Sermons Preached on Romans 8

CHAP. VII. Of the power of the Holy Spirit in the making of persons free from the Law of Sin.

TWo Observations I have gone through, I come now to the third and last, 'It is 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 delivered 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).

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, 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 actiones ad extra which only 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 will find all the Persons mentioned (as all concurring to the advancement and promoting of the good of Believers): 'tis Chrysostom's observation upon the Words, That (saith he) which the 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 shows 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 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 Not 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 only by the internal, effectual operations of the Holy Spirit.

2. Secondly observe this is done by the Spirit of Life: he doth not say only the Spirit had made him free from the Law of Sin, but he joins this with it the Spirit of Life. What is contained in this as 'tis considered abstractly and in itself, I showed 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 couched 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.

3. Then observe thirdly, 'tis the Law of the Spirit by which this is done. 'It is 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 〈 in non-Latin alphabet 〉 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, authoritatively and effectually working in him, Sins power was abolished, its dominion brought down, its kingdom in him destroyed; and not only so but likewise Christ's 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. 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 will do two things,

• 1. I will 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 will show 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:

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 sovereignty, no less a power than the mighty power of this Spirit can bring down Sins power: ô its no easy thing to rescue the poor enslaved captive-soul out of its bonds, Omnipotency itself is requisite thereunto; that's the strong man which keeps the palace till Christ through the Spirit (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 Unbelief (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 prayed 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 God's 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 Unbelief, and is it not so in all other things wherein Sins power shows itself? The power of Nature (which some do so much magnify) can never conquer the power of Sin, (alas!) 'tis impar congressus, there's no even match betwixt them: and besides, Natures greatest strength is on Sins side; its relics only (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 mere Nature in the Unregenerate (in whom Sin is in its full strength) as to the weakening or subduing of it? In things of a spiritual nature the Scripture doth not only 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 Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil. So in that which I am upon, 'tis not only 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 Soldier can much less conquer the whole Army ). If God leave a man to grapple with Sin merely by his own strength, woe be to him!

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 Usurpers in possession and who have long been so are not so easily conquered.
• (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 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 Christ's, 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 itself 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 [ 〈 in non-Latin alphabet 〉 ] 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 die rather than yield, all the persuasives in the world signify nothing to it; if the Spirit of God will gain the Soul he must gain it as Soldiers do strong Towns which refuse to surrender, unciatim (to borrow the Comedians word) inch by inch
• (7.) Sin and the Sinner are under a Covenant; they have engaged (as it were) to live and die together; now to dissolve and break this engagement is no easy 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 demolished 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!

2. Secondly, there's the sufficiency of the Spirits power as he is every way able to produce the effect we are speaking of. 'It is 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 alleged; 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 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 will 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 thralldom, 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 marvelous in the eyes of the remnant of this people in these days, should it also be marvelous in mine eyes? saith the Lord of Hosts ). Jer. 32.27. Behold I am the Lord, the God of all flesh, is there anything 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 is 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 itself 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 itself, 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 Augustine phrases it). Who is sufficient for these things? why, he (and none but he) who hath illimited and infinite power.

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 only in a Moral way advise, counsel, 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 omnipotenter indeclinabiliter, insuperabiliter, (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 determines it for God against Sin, so as that it shall neither hesitate nor make any successful 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 Augustine against the Pelagians, and of late by the Dominicans and Jansenists against the Jesuits, (and I could wish the Controversy had lodged there, but there are other persons and parties concerned in it). Well! I am thus fallen upon it but I will 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; where ever and whenever the Spirit undertakes to deliver any man out of Sins 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 Divines mean by that so much disliked word irresistibly ). As the power of Nature, take it at its best, cannot much further this freedom, 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 learned 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). 'It is 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; indeed 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 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.

