Sermons Preached on Romans 8, Chapter 7

Sermons Preached on Romans 8 · Chapter 7

p. 227ROM. 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. VII. Of the power of the Holy Spirit in the making of perſons free from the Law of Sin.

The Third Obſervation, (viz.) that 'tis the Law of the Spirit of Life which frees the Regenerate from the Law of Sin. How this is brought about by the Spirit, by the Spirit of Life, by the Law of the Spirit, &c. what this imports. Of the neceſſity, ſufficiency, efficacy of the Spirits power for and in the production of this Effect. The particular ways and methods of the Spirit in it opened. Of its workings at the firſt Converſion: Of its ſubſequent regency in the renewed Soul. Ʋſe 1. Of the greatneſs and glory of the Spirit: his Godhead inferr'd from hence. Ʋſe 2. To ſhow the true and proper Cauſe of freedome from the Law of Sin: where men are exhorted

(1.) To apply themſelves to the Spirit for this freedome:

(2.) In caſe it be wrought in them, to aſcribe and attribute the glory of it only to the Spirit.

Saints exhorted

(1.) To love and honour the Spirit:

(2.) To live continually under the Law of it:

(3.) To ſet Law againſt Law.

p. 228The third Obſervation handled.TWo Obſervations I have gone through, I come now to the third and laſt, 'Tis the Law of the Spirit of Life which frees the Regenerate from the Law of Sin; or thus, 'tis by the mighty power of the living and regenerating Spirit that any are deliver'd from the power and dominion of Sin. This is the great effect here ſpoken of, and the Apoſtle ſhows who is the Author and Efficient of it or how 'tis brought about, the Law of the Spirit of Life hath made me free from the Law of Sin. I ſhall (as much as conveniently I may) contract in what I have to ſay upon this Point that I may draw towards the cloſe of this Verſe (which I fear I have ſtaid too long upon).

The Spirit frees. from the Law of Sin.Now here obſerve 1. The Spirit frees from the Law of Sin: he is the true and proper Agent in the production of this Effect. In reference to which you may conſider him either eſſentially as he is God, or perſonally as he is the third Perſon diſtinct from the Father and the Son: in both of which conſiderations he makes free from the Law of Sin. As to the firſt, ſo there can be no queſtion made of the thing,**Factum▪ Spiritus S. factum filii Dei eſt & propter Natun… & Voluntatis unitatem. Sive enim Pater faciat, ſive Filius, ſive Spiritus Sanct. Trinitas eſt quae operatur, & quicquid tres fecerint Dei unius eſt operatio. Aug. in Qu. N. T. Quaeſt. 51. becauſe the Spirit (ſo conſidered) acts in common with the two other Perſons and (a) they with him; what the Father doth and the Son (as God) that the Spirit doth alſo, and ſo vice versâ, (I ſpeak of(b)(b)Auguſt. in Enchirid. c. 38. actiones ad extra which onelyonly are indiviſae). As to the ſecond, ſo the thing is alſo clear becauſe 'tis the Spirits perſonal and proper act to weaken and dethrone Sin in the heart, for as 'tis the Sons proper act to free from the guilt ſo 'tis the Spirits proper act to free from the power of Sin; that being a thing done within the Creature this perſon is the proper author of it, it belonging to the Son to do all without and to the Spirit to do all within: The Father and the Son are by no means to be excluded, yet 'tis the Spirit which doth immediately bring about in the Soul that bleſſed freedom which I am upon. If you caſt your eye a little upon what lies very near the Text, you'l find all the Perſons mentioned (as all concurring to the advancement and promoting of the good of Believers): 'tis(c)(c)foreign, &c. Chryſoſt. foreign. Oecumen. Chryſoſtomes obſervation upon the Words, That (ſaith he) which p. 229the Apoſtle always doth going from the Son to the Spirit, from the Spirit to the Son and Father, aſcribing all to the Trinity, that here he doth alſo: For when he ſaid [who ſhall deliver me from the body of this death? I thank God through Jeſus Chriſt our Lord], heſhews that the Father doth this by the Son; then he ſhews that the Spirit alſo doth this by the Son, when he ſays that [the Law of the Spirit of Life which is in Chriſt Jeſus, &c.] then he brings in again the Father and the Son (v. 3, 4.) But (I ſay) this freedom from the Law of Sin 'tis the proper and immediate effect of the Spirit; therefore 'tis ſaid**2 Cor. 3.17.2 Cor 3:17 where the Spirit of the Lord is, there is liberty, (the meaning of which Scripture I had occaſion to touch upon before): That which God once ſaid to Zerubbabel in reference to the building of the Temple **Zech. 4.6.Zech 4:6Not by might, not by power, but by my Spirit, is applicable to deliverance from Sins dominion, which is not brought about by any external and viſible force and ſtrength but onelyonly by the internal, effectual operations of the Holy Spirit.

How the Spirit of Life comes in.2. Secondly obſerve this is done by the Spirit of Life: he doth not ſay onelyonly the Spirit had made him free from the Law of Sin, but he joyns this with it the Spirit of Life. What is contain'd in this as 'tis conſider'd abſtractly and in it ſelf, I ſhow'd at my firſt entrance upon this Verſe; but I conceive it here hath ſome ſpecial reference to the effect ſpoken of: it being either a deſcription of the Spirit who frees from the Law of Sin, he is a living Spirit; or it pointing to the ſpecial time when the Spirit doth this (viz.) when he quickens and regenerates a man; or it noting the way and method of the Spirit wherein or whereby he frees from the Law of Sin, that is by working the ſpiritual Life or regeneration. The Spirit who renews, when he renews, by renewing, brings Sin under; theſe are diſtinct things and yet are all couch'd in this Spirit of Life; I might enlarge upon each but I will not becauſe that which I have in my eye doth not much depend upon them.

The Law of the Spirit frees from the Law of Sin.3. Then obſerve thirdly, 'tis the Law of the Spirit by which this is done. 'Tis a Metaphorical expreſſion (as was ſhown in the opening of the Words), the Law of the Spirit is the power of the Spirit (as the Law of Sin is the power of Sin). Here is Law againſt Law, power againſt power, the power and efficacy of the Spirit againſt the power and efficacy of Sin. The Apoſtle elſewhere ſpeaks of foreign an inworking power, Eph. 3.20.—according to the power that worketh in us: that is the ſame with the Law of the Spirit in the Text; ſo that when he ſaith the Law of the Spirit, &c. he means this that through the mighty power of the Holy Ghoſt, p. 230authoritatively and effectually working in him, Sins power was aboliſh'd, its dominion brought down, its kingdom in him deſtroyed; and not only ſo but likewiſe Chriſts kingdom was erected in him (for this Law of the Spirit doth both conjunctly, wherever it dethrones Sin it alſo at the ſame time inthrones Chriſt and Grace in the heart). When I was upon the Law of Sin I told you it hath a twofold power, a moral and a phyſical power in reference to both of which 'tis called a Law; ſo 'tis with the Spirit, he hath his Moral power as he doth perſuade, command, &c. and he hath his Phyſical power as he doth ſtrongly, efficaciouſly incline, urge, impell the Sinner to ſuch and ſuch gracious acts; yea (which is higheſt of all) as he doth effectually nay irreſiſtibly change his heart, make him a new Creature, diſpoſſeſs Sin of its regency and bring him under the Scepter and Government of Chriſt.The difference betwixt the Law of the Spirit and the Law of Sin. And herein the Law of the Spirit is above the Law of Sin, for though that puts forth a great efficacy in the manner of its working, yet it doth not riſe to ſuch a pitch or degree of efficacy in what is evil as the Spirit of God doth in what is good: Set corrupt Nature never ſo high yet 'tis but a finite thing and ſo hath but a finite power, but the Spirit is an infinite being and in his ſaving and ſpecial workings he puts forth an infinite power, and therefore He muſt work more efficaciouſly than Sin can do; the Law of the Spirit muſt carry it againſt and notwithſtanding the Law of Sin, for though both paſs under the ſame appellation of Laws yet they are Laws of a different kind and nature with reſpect to their power and efficacy.

