things are in man, implanted in his nature, seconded by the command of God, as he is able to yield moral obedience and do all things for his glory.
So, whatever drives a man to break this law of his nature, - which is not only as to throw millstones upward, to drive beasts from taking
care of their young, to prevent cattle from herding themselves, but, more than that, to cast off what lies in him, his fundamental dependence on God as a creature made to obey him, - must have great power.
Now, this is frequently done by indwelling sin in unregenerate people. For instance: -
(1.) Nothing is more deeply inlaid in the nature of living creatures, and so of man himself, than love for their young. Many creatures will die for them; some feed them with their own flesh and blood; all deprive themselves of food which they would benefit from, to impart it to them, and act in their behalf to the utmost of their power.
Now, such is the power of indwelling sin in man, - an infection that the nature of other creatures knows nothing of, - that in many it prevails to stop this fountain, to beat back the stream of natural affections, to root up the principles of the law of nature, and to drive them to a neglect, a destruction of their own children. Paul tells us of the old Gentiles that they were "without natural affection". Romans 1:31. What he is referring to is that barbarous custom among the Romans, who often, to spare the trouble of educating their children, and to be free to satisfy their lusts, destroyed their own children from the womb; so far did the strength of sin prevail to obliterate the law of nature, and to repel its power.
Examples of this nature are common in all nations; amongst ourselves, of women murdering their own children, through the deceitful reasoning of sin. Thus sin turns the strong current of nature, darkens the light of God in the soul, and controls the principles of nature that are influenced by the will of God.
This evil has, through the power of sin, received a fearful aggravation. Men have not only slain but cruelly sacrificed their children to satisfy their lusts. The apostle reckons idolatry, and so, consequently, all superstition, among the works of the flesh, Galatians 5:20; that is, the