1. 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 turns it from Sin to God, brings about the new Creature in it, forms Christ therein, 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 easy thing to convert a Sinner! indeed there's nothing more difficult than that is. Though all things are alike easy 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 easy 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 only 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 mountains to become plains, cuts his way through the very rock, conquers all that vast host 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 deposed and pulled off from the throne as Athaliah once was, then its Reign expires, from that time forward it must not anymore 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 mere power that doth it but 'tis power as regenerating, as changing the heart, as implanting the divine Nature by which Sin is brought under.

But more particularly in freeing from the Law of Sin this is the way of the Spirit; 1. He effectually works upon the Understanding; 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, woeful 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 marvelous power in it; 'tis no easy 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 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 itself, 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 Understanding 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 men's eyes and turns them from darkness to light, and so he frees them from the power of Sin and Satan. Again, whereas the Understanding 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 rectify 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 lies and falsehoods, 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 deceived and a deceiving judgment is the way to the being made free from the Law of Sin; therefore the Spirit will be sure to have that done. Once more, the Understanding 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 Christ's 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 will do it effectually. 2 Cor. 10.5. Casting down imaginations, and every high thing that exalteth itself 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.

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 cried 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 Luther used to phrase it, and Augustine 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 imagined that ever the Law of Sin should be abolished? 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 choose, 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 asked 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 answered this in what I said but now, when I affirmed that 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 choose 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 completing 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 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 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 suaviter as well as fortiter, 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 Augustine 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 easy! the 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,

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 show 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.

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 will 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 will keep it so; it will be endeavoring 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 will order it so that that shall be secured for them, that Sin shall never ascend it anymore. 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 in 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 solicitations, promises, threatenings, to recover its former dominion, the Spirit is ready at hand to set in with other commands, promises, threatenings, 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 it in all its endeavors. 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 David's prayer Psal. 51.12 that God would uphold him with his free Spirit, (so we read it, but Chysostome renders it by 〈 in non-Latin alphabet 〉 the leading, governing, commanding Spirit; which (he saith) is so called because it doth 〈 in non-Latin alphabet 〉 , &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.

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; Cyril from his being the Spirit of Life, Chrysostom from his making free from the Law of Sin: Hast thou not (saith he) heard Paul saying the Law of the Spirit, &c. doth the Spirit make slaves free it not having liberty in its own nature? if it be created and in subjection itself, 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).

2. Secondly we have here the assignation of the true and only Cause of freedom 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 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 God's power dawn upon him, Psal. 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 man's 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 itself most under that power? This was not the thing in Paul's eye when he was giving an account of his happy state; 'twas Free-grace and not Free-will that he magnified. Again, doth he resolve it into anything 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 pleased to accompany them with his own presence and blessing, may be productive of high and great things; yet as considered 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 only as they are used by the first Cause and as the Spirit of Life puts energy and power into them. 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! 'It is not Goliath's Sword that makes execution upon the Enemy unless it be wielded with Goliath's arm; the Word is the sword of the Spirit, which when he manages himself with his own arm then Sin falls and dies 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 will 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 God's Spirit can do nothing about them: special grace from above is requisite to every act and degree of mortification by the Saints themselves, Rom. 8.13. If ye [through the Spirit] do mortify 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 easy ), must be enabled thereunto by strength from the holy Spirit conveyed 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 relics, 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 engaged in this work, otherwise there would be no such thing in the world as 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 only 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 only deliverance by and from him. 'It is 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, Jesus I know, and Paul I know, but who are ye? so here, Sin despises and defies all that will meddle with it, it only knows and cannot stand before this omnipotent Spirit. Christ's 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 will be deceived: 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 yourselves! I tell you, nothing will or can effectually pull the Scepter out of this Usurpers 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,

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 yourselves 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 will subdue it to purpose (notwithstanding all its strength). You cannot be too diffident as to yourselves, nor too confident as to the Spirit.