This Law or power of the Spirit is that which I will ſpeak to▪ and for the better opening of the Truth in hand (which mainly points thereunto) I'le do two things,

Two things propounded for the opening of the Obſervation.1. I'le ſpeak to the neceſſity, ſufficiency, efficacy of the power of the Spirit in order to the freeing of men from the power of Sin.

2. I'le ſhew in what Way or Method the Spirit doth work and exert his power in his reſcuing of Souls from Sins power.

In the Firſt of theſe Heads three things are put together, which muſt be ſpoken unto apart:

The Neceſsity of the Spirits power to free from Sins power.1. Firſt of the neceſſity of the power of the Spirit. Concerning which I may confidently affirm that 'tis indiſpenſably, abſolutely neceſſary for the diveſting Sin of its long poſſeſſed ſoveraignty, no leſs a power than the mighty power of this Spirit can bring down Sins power: ô its no eaſie thing to reſcue the poor enſlaved captive-ſoul out of its bonds, Omnipotency it ſelf is requiſite thereunto; that's the**Luk. 11.21, 22.Luke 11:21Luke 11:22 ſtrong man which keeps the palace till Chriſt through the Spirit p. 231(which is ſtronger than it) comes upon it and overcomes it. Iſrael had never got out of their bondage under Pharaoh, if God himſelf had not brought them out of it through a mighty hand and by an outſtretched arm (as you read Deut. 5.15); and ſo 'tis here. Let's bring it to a particular caſe! take a Sinner who is under the Law of Ʋnbelief (as there are too many ſuch, God knows), nothing ſhall ever free this Sinner from the power of his unbelief unleſs a divine and an almighty power from above be put forth upon him; 'till this be done all the Calls, Commands, Invitations, Promiſes of the Goſpel are all weak and ineffectual: therefore 'tis ſaid to be the faith of the operation of God Col. 2.12. and the Apoſtle pray'd that God would fulfil the work of faith with power 2 Theſ. 1.11. and ſays the Prophet who hath believed our report? and to whom is the arm of the Lord revealed? Iſa. 53.1. (without the revealing of Gods mighty arm there's no believing); and you read that God in ſanctification and the working of Faith doth put forth the exceeding greatneſs of his power, according to the working of his mighty power, which he wrought in Chriſt, when he raiſed him from the dead, Eph. 1.19, 20. what can be ſpoken higher than this! You ſee the Law of the Spirit is neceſſary to the freeing of a perſon from the Law of Ʋnbelief, and is it not ſo in all other things wherein Sins power ſhows it ſelf? The power of Nature (which ſome do ſo much magnifie) can never conquer the power of Sin, (alas!) 'tis impar congreſſus, there's no eaven match betwixt them: and beſides, Natures greateſt ſtrength is on Sins ſide; its relicks onelyonly (where 'tis good) are for God againſt Sin, but its full and entire ſtrength (as 'tis bad) are for Sin againſt God; God hath but its ſhattered ſorces (as it were) but Sin hath its full Body; what can enfeebled Nature, what will depraved Nature do againſt Sin? Let it be conſidered, if the power of Grace in the Regenerate be ſo ſmall that by that alone (without the concurrence of divine and ſpecial aſſiſtance from above) they can do nothing, (which Chriſt affirms Joh. 15.5.) no, not ſo much as think a good thought (as the Apoſtle affirms 2 Cor. 3.5); what then can be expected from meer Nature in the Ʋnregenerate (in whom Sin is in its full ſtrength) as to the weakning or ſubduing of it? In things of a ſpiritual nature the Scripture doth not onelyonly deny the act but the power too; Joh. 6.44. No man [can] come to me except the Father draw him: 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, &c. neither [can] the know them, becauſe they are ſpiritually diſcerned: Jer. 13.23. [Can] the Aethiopian change his skin, or the Leopard his ſpots? then may ye alſo do good that are accuſtomed to do evil. So p. 232in that which I am upon, 'tis not onelyonly the Sinner doth not free himſelf from the Law of Sin, but of himſelf without the mighty power of the divine Spirit he cannot ſo do; he that is not ſtrong enough to ſubdue ſome one particular Luſt, how ſhall he be able to ſubdue the whole body of Sin in all its united and combined force? (as he that cannot conquer one ſingle Souldier can much leſs conquer the whole Army). If God leave a man to grapple with Sin meerly by his own ſtrength, woe be to him!

The neceſsity of the Spirits power to free from Sins power made out in ſome Particulars.That the power of the Spirit is abſolutely neceſſary to free from the power of Sin will be very evident, if you conſider thoſe ſeveral advantages which it hath for the ſecuring and holding up of its power in the Sinner: As

(1.) 'tis in poſſeſſion:

(2.) It hath been ſo a long time; may be twenty, forty, theeſcore years, to be ſure from the time of the Sinners coming into the world, for its power and his birth are of the ſame date: now Ʋſurpers in poſſeſſion and who have long been ſo are not ſo eaſily conquer'd.

(3.) Its dominion is entire, it hath all on its ſide; the whole Soul is for Sin, inſomuch that when the Spirit of God comes to grapple with it, he finds nothing there to ſide with him or to take his part (which argues the neceſſity of his infinite power): When there is a party within a Kingdom ready to fall in with the foreign force that comes to depoſe the Tyrant, he may with more facility be vanquiſhed; but if all the people unanimouſly ſtick to him, then the conqueſt is the more difficult. As Chriſt once ſaid**Joh. 14.30.John 14:30 the prince of this world cometh and hath nothing in me, ſo the poor Sinner may ſay, the Sin-ſubduing Spirit comes but he finds nothing in me to cloſe with him.

(4.) The natural man likes the power of Sin; it hath his heart (which is worſt of all for the ſecuring of its empire), he is fond of his vaſſalage and loves Sins government better than Chriſts, ô the Commands of it ſuit better with him than the Commands of an holy God; ſo that upon the whole matter he is peremptorily reſolved to adhere to it againſt whatever ſhall oppoſe it.

(5.) Sins ſtrength is not only very great in it ſelf but it hath alſo thoſe additional advantages which render it (as to any finite power) invincible: therefore 'tis ſet forth by the ſtrong man and by the ſtrong man armed too Luk. 11.21. 'tis ingarriſon'd in the heart (which of all places is the moſt inacceſſible), it hath its [foreign] ſtrong holds in which 'tis fortified 2 Cor. 10.4.

(6.) Sin is very reſolute for and in the maintaining of what it hath: it hath a power and 'twill keep it, 'twill fight it out to the laſt and dye rather than yield, all the perſuaſives in the world ſignifie nothing to it; if the Spirit of God will gain the Soul he muſt gain it as p. 233Souldiers do ſtrong Towns which refuſe to ſurrender, unciatim (to borrow the Comedians word) inch by inch

(7.) Sin and the Sinner are under a **Iſa. 28.15.Isa 28:15Covenant; they have engaged (as it were) to live and dye together; now to diſſolve and break this engagement is no eaſie matter.

