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, 24.0 DISCOURSE VIII. V

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here is, I think, pretty evident. But, to clear the Matter before us, we must more particularly examine what he says of the unresrenerate Man's Condition. He describes him as under the most wretched Slavery, obeying Sin, with the greatest Reluctance to his own Mind and Reason: 'That which I do, I allow not: For whet I would, that do I not., but what I hate, that do I, Ver. 15. His Mind he allows to be uncorrupted, and to stand firm to the Law of God, approving the Things which are good; but then the Lusts and Appetites of the Flesh are too strong for it, and force it into the Obedience of the Law of Sin, which it hates and condemns; I find a Law, says he, that, when I would do Good, Evil is present with me: For I delight in the Law of God after the inward Man. But I see another Law in my Members, warring again)} the Law of my Mind, and bringing me into Captivity to the Law of Sin, which is in my Members, Ver. 21, 22, 23. See then the divided Empire of Sin and Reason; Reason approves what is just and holy, consents to, and delights in the Law of God; but Sin captivates and enthrals it, and makes the Man the Slave of Sin, though the Admirer and 2 Approver

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Approver of Virtue. The Upshot of the bf/r whole Matter is, as St. Paul in the last Verse expresses it, With the Mind, or Spirit, I serve the Law of God, but with the Flejh the Law of Sin. And now consider what Assistance this Condition requires: The Man's Spirit is right and pure 3 it loves, it delights in, it approves the Law of God; and, could he follow the Dictates of his Reason, and obey the Law of God as well as love it, and practise Holiness as well as approve it, he would want no other Evidence of his being the. Son and Servant of God: His Servants ye are., says the Apostle, to whom ye obey. The Man who is taken captive, and carried into Slavery, obeys by Force his Tyrant's Law; but he loves his own Country and King, and longs to come under the Obedience of his natural Prince again. As to his own Mind, he knows whose Subject he is, and would be; but outward Necessity shews him that he is a Slave by the constrained Obedience he yields to the foreign Law. Take off Force, and the Man's own Inclinations will return him soon to his natural Obedience. . And this is not unlike the Case St. Paul puts the unregenerate Man in: He loves God and his Law; but he obeys the Tyrant, Sin. Destroy the Power Vol. I. R of

of Sin, and Reason will return him to the

Obedience of God, and soon shew whose

true Son and Servant he is. So that the

Evidence of Reason, even in the State os

Nature, fheWs us that we are the Servants

and Sons of God: But Power constrains us,

Lust and Appetite rule over us, and woeful

Experience shews us that we are the Slaves

of Sin. Now, to complete this Evidence of

our Minds, and to render it convincing to

ourselves and others, that we are indeed the

Children of God, what more is Wanting,

than to destroy the Power of Sin, and to

give us up to follow the Dictates of Reason

in obeying the just Laws and Commands of

God? For this is a complete Evidence that

any Man is the Son and Servant of God,

that he loves him, that he obeys him, and

keeps his Commandments. You see then

what the Evidence of our own Spirit is: It

loves and delights in the Law of God, and

is restless to obey the Law it loves: With the

Mind I serve the Law of God, but with the

Flejh the Law of Sin: Which Words I desire

you to bear in your Memory, whilst I set

forth to you the Evidence of the Spirit of

God.

In the eighth Chapter St. Paul tells us, that the Redemption by Christ Jesus has put

an an End to the wretched Captivity we lived under: The Law of the Spirit of Life in Cbriji Jesus hath made me free from the Law of Sin and Death. Law here signifies Power; for Power is a Law to those who live under it. Now then the Power of the Spirit has destroyed the Power of Sin. The Power of Sin was opposite to the Mind and Reason of Man; so that Man, whilst he lived under that Power, was a Slave. But the Power of the Spirit is on Reason's Side, and works together with it; so that to be under this Power is a State of Freedom and Liberty: And therefore 'tis justly said, that the Law of the Spirit of Life hath made us free. The Consequence of our being under the Power of the Spirit is, that we walk not after theFk/h, but the Spirit, Ver. 4; 'that we mind the 'Things of the Spirit, Ver. 5; that we mortify the Deeds of the Body, Ver. 13; that we are the,Sons of God, Ver. 14; that we cry Abba, Father, Ver. 15. These are the Fruits of the Spirit. Now, to walk after the Spirit, and to do the Deeds of the Spirit, is to walk according to our own Mind and Reason; for Reason approved the Things of God, and the Things of the Spirit are the Things of God, To cry Abba, Father, proceeds from a settled, and undisturbed Mind, R 2 from

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from filial Duty and Reverence. Children, who live in Disobedience to their Parents, are not apt to meet them with these endearing Expressions: But, when the Child loves, and is under no Rebukes of Conscience for Misbehaviour towards his Parent, he meets him with these Words of Love and of Confidence. This therefore we owe to the Spirit: For before, however our Minds consented to his Laws, yet still we were Sinners, and Conscience stood between us and our Father; so that we could not approach without Fear and Trembling, our Minds still representing him to us rather as an injured Lord, than as a tender Father. But, since the Power of the Spirit hath stilled the horrid Contest that was in us between Reason and Sin, and that we both love and obey him, we now no longer fear his Presence; but, like Children longing for the Return of a kind Father, we run out to embrace him, with Words of Friendship and Affection in our Mouths, crying Abba, Father: And by this Means, says St. Paul, the Spirit itself bear et b witness with our Spirit, that we are the Children of God. With the Mind, says the Apostle before, I serve the Law of God: And now, says he, by the Spirit you obey the same Law; and the Spirit of God and your Spirit agree to 2 give

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