2. Let all other Means be join'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; 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 yourselves 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 endeavor 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 will err most perniciously if you do. The Spirits sole efficiency (as to the formal production of the act) is very well consistent with the Creatures endeavors; he indeed doth the thing, yet he will have the Creature do what he can in order to it; he doth all in us and for us yet he will do nothing without us; therefore the confidence must be on him, but yet diligence is required of us: 'It is 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 anything that may tend to the strengthening of its power, by abstinence, fasting, &c. to keep it under (where it vents itself 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. 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 high 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 anything 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 yourselves ever were or as any others yet are; you may take the comfort but God must have the sole glory of it. The Apostle prayed 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 pleased 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 ascribed to a man's 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 ourselves, to share with him in part of the glory due upon his special grace! 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 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 will put in for more, till at last it come to this man did all and God did nothing. 'It is safest and best to ascribe all to God; 'twas a good speech of Prosper, 'It is 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 God's people to this only Head, three things further I would say to them and I have done.

You are greatly to love and honor 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 Sins Sovereignty, 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 honor 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 honored by all Saints.

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 labor 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 whoever 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.

'It is 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.

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 God's own Spirit. Thus I have finished the three Observations which take in the sum of this Verse.

CHAP. VIII.

THe Apostle here sets a twofold Law before us, the Law of Sin and the Law of Death; the former I have been large upon, the latter I must dispatch in a few words.

— [And Death]: The word Law is not repeated, but (according to that interpretation which some put upon the Words) 'tis to be repeated; 'tis the Law of Sin, and 'tis the Law of Death too: as if the Apostle had said The Law, &c. hath made me free both from the Law of Sin, and also from the Law of Death.

In the opening of them I told you there is a twofold Sense given of them: (1.) Some tell us there is in them the Figure 〈 in non-Latin alphabet 〉 , wherein one thing is set forth by two words: therefore they render this [and Death] as being only an Adjective or Epethite of Sin; thus, the Law &c. from the Law of Sin and Death, that is, from deadly Sin, or from the Law of Sin which is of a deadly nature. (2.) Others take the word substantive, making the Law of Death to be a Law by itself as well as the Law of Sin; as if this Death was not to be melted into Sin, and the deliverance from it into the deliverance from Sin, but that they are distinct things and point to distinct deliverances.

Now both of these Senses are very true and good, and indeed I know not which to prefer. From the First, one single point offers itself to us, viz. That Sin is a deadly thing: From the Second, these three (which mutatis mutandis perfectly answer to the three former under the Law of Sin );

• 1. That men by Nature, and before Regeneration, are under the Law of Death.
• 2. That upon Regeneration (or such as are Regenerate) are made free from the Law of Death.
• 3. That 'tis the Law of the Spirit of Life which frees from the Law of Death.

The due handling of these Heads would take up a great deal of time; but I having already staid too long upon this Verse, and upon some other Considerations, I am necessitated to contract; and therefore (for the better shortening of the work) I must pitch upon another method, wherein I may draw all into a narrow compass.

Three things only shall be observed:

1. That Sin and Death go hand in hand together. There's an inseparable connection or conjunction betwixt them; they come here in the Text very near each to the other, there's but an [and] betwixt them, and that too is copulative, the Law of Sin and Death. And well might the Apostle put them together, when God himself in the methods of his Justice, and in the threatening of his Law hath so put them together, (and surely what he hath so join'd no man can put asunder ). When Sin came into the world Death came along with it, the one trod upon the heels of the other; if man will sin, he shall die. Rom. 5.12. Wherefore as by one man Sin entered into the world, and [Death by Sin], even so Death passed upon all men, for that all have sinned:—Ver. 17. For if by one man's offense, Death reigned by one, &c. (here's Death and the Law of Death too; by Sin it hath got a power over men so as to reign over them). Had there been no Sin there had been no Death: if man had continued in his sinless and innocent state, he might have been mortal (i. e.) under a posse mori, (he being but a Creature and made up of contrary principles ); but he had not actually died, much less had he been under a necessity of dying if he had not sin'd. Death did not come into the world upon God's mere dominion and Sovereignty, or merely upon the frailty of the human Nature (as Pelagians of old and Socinians of late assert); but as the fruit and punishment of Sin. Immortality was a part of God's Image at first imprinted upon man; that image being defaced, mortality took place. You know in God's dealing with our first Parents, how he backed his Command (or Prohibition ) with the threatening of death; Gen. 2.17. Of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die: they disobeyed this most equitable Commandment, and thereby brought death both upon themselves ( Gen. 3.19), and also upon all their posterity. Besides the guilt of this Sin (made over to all mankind by imputation ), there is men's personal sin ( habitual and actual ) which renders them yet more obnoxious unto death; and that too not only to temporal but also to eternal death: Rom. 6.21. the end of those things is death; ( v. 23.) the wages of sin is death: The Apostle in James 1.14.15. treats of the first and last of Sin, shows where it begins and where it ends, sets down its rise, progress, and final issue; But every man is tempted, when he is drawn away of his own lust, and enticed; Then when lust hath conceived it bringeth forth sin, and sin when it is finished [it bringeth forth death]: ( Sin is the issue of Lust, and Death is the issue of Sin ). So that our Apostle here in the Text might upon very good grounds link and couple Sin and Death.

2. Observe, that 'tis the Law of Sin and the Law of Death which is here coupled together: so that where 'tis the Law of Sin there (and there only) 'tis the Law of Death. When Sin is reigning and commanding then 'tis ruining and condemning; 'tis the power of Sin that exposes to the power of death. Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether [of sin unto death], or of obedience unto righteousness? 'It is true every sin in its own nature deserves death, the Scripture knows no such thing as venial sin, it being judge all and every sin is mortal: indeed as to event the Apostle saith there is a Sin not unto death 1 Joh. 5.17. but as to merit every Sin (be it what it will) deserves death: Yet God is so gracious as that Sin shall not condemn and end in death where it doth not command. 'Pray mark it, how in the words the Law of the Spirit is joined with Life, and the Law of Sin with Death; as where the power of the Spirit is there is Life, so where the power of Sin is there is Death. I know the Death in the latter Clause doth not carry a direct opposition to the Life in the former; for the Life there referring to Grace and Regeneration and not to Glory hereafter, the Death, which refers to eternal Condemnation and the misery of the future state, cannot be looked upon as directly opposite to that Life; yet there is a truth in the Parallel: As upon the Law of the Spirit there is Life ( spiritual and eternal ), so upon the Law of Sin there is 'Death ( spiritual and eternal too). Further I know there is a great disparity betwixt the Spirits working Life, and Sins working Death; the Law of the Spirit works Life in the way of proper Efficiency and Causality, the Law of Sin works Death only in a final, consequential, meritorious way; yet here also we may speak by way of Parallel: as the power of the Spirit works Life in its way, so the power of Sin works Death too in its way. (That which I drive at is very plain if I be so happy as to express myself clearly about it).

3. Observe, that such who are brought under the power of the regenerating Spirit, they are made free from the Law of Death. This was Paul 's happiness here laid down, and 'tis the same to all that are regenerate; the proof of which I need not insist upon: for this deliverance undeniably follows from the former; they who are made free from the Law of Sin, by that Grace are also made free from the Law of Death, it being the Law of Sin which subjects the Creature to the Law of Death. The power (or right ) of Death stands or falls by the power of Sin; so that if the person be freed from the latter (as you have heard every regenerate person is), it certainly follows in the course and methods of God's Grace, that every such person shall be freed from the former too: for the Law of Death is penal, or the effect of the Law of Sin, now take away the Cause and the Effect ceases.

But a little explication will be necessary. How may Regenerate Persons be said to be made free from the Law of Death?