(8.) Satan ſets in with it, and upon all occaſions gives it all the help he can (as Allies and Confederates uſe to do); he ſays to Sin what Joab once did to Abiſha 2 Sam. 10.11. If the Syrians be too ſtrong for me then thou ſhalt help me, but if the Children of Ammon be too ſtrong for thee then I will come and help thee: if he can hinder it, Sins kingdom ſhall never be demoliſh'd no not in any one Soul. Now put all theſe things together and it will appear, that the power of the Spirit is highly neceſſary to deliver from the power of Sin, yea that nothing below the Almighty ſtrength of this Almighty Spirit can free a Soul from its dominion: who but he who is God could ſubdue and conquer ſuch an enemy as this is!

Of the ſufficiency of the Spirits power to make free from the Law of Sin.2. Secondly, there's the ſufficiency of the Spirits power as he is every way able to produce the effect we are ſpeaking of. 'Tis indeed a great thing to break the yoke of Sin, to pull the Crown off from its head, to conquer it notwithſtanding all the things which have been alledged; yet as great a thing as it is this great Spirit is able to do it, if he once engage in the work 'tis enough, the power of an Almighty God muſt needs be above the power of what is but finite and limited (as was ſaid but now). As Chriſt is able to ſave**Heb. 7.25.Heb 7:25 to the utmoſt from Sins guilt, ſo the Spirit alſo is able to ſave to the utmoſt from Sins power; let it be never ſo high and lofty if this Spirit take it in hand I'le warrant you it ſhall be brought down. God once ſaid to Paul My grace is ſufficient for thee, 2 Cor. 12.9. ('tis meant chiefly of ſtrengthening and ſupporting grace); now as that grace is ſufficient to bear up under the heavieſt afflictions, ſo this ſanctifying, ſin-ſubduing, ſin-mortifying grace is ſufficient to bring down the ſtrongeſt corruptions. All things conſidered, we may ſtand and wonder at the reſcuing of a Soul out of Sins thraldome, ô the bringing of Sin under (that but juſt now was ſo high) is a ſtrange and wonderful thing! but if we conſider the ſtrength of that perſon who is employed about it, the wonder is at an end; (as 'twas ſaid upon another account Zech. 8.6. If it be marvellous in the eyes of the remnant of this people in theſe days, ſhould it alſo be marvellous in mine eyes? ſaith the Lord of Hoſts). Jer. 32.27. Behold I am the Lord, the God of all fleſh, is there any thing too hard for me? (this is applicable to the Spirit in the perſonal conſideration of God). We (alas!) muſt cry out (as David once of the Sons of Zeruiah) Sin p. 234is too hard for us we cannot get it down, but 'tis not too hard for God and his Spirit. Though it hath its ſtrong holds he takes them or batters them all down with eaſe; it captivates the Sinner but the Spirit captivates it: 2 Cor 10.4, 5. The weapons of our warfare are not carnal, but mighty through God to the pulling down of ſtrong holds; Caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt: ô the boundleſs, infinite power of the Spirit! nothing no not Sin it ſelf, even when 'tis at the higheſt, can ſtand before him; that which all the Creatures in heaven and in earth cannot do, that he can do omnipotentiſſimâ facilitate (as**Epiſt. 107. ad Vitalem. Auſtine phraſes it). Who is ſufficient for theſe things? why, he (and none but he) who hath illimited and infinite power.

Of the efficacious workings of the Spirit in this Effect.3. Thirdly, There's the efficacy of the Spirits power or the effectual working of the Spirit, in the freeing of a perſon from the Law of Sin. When this great Agent comes to bring about this freedom how doth he act? Anſw. efficaciouſly and irreſiſtibly; I mean, he puts forth ſuch a power as that the work is certainly done. He doth not onelyonly in a Moral way adviſe, counſel, **Vid. Twiſſ. Vind. Grat. l. 1. par. 2. ſect. 16. p. 160. &c. & Digreſſ. 6. p. 163, &c. (With many others who every where write upon this Argument.)perſuade the Sinner to caſt off Sins bondage, but he in order thereunto puts forth an inſuperable and irreſiſtible ſtrength upon him, and ſo goes thorough with the work; he conquers all oppoſition both from without and from within (ſo as that it ſhall not be victorious), and in ſpite of all makes the Soul free; he works herein omnipotentèr indeclinabilitèr, inſuperabilitèr, (as that great Champion of Effectual Grace expreſſes it). Further, when he comes about this or any other ſaving act, he doth not leave the Sinners Will in ſuſpenſe, pendulous, in aequilibrio, hanging like a pair of Scales even and not going down on either ſide; but (in a way congruous to its liberty) he overcomes and determins it for God againſt Sin, ſo as that it ſhall neither heſitate nor make any ſucceſsful **Deo volenti ſalvum facere, nul um humanum reſiſtit arbitrium. Aug. de Corrept. & Grat. c. 14. Vide Janſen. Auguſt. t. 3. l. 2 c. 2…. Habertus de Grat. l. 2. c. 16. Vid. etiam celeberrimum Doct. Ward de Grat diſct. p. 24, &c.reſiſtance to his Grace. I am (be ore I was well aware of it) fallen upon a nice and much controverted Point, viz. the efficacy of Divine Grace in its ſpecial operations; a thing ſtrongly defended of old by Auſtine againſt the Pelagians, and of late by the Dominicans and Janſeniſts againſt the Jeſuits, (and I could wiſh the Controverſie had lodged there, but there are other perſons and parties concerned in it). Well! I am thus fal'n upon it but I'le preſently get off from it, for it being a point only incidental in my paſſage I am not bound to ſtay upon it. In ſhort therefore this I aſſert that Gratia liberatrix eſt Gratia efficax, Soul-freeing Grace is effectual Grace; whereever and whenever the Spirit undertakes to deliver any man out of p. 235Sins power he doth it effectually; he then puts forth ſuch a mighty power as that he infallibly doth effect what he deſigned, (which is all that**Non aliam irreſiſtibilitatem propugnant noſtri, quam realem & efficacem operationem, cujus vi effectum certò vel infallibilitèr exiſtit. Ames. Coron. Art. 4. c. 3. Dicimus Gratiam efficacem, quae operatur velle & perficere, adeo potenter in opere converſionis & quovis opere ſalutari voluntatem movere, ut certò caûſalitèr tollat non reſiſtibilitatèm aut connatam aut adnatam, aut etiam omnem actualem reſiſtentiam, ſed actualem reſiſtentiam vincentem; adeo ut gratia ſemper eliciat conſenſum & acceptationem: ac proinde eo momento impoſſibile ſit quod voluntas non annuat, aut de facto reſiſtat. D. Ward. Conc. de Grat. diſcrim. p. 31, 32. Divines mean by that ſo much diſliked word irreſiſtibly). As the power of Nature, take it at its beſt, cannot much further this freedome, ſo the power of Nature, take it at its worſt (as to the final iſſue) ſhall not be able to hinder it. The Scriptures which hold forth the efficacy of ſaving grace in general, are applicable to that particular branch of it which I am upon: Cant. 1.4. Draw thou me, we will run after thee. Joh. 6.45. Every man that hath heard and learn'd of the Father, comes to me. Jer. 31.18. Turn thou me, and I ſhall be turned. Ezek. 36.27. I will put my Spirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgments and do them: (there's much in each of theſe Texts to prove what is before me might I but ſtay upon them). 'Tis in the acts of Grace as 'tis in the acts of Providence, in which ſometimes the ſtream runs with ſuch a mighty force that there's no reſiſting of it; Iſa. 43.13 I will work and who ſhall let it? and ſo (I ſay) 'tis in the acts of Grace, it works with ſuch a power that none can let it. Our Apoſtle himſelf here before Converſion was as much under the Law of Sin as ordinarily any are, and yet as ſoon as the renewing acts of this Spirit took hold of him, he yielded preſently and made no (prevailing) oppoſition; **Acts 9.5, 6.Acts 9:5Acts 9:6indeed at firſt he was at his Who art thou Lord? but 'twas not long before he threw himſelf down at the feet of Chriſt ſaying, Lord, what wilt thou have me to do? So much for the threefold conſideration of the power of the Spirit with reſpect to the effect here mentioned, making free from the Law of Sin.

The Ways and Methods of the Spirit in making free from the Law of Sin.The Second thing propounded was to ſhow, In what Ways or Methods the Holy Spirit doth exert his power in the making a perſon free from the Law of Sin.

For the explaining of which we muſt diſtinguiſh of his Workings; they are either thoſe which are at the firſt Converſion by which Sins habitual dominion is deſtroyed, or thoſe which follow after Converſion and continue the whole life by which Sins actual dominion is prevented and kept down; by the firſt he makes free, by the ſecond he keeps free from the Law of Sin. With reſpect to each of theſe workings the Spirit hath his different Ways and Methods, which therefore muſt be diſtinctly ſpoken unto.

p. 2361. As to the firſt in the general he puts forth his power in and by the doing of the main work, viz. the Converting of the Soul: He comes and(a)(a)Acts 26.18.Acts 26:18 turns it from Sin to God, brings about the(b)(b)2 Cor. 5.17.2 Cor 5:17 new Creature in it,(c)(c)Gal. 4 19.Gal 4:19 forms Chriſt therein,(d)(d)Col. 1.13.Col 1:13 tranſlates it out of one ſtate into another; and herein you have the Law or mighty power of the Spirit exerted. I ſay the mighty power of the Spirit, for this is a work which calls for ſuch power, without which it would never be done: ô 'tis no eaſie thing to convert a Sinner! indeed there's nothing more difficult than that is. Though all things are alike eaſie to an Almighty Agent (as God and his Spirit are), yet as things are conſidered in themſelves and as we conceive of them, ſo ſome are more eaſie or hard than others are: as here, 'tis eaſier to create a World than to convert a Soul, the new Creation is more difficult than the old; for in the latter there was nothing to oppoſe or make reſiſtance, but in the former there's Sin, Satan, a wicked heart within, a curſed World without, all uniting and combining in all their ſtrength to oppoſe to their utmoſt the work of Converſion: there the matter was indiſpos'd and unfit to be caſt into ſuch a form and that was all, but here 'tis not onelyonly unfitneſs but renitency, reluctancy, the higheſt oppoſition that is imaginable; it being ſo, it follows that that muſt be a mighty power by which the work is done notwithſtanding all this reſiſtance. The Spirit therefore puts forth ſuch a power, whereby he makes**Zech. 4.9.Zech 4:9 mountains to become plains, cuts his way through the very rock, conquers all that vaſt hoaſt which is muſtered up againſt him, in ſpite of all oppoſition converts the Sinner; here's the Law of the Spirit. Now upon and by this he frees from the Law of Sin, for upon Converſion Sin is as much depos'd and pull'd off from the throne as**2 Kings 11.2 Kgs 11 Athaliah once was, then its Reign expires, from that time forward it muſt not any more lord it as before it did; (but this hath been already ſpoken to). Obſerve it, 'tis the Law of the Spirit of Life which frees from the Law of Sin, 'tis not abſolute or meer power that doth it but 'tis power as regenerating, as changing the heart, as implanting the divine Nature by which Sin is brought under.

How he exerts his power upon the Ʋnderſtanding.But more particularly in freeing from the Law of Sin this is the way of the Spirit; 1. He effectually works upon the Ʋnderſtanding; that being the leading faculty, and there being in it ſeveral things by which in ſpecial Sins dominion is kept up, and he working upon reaſonable Creatures in that way which beſt agrees with them as ſuch, therefore there the Spirit of God begins and firſt exerts his power upon that faculty. And whereas he finds it under darkneſs, blindneſs, p. 237woful ignorance he is pleaſed to act as a Spirit of Illumination, irradiating the mind with beams of divine light, diſpelling the oppoſite darkneſs, filling the Soul with heavenly and ſaving knowledge. This is the Spirits proper act, and that which carries a marvellous power in it; 'tis no eaſie thing to open a blind eye, this is juſt ſuch a thing as that; when the World lay in the abyſs of darkneſs it required Omnipotency to ſay**Gen. 1.3.Gen 1:3 Let there be light, no leſs a power is requiſite to the ſaving enlight'ning of the Sinner (who is not in darkneſs but darkneſs it ſelf, Eph. 5.8.) But this being done Sin is exceedingly broken in its power by it; for ignorance is one of the great ſupporters of its throne, one of its royal Forts wherein its main ſtrength lies; where that is in the head, Sin domineers in the heart and life. You read Eph. 4.19. of ſome who being paſt feeling, have given themſelves over unto laſciviouſneſs to work all uncleanneſs with greedineſs; (here was the Law of Sin to purpoſe, Sin at the very heighth and top of its dominion, how did things come to this paſs?) why ver. 18. their Ʋnderſtanding was darkened, and they were alienated from the life of God through the ignorance that was in them, becauſe of the blindneſs of their heart: what a friend to Sin is ignorance, how by this is the Sinner at its beck even to do whatever it would have him! No wonder then that the Spirit when he comes to take Sin down, firſt removes this ignorance: Acts 26.18. To open their eyes, and to turn them from darkneſs to light, and from the power of Satan unto God, &c. here's the order or method in which the Spirit acts, he firſt opens mens eyes and turns them from darkneſs to light, and ſo he frees them from the power of Sin and Satan. Again, whereas the Ʋnderſtanding lies under ſad miſtakes, miſapprehenſions, misjudgings, having falſe notions of things, and accordingly paſſing falſe judgment upon them (by which Sins power is highly ſtrengthened and kept up); therefore the Spirit doth rectifie it, delivers it from theſe miſtakes, &c. makes it to judge aright of things and things, brings it to paſs true dictates (that Sin is evil, Chriſt good, holineſs excellent, &c.) gives that ſound mind which the Apoſtle ſpeaks of 2 Tim. 1.7. This too being done, Sin as commanding exceedingly falls and ſinks, upon this there's a great abatement and diminution of its power, for that never continues abſolute and entire in a rectified judgment; the convincing Spirit (working as ſuch) always deſtroys commanding Sin. Its kingdom ſtands by lyes and falſhoods, let but the Soul be enabled to ſee into them and thorough them ſo as no longer to be deluded by them, and down goes that kingdom; to be made free from a**Iſa. 44.20.Isa 44:20 deceived and a deceiving judgment is the way to the being p. 238made free from the Law of Sin; therefore the Spirit will be ſure to have that done. Once more, the Ʋnderſtanding is full of high and proud thoughts, of ſtrange imaginations and reaſonings which lift up themſelves againſt God and ſubjection to his Will: ô (ſaith the Spirit) theſe I muſt take a courſe with, theſe muſt be thrown out of the heart or elſe Chriſts kingdom will never go up in it; till ſomething be done to bring theſe down, Sins regency will continue as high as ever; wherefore I'le do it effectually. 2 Cor. 10.5. Caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt: I aſſure you this is an act of great power, but the Spirit goes thorough with it when he comes as a Sin dethroning Spirit: thus he exerts his power in the Underſtanding.