For answer to this, you know Death is either temporal or eternal; (I do not instance in spiritual Death, because though 'tis very true that the Saints upon the Law of the Spirit are made free from this Death, yet I conceive that is not so much intended here): the former lies in the separation of the Soul from the Body for a time, the latter in the everlasting separation of both Soul and Body from the love and favor and presence of God. This separation from God is the death of this Death (or that wherein it mainly consists ); hence though it doth not carry in it any annihilation, yea though it be attended with a kind of Life (both Soul and Body retaining their physical being, existence, and union ); yet 'tis called Death, because there is in it a separation from the fountain of true Life and of all blessedness: upon which account 'tis not only Death but the worst Death; and this too is the worst part of this worst Death, for though there be more included in it than the loss of God's presence, ( viz. the punishment of sense, eternal torment in Hell-fire ), yet it might easily be proved that herein lies its greatest evil; the departing from God is worse than the going into everlasting fire. But to apply this distinction to the business in hand!

1. The Law of the Spirit of Life frees the Regenerate from death temporal. Not simply and absolutely, from death considered abstractly and in it-self, for so all must die; Believers themselves are within the compass of the general Statute Heb. 9.27. It is appointed unto men once to die; Psal. 89.48. What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? but it frees from death as so qualified and so circumstantiated; in the language of the Text it frees from the Law of Death: How's that? why, take a gracious man Death hath not a full right or an absolute power over him, so as to keep him under its dominion forever, (for so I showed you some open this Law of Death ). Such an one may die but he shall live again, the grave shall not always hold him, he may be thrown into prison for a time but Christ will fetch him out; and then death shall never again exercise its power over him, after he hath died once he shall die no more (as 'tis said of Christ Rom. 6.9.) Again, Grace frees from the Law of this Death, (that is) from the hurtfulness, sting, and curse of it: Death carries much of a curse in it, 'tis the result and fruit of the primitive curse: now in this notion sanctified persons are freed from it. The nature and property of death is altered to a godly man; to him 'tis now but the paying of that debt or tribute which is due to Nature, but a sleep, but a change, but a departure or going out of prison, but a going to bed, but an uncloathing, but a passage into an endless and everlasting life, an inlet into the immediate fruition of God. O (set but sense aside) what an harmless, innocent thing is this death to such a person! the Lion being slain (by Christ) there's honey now in the belly of it, (I allude to that of Sampson Judge. 14.8.) 1 Cor. 15.55. O death, where is thy sting? ô grave, where is thy victory? The sting of death is sin, and the strength of sin is the Law; but thanks be to God, which give thus the victory through our Lord Jesus Christ. Christ by death hath overcome death, unstung it and taken off its hurtful quality; by dying himself he hath expiated Sin, vanquished Satan, atoned God, satisfied the Law, secured from Hell, purchased eternal life; and (these things being done) where is now the Law of Death? Heb 2.14, 15 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil: And deliver them, who through fear of d • ath were all their life time subject to bondage.

2. There is that death which is much worse than this, (viz.) eternal death; that which indeed is the death incomparably surpassing any other: as no life like to eternal life so no death like to eternal death. To have the Body separated for a while from the Soul is a thing to Nature very dreadful, but what is that to the separation both of Body and Soul from God forever? This is sometimes set forth by Death without the addition of any Epethite, as Joh. 8.51. If a man keep my sayings he shall never see death; Rom. 6.23.—8.6. (& passim): Sometimes by the second death; and 'tis so styled because it succeeds upon and doth not commence till after the first death: Rev. 2.11. He that overcometh shall not be hurt of the second death: Rev, 20.6.—21.4. This is that death which the unconverted and impenitent are obnoxious unto, but such as turn to God by true repentance and live and holy life they are freed from it: And this deliverance is absolute; the former was but in such a qualified sense, but this (I say) is absolute. Even such may (and shall) die the first death, but they shall never die this second death; Rom. 20.6. Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power: You read of the abolishing of this death by Christ 2 Tim. 1.10. eternal death is quite abolished to all regenerate persons. But this very much falls in with the No-condemnation in the foregoing Verse; of which having there said enough I will add nothing more.