Ʋpon the Will.2. He then proceeds to the Will: where you have heard Sin chiefly exerciſes its dominion and which of all the faculties is moſt enſlaved to it and by it. The liberty of the Will is very much cry'd up by many (and in ſuch a ſenſe none can deny it), but (out of that ſenſe) there's nothing in man more under bondage than his Will; 'tis not now liberum but ſervum arbitrium (as**See him de Servo Arbitr. Luther us'd to phraſe it, and**Vide Janſen. Auguſt. l. 1. p. 3. c. 3. & 5. Auſtine long before him): In natural and (purely) moral acts there's no queſtion but it yet retains its freedom, but in things of a ſpiritual and ſupernatural nature that upon Adams fall it hath wholly loſt; ſince which 'tis only libera quatenus liberata, free no further than as 'tis made free. Well! the Spirit undertakes this faculty, lays forth his power upon it that he may reſcue it out of the hands of Sin and bring it over to God; and ſurely 'tis moſt neceſſary he ſhould ſo do, for till the Will be effectually wrought upon and ſubbued how can it be imagin'd that ever the Law of Sin ſhould be aboliſh'd? Of all the faculties Sin contends moſt for the Will, which when it hath once gained it will not eaſily part with, whatever it loſes that it will not loſe, it puts forth its utmoſt ſtrength to defend and make good its Conqueſts over that: And ſo too of all the faculties the bleſſed Spirit contends moſt for the Will (that being the determining faculty with reſpect to Sins Reign), he puts forth the greateſt efficacy of his Grace for the ſetting of that right and ſtraight for God, that it may chuſe, cloſe with, cleave to his good and holy Commands in oppoſition to what it was wont to do to the Laws and Commands of Sin.

But 'twill be ask'd How far or wherein doth he exert his power upon the Sinners Will in order to the freeing of him from Sin as a Law? I have already anſwer'd this in what I ſaid but now, when I affirm'd p. 239that the Spirit doth not work upon it only in a perſuaſive way, barely preſenting ſome alluring Conſiderations or Motives for the inclining of it to this or that, but ſtill leaving it under a perfect indifferency (ſo as that the Sinner may after all yet chuſe whether he will believe or not, repent or not, caſt of Sins yoke or not); but he doth efficaciouſly incline, bow, overpon…er, determine it, ſo as that it ſhall moſt certainly (yet moſt freely) conſent to what is good and cloſe with it. And if God by his Spirit did not thus determine the Will, either the Sinner would never be converted, or if he ſhould be converted, the compleating of his Converſion would be brought about by the determination of his Will as his own act (God doing no more than only leaving it to its own indifferency), and ſo he would(a)(a)Domine, gratias ago tibi, quod ſupernaturale auxilium mihi contuleris miſericcrditèr, nempe poſſe velle convertere: At vero ſimile aequaleque auxilium condiſcipulo Judae contuliſti, ſed ego ſuperaddidi quod tu mihi ſupernaturaliter non dediſti, (viz) velle convertere; cumque non amplius receperim quam ille, tamen ego amplius fcci quam ille, cum jam juſtificatus evadam, & ille in peccato permaneat; itaque non amplius tibi tuaeque gratiae d…beo, quam iſte Judas, qui non eſt converſus. Hoc autem Chriſtianae aures audire exhorreſcunt. Bannez in D. Ward de Grat. diſcrim. p. 40. have whereof to glory, he himſelf having done that which was the higheſt and the hardeſt thing in Converſion. And herein lies the myſterious operation of the Spirit, in that though he acts thus efficaciouſly and victorio…ſly upon the Will, yet he doth not at all violate, infringe, or intrench upon its(b)(b)Ne arbitreris iſtam aſperam moleſtamque violentiam, dul…is eſt, ſuavis eſt, ipſa ſuavitas te trahit. Aug. Gratiâ Dei humanum arbitrium non aufertur, ſed ſanatur, &c. Fulgent. l. 2. de verit Praed. Divina haec actio non laedit voluntatis liberatem, ſed roborat; neque tamen extirpat radicitus vitioſam reſiſtendi poſſibilitatem, ſed efficacitèr & ſuavitèr dat homm: firmam obediendi voluntatem. Theol Mag. Brit. in Acta Syn. part. 1. p. 679 Deus ita utitur voluntate, vt ipſa voluntas ſeſe elective, vitalitèr, & ex practico rationis judicio agat. Rhaetorf. de Gr…t. Exerc. 3. cap. 3. Vide Norton's Orthod. Evangel. p 114. Natural liberty; which is yet ſecured becauſe the Spirit exerts all this power in ſuch a way as doth very well agree with that liberty, for he carries on the work ſuavitèr as well as fortitèr, with efficacy but without any coaction or violence; all being done by him in an accommodation and congruous attemperature of things to the Wills native and ingenit liberty, and he working per certam ſcientiam & victricem delectationem (as(c)(c)De Peccat. Mer. & Rom. lib. 2. cap. 19. tom. 7. Auſtine ſpeaks). Therefore 'tis ſaid Pſal. 110.3. Thy people ſhall be willing in the day of thy power; (mark what a ſweet harmony and conſiſtency there is betwixt the efficacy of Grace and the Wills liberty)! Cant. 1.4. Draw me, we will run after thee: draw me there's efficacious grace, we'll run there's free and voluntary obedience, and ſee how well they agree draw me and we will run; what more forceable than the former, what more free than the latter! Let us but fix upon the right notion of Liberty (viz ſpontaneity not indifferency), and that which I have ſaid will be clear enough. But to come to what is eaſie! p. 240the converting Spirit ſo puts forth his power upon the Will that he makes it willing to cloſe with what is good; he removes that averſeneſs, obſtinateneſs, reluctancy, that is in it againſt what is holy and ſpiritual, whereupon it moſt readily complies therewith: And in reference to the caſting off the yoke of Sin and the taking up of the yoke of Chriſt, he never gives the Will off till he hath brought the Sinner to ſay, Sin! from this day forward I break of all my allegiance to thee, I'le be ruled by thee no longer, I reſolve now to change my Maſter; Lord Jeſus! I am thine, I have been a traytor and rebel againſt thee too long, but now I fully ſurrender up my ſelf to thy Government, thy Laws only I'le be ſubject unto, do thou rule, command, order, diſpoſe me as thou pleaſeſt, put thy yoke upon me I willingly ſtoop to it: thus his Will is ſubdued and now he's made free from the Law of Sin. So much of the power of the Spirit and of its way of working upon the Will in order to this effect.

3. I might go on the ſhew the way of the Spirits agency upon the affections, as he doth diſengage and diſentangle them from Sin, nay ſet them directly againſt it; and ſo freeing the Sinner from the Law of Sin. But this being neceſſarily conſequential upon the two former I will not at all ſtay upon it: So much for the Spirits workings at the firſt Converſion.

Of the Spirits ſubſequent workings after Converſion for the keeping down of the power of Sin.2. Secondly I am to conſider the exertings of his power in his ſubſequent workings after Converſion, during the whole life, by which he keeps free from the Law of Sin and ſecures from its actual dominion: (this being not ſo proper to the Text I'le diſpatch it very briefly). The good Spirit doth not put forth his power only in his firſt regenerating, Sin-ſubduing acts, but he continues ſo to do to the end of the Believers life; having brought Sin under, he'le keep it ſo; it will be endeavouring to regain what it hath loſt but this gracious Spirit will not ſuffer it. Having made the conqueſt he will (parta tueri) make good the conqueſt, having gained the throne in the heart for God and Chriſt he'le order it ſo that that ſhall be ſecured for them, that Sin ſhall never aſcend it any more. And truly there is much power in this as well as in that which went before: ô this corrupt nature will be ſtirring, making head upon all occaſions to get up again! it muſt be a mighty ſtrength which muſt ſuppreſs and break it in all its attempts; therefore here too 'tis the Law of the Spirit.

But how is this done by him? Anſw. by his conſtant and continued agency in and regency over the renewed Soul. The Law of the Spirit may have reference to theſe alſo; that look as Sin is a ſtanding Law p. 241in the Unregenerate (it having in their whole courſe the command of them, and it being the conſtant, active principle in them efficaciouſly urging and exciting them to what is evil), ſo the Spirit is ſtanding Law in the Regenerate, it too in their whole courſe having the command of them, and it being the conſtant, abiding, lively principle in them efficaciouſly urging and exciting them to what is good: by which continued actings he keeps Sin under forever. For if it ſhall offer at any time by its ſollicitations, promiſes, threatnings, to recover its former dominion, the Spirit is ready at hand to ſet in with other commands, promiſes, threatnings, thereby to obviate and countermine Sin in its interpoſures: he watches Sin in all its motions and aſſaults, and accordingly applies himſelf in his guiding, governing, ſtrengthening grace; ſo that Sin can make but little on't in all its endeavours. You read here in this Chapter Ver. 14. of the leading of this Spirit, As many as are led by the Spirit of God, they are the Sons of God: and 'twas Davids prayer Pſal. 51.12 that God would uphold him with his free Spirit, (ſo we read it, but**De Sp. Sanct. l. 6. p. 213. Chyſoſtome renders it by foreign the leading, governing, commanding Spirit; which (he ſaith) is ſo called becauſe it doth foreign, &c. bridle and command the affections and put forth its power over ſenſual pleaſures): This is certain, the Spirit of God doth authoritatively lead and govern the Children of God in their courſe; and by virtue of that conſtant regency which it keeps up in and over them, Sins power is kept down: here alſo is the Law of the Spirit freeing from the Law of Sin.

ƲSE 1. It informs as of the greatneſs and glory of the Spirit.I have done with the Doctrinal part, let me make ſome ſhort Application. Where firſt we ſee what a great and glorious perſon the Spirit of God is: he's the Spirit of Life, by a mighty power he delivers from the Law of Sin, the corrupt nature with all its ſtrength and advantages cannot ſtand before him, that which to the Creature is invincible he overcomes with eaſe; ô he that doth ſuch great things muſt needs be a great Spirit! the excellency of the effect proves the excellency of the agent. Some from this very paſſage fetch an Argument to prove the Godhead of the Holy Ghoſt; (a)(a)—foreign, &c. Cyril. Alexandr. in Theſaur. Aſſert. 34. p. 235. t. 5.Cyril from his being the Spirit of Life, (b)(b)foreign, &c. foreign. Chryſ. de Spir. Sanct. p. 206.Chryſoſtome from his making free from the Law of Sin: Haſt thou not (ſaith he) heard Paul ſaying the Law p. 242of the Spirit, &c. doth the Spirit make ſlaves free it not having liberty in its own nature? if it be created and in ſubjection it ſelf, it cannot make others free. The Argument may be thus drawn up, He that in the way of primary efficiency is the Spirit of Life to quicken the dead Soul, and the Spirit of Liberty to free the enſlaved Soul, he is God; but the Holy Spirit of God in this way is and doth all this, ergo: (I put in theſe words in the way of primary efficiency, becauſe other things as means or inſtruments by a derived and ſubordinate power may have ſome influence upon theſe things, and yet not be God, but whoever doth produce them by an immediate, primary, underived power (as the Spirit doth), certainly he is more than a bare Creature, he is truly God). To make free from the Law of Sin is work for a God, and for a God only: for to this, infinite knowledge is requiſite (in order to the finding out of all the ſecret receſſes and cloſe workings of Sin); and alſo infinite power, for none below that is fit to grapple with ſo great a power as that of Sin: ſo long as 'tis finite againſt finite the match is but equal, and ſo there would be no victory; if therefore the Spirit carries through ſuch a work as this, it ſpeaks him to be infinite in his knowledge and in his power, and conſequently to be God. (But this I do but touch upon here, hereafter (if the Lord give leave) I ſhall have occaſion to ſpeak more fully to it).

ƲSE 2. The true Cauſe of the Sinners being made free from the Law of Sin.2. Secondly we have here the aſſignation of the true and only Cauſe of freedome from Sins bondage. Miſtakes about this are very dangerous; and yet nothing more common than for men to run themſelves upon ſuch miſtakes. The Apoſtle here ſpeaking of his being made free from the Law of Sin, what doth he fix upon as the proper Cauſe thereof? doth he reſolve it into the power of Nature? alas! that's a thing ſo feeble and weak that corrupt Nature deſpiſes it, not fearing that that will ever do any great thing againſt it. Doth he reſolve it into his own**Neque liberum arbitrium quicquam niſi ad peccandum valet, ſi careat veritatis viâ. Auguſt. de Sp. & Lit. c. 3. liberum arbitrium captivatum non niſi ad peccatum valet. Aug. adverſus du…s Pelag Ep. l. 3. c. 3. Free-will? no, that he underſtood little of. I challenge the whole world to give me one inſtance of a Sinner that was ever (by the power, election, and determination of his own Will) made free from the reign of Sin. The Will (as now conſtituted) is ſo corrupted that 'tis rather for the continuance than for the ſhaking off of Sins dominion; ô 'tis loath to be delivered even by a foreign power (it likes its bondage ſo well)! One of the greateſt things that the converting Spirit (when it ſo works) hath to do, is to bow and incline the Sinners Will ſo as to make it willing to accept of deliverance from Sins yoke; and he's never brought to this till the day of Gods power dawn upon him, p. 243Pſal. 110.3. Thy people ſhall be willing in the day of thy power. The Evangeliſt ſetting down the proper Cauſes of Regeneration, firſt removes the falſe ones (among which mans Will is one), and then aſſigns the true one; Joh. 1.13. Which we born not of blood, nor of the will of the fleſh, nor of the will of man, but of God: the ſame holds true of that which is a Conſequent upon regeneration, viz. being made free from the Law of Sin. How can he that is a captive himſelf deliver others out of their captivity? how can that bring down Sins power which is it ſelf moſt under that power? This was not the thing in Pauls eye when he was giving an account of his happy ſtate; 'twas**De corpore mortis hujus non liberum hominis arbitrium, neque Legis Sanctum juſiumque mandatum, ſed ſola nos liberat gratia Dei per Jeſum Chriſtum. Lex euim Spiritus vitae, &c. Fulg. de Incarn. & Grat. c. 16. Free-grace and not Free-will that he magnified. Again, doth he reſolve it into any thing out of himſelf, as the Word, Ordinances, the means of Grace, &c. no! 'tis very true that theſe, God having ſet his divine ſtamp upon them, he alſo being pleas'd to accompany them with his own preſence and bleſſing, may be productive of high and great things; yet as conſider'd in themſelves they are but means or inſtruments, and therefore do not operate from any natural or inſtruments, and therefore do not operate from any natural or inherent virtue, but onelyonly as they are us'd by the firſt Cauſe and as the Spirit of Life puts energy and power into them.**2 Cor. 10.4.2 Cor 10:4 Our weapons (ſaith the Apoſtle) are not carnal but ſpiritual, and mighty [through God] to the pulling down of ſtrong holds, &c. the ſame may be ſaid of all Goſpel-inſtitutions. O how many live under the moſt effectual means, the Ordinances of God in the moſt lively and powerful adminiſtration thereof, and yet Sin ſtands its ground and keeps up its full power in and over them! 'Tis not Goliah's Sword that makes execution upon the Enemy unleſs it be wielded with Goliah's arm; the Word is the**Eph. 6.17.Eph 6:17 ſword of the Spirit, which when he manages himſelf with his**Iſa. 53.1.Isa 53:1 own arm then Sin falls and dyes before it, but in any other hand it doth but little execution. I would fain convince you of the inſufficiency, inability of all Cauſes or things, within or without, and conſequently of the abſolute neceſſity of the Spirits efficiency, in order to the diveſting Sin of its dominion; and thence it is that I ſtay ſo long upon this Argument: but I'le cloſe it with this one Conſideration, viz. Take the Saints themſelves, ſuch as have true Grace wrought in them, who conſequently are made free from the Law of Sin; and put even theſe upon particular and gradual Mortification (the mortifying of ſome one Luſt be it what it will, or the mortifying of it in an higher degree than before); I ſay take theſe very perſons and let things too be brought thus low, yet they of themſelves without the mighty aſſiſtance of Gods Spirit can do nothing about them: ſpecial grace from above is requiſite to every p. 244act and degree of mortification by the Saints themſelves, Rom. 8.13. If ye [through the Spirit] do mortifie the deeds of the body, ye ſhall live: 'twas ſpoken to renewed perſons therefore it muſt be underſtood of gradual and progreſſive mortification; now ſaith Paul if ye through the Spirit, &c. implying that even ſuch perſons, in ſuch mortification (which of all is moſt eaſie), muſt be enabled thereunto by ſtrength from the holy Spirit convey'd to them. Whence I infer an utter inability in the unregenerate to free themſelves from the Law of Sin; they having no principle in them to further ſuch a thing (as the Saints have for their mortification), Sin having its full, unbroken ſtrength in them (which it hath not in the other), their work not being gradual mortification but habitual and the firſt mortification of the whole body of Sin (which therefore is much harder than the former); I ſay, upon this ſtating of things how unable muſt theſe be to throw off Sins power! If the Saint be ſo weak, how weak is the Sinner? if the Saint muſt have the Spirits help or elſe Sin will be too hard for him in its relicks, how much more muſt the Sinner have it in whom Sin is in its full ſtrength? he being under the Law of Sin what can he do (further than attend upon the means) to free himſelf from it? Bleſſed be God that this Spirit is engag'd in this work, otherwiſe there would be no ſuch thing in the world as freedom from the Law of Sin!