By way of Use, 1. I would exhort you all to live in the steady belief of this, and often to revive it upon your thoughts that 'tis Sin and Death. Especially when at any time Satan and your own hearts solicit and tempt you to sin, be sure then you think of this, so as to retort it upon the temptation speedily; what? shall I sin and die? shall I for the pleasures, delights, satisfaction of sin which are but for a season expose myself to death? yea, to eternal death? no, that I dare not, that I must not do. 'It is good to break the force of a temptation by such reasonings as these; for though ('tis true) the great restraints from sin should be taken from the love of God, the fear of offending God, &c. yet it's good (and God allows it) to take in the advantage of self-love too, and the fear of self-destroying. Surely if men did indeed believe or did nor strangely smother and suppress all serious convictions about this, that 'tis sin and death, they durst not sin as they do. Where's the man, let him be never so thirsty or let the draught be never so alluring, that would venture upon it should he be told there's poison in it, and that if he drinks it he's a dead man? ô the stupendous folly, nay madness of men! we tell them from God's own mouth there's death at the bottom of sinful practices, and yet (because these suit with and please their sensual part) they will venture upon them. The fear of temporal death to be inflicted by the Magistrate, keeps off many from those enormous acts which otherwise they would commit; they dare not thus and thus transgress the Law (by stealing, killing, &c. ) though they have a good mind to it, why? because they know if they so do, they must die: Ah Sinner! God backs his Laws with the penalty of eternal death, to which thou makest thyself liable by the violation of them, and yet wilt thou dare to do it? shall the fear of this not at all restrain thee from what is evil? Here's the Devils cunning in his temptations, he presents the bait but hides the hook, he tempts from and by the pleasure, delight, contentment that is in sin, but conceals the death that will follow upon it; nay, he doth not only conceal the evil threatened but (either in thesi or in hypothesi ) he flatly denies it: This lying Spirit will tell the Sinner he may sin without danger, what? die for it? no, there's no such thing, thou shalt not die: Thus he began in his first assault upon our first Parents, Gen. 3.4. And the serpent said to the woman, ye shall not surely die; and thus he doth with Sinners to this very day: He always sharpens his temptations by blunting the edge of the Laws threatening, assuring the poor besotted Creature that he may sin and yet not die. Now I beseech you do not hearken to him or believe him, for he is what he always was a liar, and so a murderer, Joh. 8.44. Let the temptation be never so inviting and alluring, yet 'pray consider death is in the pot, and therefore there is no meddling with it; let the enticements of Sin be never so specious and plausible, yet know nothing less than eternal death will inevitably follow upon it; and doth not the evil of that infinitely weigh down all the good which Sin promises? Sin is the falsest thing in all the world, its promises are very fair but its performances are quite contrary; it pretends to this and that (which takes with the Sinner exceedingly), but the very upshot and end of all is everlasting destruction: Suppose it be as good as its word (as to some temporal concerns ), yet (alas) its good is soon over and gone, but its bad abides forever; the pleasant taste of its honey in the mouth is but short, but its gall lies fretting in the bowels to all eternity: now what madness is it, for a man for a few minutes delight to run himself into everlasting and endless torments! 'It is one of the saddest things that is imaginable, that men do (and cannot but) know that 'tis Sin and Death; and yet in a st •• nge defiance of God, and in a bold contemning of all that he threatens, yea even of eternal death itself, they will venture upon Sin: Rom. 1.32. Who knowing the judgment of God, (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them. But surely did they but know and consider what this death is, they would not carry it thus; I cannot now enter upon any particular description of it, only let me tell them what there is in it, the absence of all good, the presence of all evil; is not this enough? that (in short) 'tis the summary and abridgment of all that misery which the Human Nature is capable of; and should not such a thing make a poor Creature tremble? As to this death the Sinner would fain die, but cannot; he must live (though he be dead even whilst he lives): at the first death the Body and Soul are loath to part, but in the second death they would fain part if they might; but the just God will keep them together, that as they sin'd together so they shall suffer together. What a sad meeting will there be 'twixt these two at the general Resurrection? when they shall be reunited only in order to their being eternally miserable? Now do not Sinners tremble at this? do they not dread that which will bring all this upon them? if not, what can we further say or do!