Two things inſer'd by way of advice. 1. That Sinners would betake themſelves to the Spirit for freedom from the Law of Sin.It being ſo, two things I would infer by way of advice:

1. Let ſuch who deſire this mercy betake themſelves to the Spirit for it. Such who deſire it did I ſay? methinks (upon what hath been ſaid) all ſhould paſſionately deſire it; will any be willing ſtill to continue under Sins Command? I will ſuppoſe all that hear me to be heartily deſirous to caſt off its yoke, no longer to live in ſubjection to it, &c. the onelyonly thing that troubles them is the difficulty of the thing, and all their enquiry is how they may be rid of this Tyrant (who hath ſo long domineer'd over them)? If ſo, then I would give them this direction, Fly to the Spirit of Life; let them caſt themſelves down at the feet of this Spirit, expecting onelyonly deliverance by and from him. 'Tis a great while before Sinners will be brought to deſire ſuch a thing, when they are brought to that then they miſtake themſelves about the way of obtaining it: fain they would be made free but they do not betake themſelves to that Spirit which alone can make them ſo. Sirs! your caſe is deſperate if this Spirit of Life do not undertake it, no power in heaven or in earth can relieve you but his: As that evil Spirit once ſaid to him that would undertake to caſt it out,**Acts 19.15.Acts 19:15 Jeſus I know, and p. 245Paul I know, but who are ye? ſo here, Sin deſpiſes and defies all that will meddle with it, it onelyonly knows and cannot ſtand before this omnipotent Spirit. Chriſts infinite merit alone frees from its damnation, the Spirits infinite power alone frees from its dominion; therefore to that you muſt fly for this freedom. You may poſſibly think this and that may do the work, but you'l be deceiv'd: ſuppoſe you are brought under ſome convictions, Sin will do well enough for all them; ſuppoſe you reſolve thus and thus for the future, Sins throne may ſtand faſt enough for all that; ſuppoſe you ſit under ſuch a Miniſtry, Sin can let you hear the Word powerfully preached and yet rule you as much as ever: O do not deceive your ſelves! I tell you, nothing will or can effectually pull the Scepter out of this Ʋſurpers hand, and diſengage the Heart from obedience and bondage under Sin, but this one thing the Law of the Spirit of Life. With the moſt humble, hearty, fervent prayer therefore go to him and ſay, O bleſſed Spirit pity and help me! deliver a poor Captive that is held in Sins chains and fetters, break its yoke for me, rid me out of the thraldom I have ſo long liv'd in, put forth thy power in me to free me from Sins power over me, I'm undone forever if thou doſt not help me; I know not what to do againſt Sins mighty Hoſt only**2 Chr. 20.12,2 Chr 20:12 mine eyes are unto thee: I have heard that 'tis thy office to reſcue and ſet free poor inſlaved Souls, ſuch a one am I, ô do this for me thou bleſſed Spirit! I muſt not let thee alone 'till this be done, take thine own courſe and method, convince, humble, terrifie, &c. do any thing with me, onelyonly let not luſt, pride, ignorance, paſſion, covetuouſneſs, ſenſuality, any ſin whatſoever any longer reign over me. Could I but bring you thus to pray, the thing was done; if it be the Spirit of ſupplication it will be the Law of the Spirit, &c. never did any ſincerely deſire to be freed from Sins dominion but 'twas done for them, (at the Spirits time, in the Spirits method, and according to that meaſure which the Spirit ſees beſt).

In your betaking of your ſelves to him in prayer,

1. See that you pray in Faith, believing the ſufficiency of his power. Let Sin be never ſo high he's able to bring it down, do you believe this? all other things are weak and can contribute but little to your help, but the mighty Spirit can do it eaſily and effectually: Sin cannot ſtand before him no more than you can before it; when he undertakes it, he'l ſubdue it to purpoſe (notwithſtanding all its ſtrength). You cannot be too diffident as to your ſelves, nor too confident as to the Spirit.

p. 2462. Let all other Means be joyn'd with Prayer. They are but means and therefore not to be relied upon, yet they are means and therefore not to be neglected. In things of this nature men are very prone to run themſelves upon one of theſe two rocks, either they reſt upon the means not looking up to the Spirit, or they caſt off the means caſting all upon the Spirit;**Quoſdam nimia voluntatis ſuae fiducia extulit in ſuperbiam, & quoſdam nimia voluntatis ſuae diffidentia dejecit in negligentiam: Illi dicunt quid rogamus Deum ne vincamur tentatione, quod in noſtrâ eſt poteſtate? iſti quid conamur benè vivere, quod in Dei eſt poteſtate? ô Domine, ô Pater, qui es in Coelis, ne nos inferas in quamlibet iſtarum tentationum, ſed libera nos à malo. Auguſt. Agendae gratiae ſunt, quia data eſt poteſtas, & orandum ne ſuccumbat infirmitas. Bradw. l. 2. c. 4. p. 473. either they are proud and can do all without God, or dejected and ſlothful ſo as that God muſt and ſhall do all without them: both of which are moſt dangerous miſtakes! You have heard that 'tis the Spirits ſole Act to free from Sins power, that you your ſelves and all Cauſes and Means whatſoever are utterly unable to produce this effect; what now will you draw from hence? what, that you have nothing to do? that 'tis a vain thing for you to uſe any endeavour on your part, or to attend upon any means? for 'tis God and his Spirit that muſt do all? ô pray do not ſo argue! you'l erre moſt perniciouſly if you do. The Spirits ſole efficiency (as to the formal production of the act) is very well conſiſtent with the Creatures endeavours; he indeed doth the thing, yet he'l have the Creature do what he can in order to it; he doth all in us and for us yet he'l do nothing without us; therefore the confidence muſt be on him, but yet diligence is requir'd of us: 'Tis the warmth and influences of the Sun which make the fruits of the earth to grow, yet the Husbandman muſt plow the ground and ſow his ſeed; 'twas the Angel ſtirring the waters that wrought the cure, yet the poor Cripples were to lie by the pool ſide, (which alluſion was before made uſe of upon this account); and thus 'tis here. So then as to that which I am upon, unqueſtionably 'tis the power of the Spirit which alone frees from the power of Sin, but yet you in your ſphere are to be active and to do what in you lies in order to this very thing: as namely, you are to attend upon the Word, the ſeveral Ordinances (in and by which the Spirit works), to read the Scriptures, to be much in conſideration (of the evil of Sin and the ſad effects of its dominion), not to do any thing that may tend to the ſtrengthening of its power, by abſtinence, faſting, &c. to keep it under (where it vents it ſelf in ſome bodily luſts), &c. And in the doing of theſe things, with all faithfulneſs and diligence, you may with the greater confidence expect that the Spirit will exert his power for the real and thorough delivering of you from the Law of Sin.

2. Such a… are freed, &c. are to aſcribe all to the Spirit.2. The Second word of advice is this, Let ſuch who are made free from this Law of Sin, own the Spirit of Life as the author of their freedom and aſcribe the glory of it to him. Is this done for any of you? you are infinitely engaged to God and to his Spirit. How p. 247high ſhould you be in the admiring of him, how humble in the aſcribing of all to him! how ſhould you evermore be crying out Not unto us (ô Lord and Spirit), not unto us, (nor unto any thing in all the World beſides) but unto thy name be all the glory. Aſſuredly if this Spirit had not effected this liberty for you, you had been to this day as much under Sins bondage as you your ſelves ever were or as any others yet are; you may take the comfort but God muſt have the ſole glory of it. The Apoſtle praid for the Romans that God would fill them with all joy and peace in believing, that they might abound in hope [through the power of the holy Ghoſt], Rom. 15.13. 'tis this power of the holy Ghoſt that hath done your work, keep your eye there. Acts 3.12. Why look ye ſo earneſtly on us (ſaith Peter), as though by our own power we had made this man to walk? poſſibly God was pleas'd to make uſe of ſuch inſtruments in order to your ſpiritual reſcue, but why is your eye ſo much upon them as though they had done it by any power of their own? no, 'twas not ſo, all was done in the power of God. We poor Miniſters muſt ſay We have this treaſure in earthen veſſels, that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. and all other things whatſoever muſt ſay the ſame. But is nothing to be aſcrib'd to a mans ſelf? to the actings and determination of his own will? to the improvement of his natural abilities? is it not enough to aſcribe part (yea, the better part) to the Spirit, but ſome part to the Creature? ô this we like dearly, to divide 'twixt God and our ſelves, to ſhare with him in part of the glory due upon his ſpecial grace!(a)(a)Aqnin. 1.2 Quaeſt. 109. A. 6 & 7 Syn. Trid. Seſſ. 6. c. 2. Can. 3. Bellar. de Lib: Arb. l. 6. c. 15. Remonſt. in Acta Syn. p. 1. p. 64. Armin. Declar. Sent. p. 98. & in Ep, ad Hip. Addo illum doctorem mihi maxime placere, qui Gratiae quam plurimum tribuit, &c. Some ſeem highly to cry up the grace of God, and very much to aſſert the impotency of Nature; and yet in after-poſitions and diſtinctions the Creature muſt come in for a part; may be God ſhall have the(b)(b)J. G. Red. red. in Praef. nine hundred ninety ninth proportion, but the thouſandth part man himſelf muſt have: which if it be granted to him, in a little time he'l put in for more, till at laſt it come to this man did all and God did nothing. 'Tis ſafeſt and beſt to aſcribe all to God; 'twas a good ſpeech of(c)(c)Non eſt devotionis dediſſe prope totum, ſod fraudis retinuiſle vel minimum. Contra Collat. c. ult. Saints further exhorted Proſper, 'Tis not devotion to give almoſt all to God, but 'tis diſhoneſty to keep the very leaſt part from him; the all is not too much to be attributed to him, the leaſt is too much to be attributed to the Creature.

1. I cannot confine my advice to Gods people to this only Head, three things further I would ſay to them and I have done.

11To love and honour the Spirit.You are greatly to love and honour the Spirit. This you do (or ought to do) to the Father, to the Son, pray do the ſame to the Spirit: He's the great agent in your Regeneration, deliverance from p. 248Sins Soveraignty, illumination, conviction, turning to God, believing, mortification, &c. from him your light, life, ſtrength, liberty joy, peace, do all proceed; why do you not more love and honour the Spirit? O love the Son for what hath been done without, but love the Spirit alſo for what he hath done within; the whole management of Soul-work within in order to ſalvation now lies upon the hands of the Spirit; let him be adored and honoured by all Saints.

22To live under the Law of the Spirit.As you have found the Law of the Spirit in your firſt Converſion, ſo you ſhould live under the Law of the Spirit in your whole Converſation. There is the power of the Spirit at the firſt ſaving work (that is here ſpoken of), and there is (in what ſenſe you have heard) the continuation of it in the whole life; now this you are to labour after: I mean two things,

(1.) you are to live under the conſtant influences,

(2.) under the conſtant government and rule of the Spirit. Bleſſed is the man that hath it always working in him and ruling of him! what a life doth he live who ever lives under the Spirits authoritative guidance! Col. 3.15. Let the peace of God rule in your hearts, &c. I and let the Spirit of peace rule in your hearts.

'Tis a great motive to men to come under the rule of Chriſt, to conſider that where he rules there he ſaves; and 'tis alſo a great motive to ſanctified perſons to live under the rule of the Spirit, to conſider where he rules there he comforts; his governing and his comforting go together: he that is acted by the Spirits command and yields up himſelf to the Spirits guidance, ſhall neither want peace here nor come ſhort of Heaven hereafter.

33To ſet Law againſt Law.Set Law againſt Law: the Law of the Spirit againſt the Law of Sin. You yet find too much of this latter Law, and it goes to the heart of you that Sin ſhould yet have ſo great a power over you: well! what have you to do in this caſe? why, ſet Law againſt Law, power againſt power the power of the Spirit againſt the power of Sin: this ſhould humble you that ſhould ſupport you. That power which could baffle Sin when in its full ſtrength, can it not ſubdue it in the remainders thereof? that power which could bring you in to God (in ſpite of all oppoſition), is it not ſufficient to keep you now you are brought in to God? 1 Pet. 1.5. We are kept by the power of God through Faith unto ſalvation: that very power is put forth for your eſtabliſhment now, which was put forth for your Converſion at the firſt: ô fear not the Law of Sin againſt you ſo long as the Law of the Spirit is for you! When you are beſet and enemies preſs hard upon you, ſee that you improve (both for duty and comfort) this power of Gods own Spirit. Thus I have finiſh'd the three Obſervations which take in the ſumme of this Verſe.