As to you (dearly Beloved) I hope you are not given up to a reprobate mind, to this desperate hardness of heart to make nothing of dying eternally; 'pray therefore stand in awe and sin not, do not dare to live in that for which you must die and perish forever; let Sin die that you may never die, for it must be either its death or yours. If you live sin you love death, and is death a thing to be loved? Prov. 8.36. He that sinneth against me wrongeth his own Soul; all they that hate me love death. Methinks that's a very sad description of the carriage of the poor amorous Wanton under the enchantments of the whorish Woman; Prov. 7.21, 22, 23. With much fair speech she caused him to yield, with the flattering of her lips she forced him. He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; Till a dart strike thorough his liver, as a bird hasteth to the snare, and knoweth not that it is for his life. Sirs! will you carry it thus under Sins enchantments? not considering that it aims at your life and exposes you to eternal death? A fool sees but a little way, but a wise man looks to the issues and consequences of things; you know what I mean. Simply to die is not so much, but to die eternally ô thats a formidable thing! as you would shun that, shun sin for it • house is the way to Hell, going down to the chambers of death, Proverbs 7.27.

2. Let the people of God see their happiness, and take the comfort of it. You that by the power of the regenerating. Spirit are made free from the Law of Sin, know that upon this you are also made free from the Law of death; ô precious and admirable mercy! what a cordial is this to revive you under all your faintings! As to temporal death you are not wholly exempted from it, that's common to you as well as to others; yet 'tis a quite other thing to you than what it is to others; ô whenever it shall come bid it welcome and do not fear it. For to you 'twill come without a sting, and you know the Serpent that hath lost its sting may hiss but cannot hurt; 'tis in itself an enemy and the last enemy, but to you 'tis an harmless because a conquered enemy; it may seem to threaten the greatest evil but (in truth) it shall do you the greatest good. But here lies your main happiness you are wholly exempted from eternal death, the second death; you shall die but once and then live with God forever. 'It is this second death that makes the first to be so formidable; for a man to die that he may live that's not at all dreadful; but to die here in order to a worser death hereafter there's the thing which is only dreadful. When death is but an inlet to eternal life, a departure to be with Christ, when there's no condemnation to follow after it, you may and you should meet it with joy and holy triumph. And know, that to you it shall not be bare freedom from eternal death, but it shall also be the possession of eternal life; there's very much in the privative part of the mercy, but when the positive part too is joined with it how high doth it rise! ô admire and adore the Grace of God! The least of your sins deserves death, the best of your duties doth not deserve life; and yet you are freed from that which you so much deserve, and shall be put into the possession of that which you so little deserve, here's the riches of the grace of God towards you. Sin and Death are the two comprehensive evils, all evil is sum'd up in and under them, but you are freed from both; what reason have you to rejoice and to admire the Lord's boundless goodness! ô the damned in hell (who are under this death and feel it,) what would they give to be freed from it? You through the merit of Christ and the power of the Spirit are made free from it, therefore you should first be very thankful and then very cheerful. What great things hath the gracious God done for you! he hath delivered you from the Rule of sin whilst you live, from the hurt of death when you die, have not you abundant cause of blessing and rejoicing? 'Twill not be long before this Death will look you in the face and lay its cold hands upon you; 'tis every minute making its nearer approaches to you, by every breath you draw it gets ground upon you: well! be not troubled at this you know the worst on it; 'tis death but not damnation, 'tis the parting of the Soul from the Body but no parting of the Soul from God; 'tis but dying temporally that you may live eternally: