That these words are brought as a proof of the former assertion, is clear from the causal particle, For; but whether they are a proof of the privilege or qualification, is usually disputed. I think of both; as when they are explained will appear. Therefore I shall first open the words, and then suit the proof to the foregoing assertion.
First, In opening the words observe, -
1. Here is law opposed to law.
2. By the one we are freed from the other.
[1.] There is a perfect opposition of 'the law of the spirit of life in Christ Jesus, to the law of sin and death.' Here is law against law, and the spirit against sin, and life against death. Now, what are these two laws? I think they may be explained by that of the apostle: Rom. iii. 27, 'Where is boasting then? it is excluded; by what law? of works? nay, but by the law of faith.' What is there called the law of works, and the law of faith, is here called the law of the spirit of life, and the law of sin and death; in short, by these two laws is meant the covenant of works, and the covenant of grace.
(1.) The covenant of grace is called the 'law of the spirit of life in Christ Jesus.' A law it is, for it hath all the requisites of a law, a precept, and a sanction. They err certainly, that tell us the gospel is no law; for if there were no law, there would be no governor, and no government, no duty, no sin, no judgment, no punishment, nor reward. But of that more by and by.
(2.) A law of the spirit it is. Not only because of its spiritual nature, as it cometh nearer and closer to the soul than the law of outward and beggarly rudiments; and therefore Christ called the ordinances of the gospel, 'spirit' and: 'truth:' John iv. 24, - spirit, in opposition to the duties, or the legal administrations, which are called 'carnal ordinances:' Heb. ix. 10; and truth, in opposition to them again, as they are called 'shadows of good things to come,' Heb. x. 1. In this sense the gospel or new covenant, might well be called the law of the spirit; but not for this reason only, but because of the power of the spirit that accompanieth it; as 'tis said: 2 Cor. iii. 6, 'Who hath made us able ministers of the New Testament, not of the letter but of the spirit: for the letter killeth, but the spirit giveth life.' Lex jubet, gratia juvat; and the grace of the gospel is the gift of the spirit.
(3.) 'Tis called the spirit of life, because through the preaching of the gospel we are renewed by the Holy Ghost, and have the new life begun in us, which is perfected in heaven; and we are said: Gal. ii. 19, To be 'dead to the law, that we may live unto God;' that is, that by virtue of the Spirit of Christ dwelling in us, we may live righteously and holily to the glory of God.
(4.) It is the spirit of life in Christ Jesus, partly because he is the author and foundation of this new covenant; and partly, also because from him we receive the spirit, as from our head. We have the 'unction from the holy one:' 1 John ii. 10; and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord: Titus iii. 6. Thus I have plainly opened the first law mentioned. Let us address ourselves to the second.
[2.] The law of sin and death. Thereby is meant the covenant of works, which inferreth condemnation to the fallen creature, because of sin; and in part the legal covenant, not as intended by God, but need by them; it proved to them a law of sin and death, for the apostle calleth it 'the ministration of death:' 2 Cor. iii. 7, and verse 9, 'a ministration of condemnation.' Now, because it seemeth hard to call a law given by God himself, a law of sin and death, I must tell you it is only called so, because it convinceth of sin, and bindeth over to death; and that I may not involve you in a tedious debate, I shall expedite myself by informing you, that the law of works hath a twofold operation, the one is about sin, the other about wrath, or the death threatened by the law.
(1.) About sin, its operation is double.
(1st.) It convinceth of sin, as it is said: Rom. iii. 20, 'By the deeds of the law shall no flesh be justified in his sight: for by the law is the knowledge of sin.' That is, the use of it is to bring us to an acknowledgment of sin and guilt; for when the law sets before a man what God commandeth and forbiddeth, and a man's conscience convinceth him that he hath offended against it by thoughts, lusts, words, deeds, he findeth himself a sinner, and his heart reproacheth him as one that is become culpable and guilty before God; so that all are concluded under sin by the services of that covenant. Neither will the legal covenant help him, for that is rather an acknowledgment of the debt than a token of our discharge - a bond rather than an acquittance; 'an handwriting of ordinances against us:' Col. ii. 14; which did every year revive again the conscience and remembrance of sins: Heb. x. 3.
(2nd.) The other operation of the law about sin is, that it irritateth sin, and doth provoke and stir up our carnal desires and affections, rather than mortify them. For the more carnal men are urged to obedience by the rigid exactions of the law, the more doth carnal nature rebel; as a bullock is the more unruly for the yoking, and a river, stopped by a dam, swells the higher. The law requireth duty at our hands, but confers not on corrupt man power to perform it, and denounceth a curse against those that obey not, but giveth no strength to obey. That it is so is plain by that of the apostle: Rom. vii. 5, 'When we were in the flesh, the motions of sins which were by the law did work in our members to bring forth fruit unto death.' While we were under the dominion of corrupt nature, sins that were discovered by the law were also irritated by the law, as ill vapours are discovered and raised by the sun, which where hidden in the earth before; and so sin brought forth those ill fruits, the end whereof is death. But this is not to be charged on the law of God, but the perverseness of man; for the proper use of the law is to discover and restrain sin, and weaken it; not to provoke and stir it up. See how the apostle vindicateth God's law: Rom. vii. 7, 8, 'What shall we say then? is the law sin? God forbid: nay, I had not known sin but by the law: for I had not known lust unless the law had said, Thou shalt not covet: but sin, taking occasion by the commandment, wrought in me all manner of concupiscence.' Thus he answereth the objection, - If sin grow more powerful in us by the law, then is the law sin? No, far be it from our thoughts; the law is not the cause, but the occasion only, as sin showeth its power upon the restraint. Well, then, the ceremonies of the legal covenant do not mend the matter, for these are but a weak fence about our duty, and bridling more of our liberty, stubborn man spurneth the more against the law of God, and will not be subject to it.
[2.] The other operation of the law is about death, or the judgment denounced against sin; and so it is said, 'the law worketh wrath:' Rom. iv. 15, as it bringeth punishment into the world, and revealeth God's wrath against the transgressions of men, and raiseth the fears of it in our consciences; and it is called the law of death, because unavoidably it leaveth man under a sentence of death, or in a cursed and lost estate by reason of sin. These are the two laws.
2. By one law we are freed from the other. The apostle saith me, but he personateth every believer; they are all freed by the covenant of grace, from the bond and influence of the covenant of works; so it is a common privilege; what belongeth to one belongeth to all.
Secondly, My second part is to suit the words as an argument to confirm the former proposition.
1. They confirm the privilege, 'There is no condemnation to those that are in Christ.' They are free from the law of sin and death. He that is freed from the law is acquitted from condemnation; it can have no power over him.
2. The description is double: first, from their internal estate; they are in Christ; therefore they have the privileges and advantages of his new law - of the law of the spirit of life, which is in Christ Jesus: secondly, their external course, 'They walk not after the flesh but after the spirit.' They have a spirit, and a quickening sanctifying spirit, grace given them in some measure to do what the law enjoineth. Being under Christ's holy government, saith Diodate, they are freed from the deadly tyranny of sin by the spirit of life, freed from the yoke and dominion of sin, which bringeth death, and so 'walk not after the flesh but after the spirit.' This I think to be the true meaning of the words.
Now I come to the doctrines.
Doct. 1. That the new covenant is the law of the spirit of life in Christ Jesus.
2. That the new covenant giveth liberty (to all that are really under it) from the slavery of sin, and the condemning power of the law.
For the first point, that the new covenant is the law of the spirit of life in Christ Jesus. I shall divide it and prove, -
1. That the new covenant is a law.
2. That 'tis the law of the spirit of life in Christ Jesus.
First. That 'tis a law. That the gospel hath the force of a law, I shall evidence by these considerations, -
1. That man, being God's creature, is his subject, and standeth related to him, as his rightful governor, and therefore is to receive what laws he is pleased to impose upon him: Is. xxxiii. 22, 'The Lord is our judge, the Lord is our law-giver, the Lord is our king, and. he will save us;' and James iv. 21, 'There is one law-giver, who is able to save and to destroy.' Our subjection to God, as our sovereign, is built on our total and absolute dependence upon him, both for our creation and preservation; for we could neither make ourselves, nor preserve ourselves; and therefore we are subject to the will of another, whose we are, and whom we should serve.
2. Man as a reasonable and free agent is bound voluntarily to yield up himself in subjection to his proper lord. All the creatures are under the government of God, and so in a sense are under a law; for there is a certain course, within the bounds of which their natures and motions are limited and fixed: Ps. cxix. 91, 'They continue to this day, according to thine ordinances: for they are all thy servants;' and, Ps. cxlviii. 6, 'He hath established them for ever, and made a decree beyond which they shall not pass:' so Prov. viii. 29, 'He gave to the sea his decree, that the waters should not pass his commandments.' All creatures are balanced in a due proportion, and guided in their tract and course by an unerring hand, which is a kind of law to them. So man, as a creature, is subject to the direction of God's providence, as other creatures are; but as a reasonable creature he is capable of moral government, and of a law, properly so called; for so he hath a choice of his own, a power of refusing evil, and choosing good. Other creatures are ruled by a rod of iron, God's power and sovereignty; but man, whose obedience depends upon choice, is governed by laws which may direct and oblige him to good, and warn him and drive him from evil. Man is apt to be wrought upon by hopes and fears, which are the great instruments of government; by hopes of reward, and fears of punishment; and therefore he, not only put of his own interest, but duty to his creator, is bound to give up himself to do the will of God. This is called for; 2 Chron. xxx. 8, 'Yield yourselves to the Lord;' and 2 Cor. viii. 5, 'They first gave themselves to the Lord;' and Rom. vi. 13, 'Yield yourselves to the Lord;' and in many other places.
3. Man, being bound to obey the will of God, needeth a law from God to constitute his duty, and direct him in it; for without his laws, the subject cannot know what is due to his sovereign, nor can man understand what his duty is to his creator. In innocency he gave him a law written upon his heart, for God made him 'holy and righteous,' Eccles. vii. 29, and he was to perform such actions as became an holy and righteous creature; his nature bound him and fitted him to love God, and his neighbour and himself in a regular and due subordination to God. This law was sufficient to guide him while he stood in his integrity, and to enable him to please God in all things; for this law written upon his heart was both his rule and his principle. But consider men in their fallen estate; surely they needed a law, and that God should show them what was good and evil. The Gentiles had some relics of the law of nature: Rom. ii. 14,15, and so much sense of their duty left, as leaveth them not only culpable for their neglect of it, Rom. i. 20, 'But they are all become guilty before God,' Rom. iii. 19. With his people he dealt more favourably and graciously: Ps. cxlvii. 19, 20, 'He showed his word unto Jacob, and his statutes unto Israel: he hath not dealt so with any nation: as for his judgments they have not known them.' Alas! in the weakness to which we were reduced after the fall, how miserable should we be, and grope in the dark, if God had not given us a law, and showed us what is good! Were it not for the relics of nature in the Gentiles, the world would be but a den of thieves, and a stage of wickedness; and every one would do what is right in his own eyes; and though the interests of men causeth them to make laws for their own safety, but yet there is no sure and sufficient direction to guide them in their obedience to God, without his word. The laws of men have no other end than the good of human society, and reacheth no further than the government of the outward conversation; there is little or nothing in them to guide us in our obeying or enjoying God. This God hath done in his word, to the Jews of old, and to us Christians more fully; for 'We are built upon the foundation of the prophets and apostles;' Eph. ii. 20; namely, as they have showed us to live in obedience to God, as our proper and rightful Lord, and to enjoy him as our proper happiness. But to leave this general view of these things.
4. The gospel, which is both our rule and charter, is the law which in Christ's name is given to the world. That appeareth, -
[1.] By the titles or terms wherein it is expressed; as, Is. ii. 3, 'Out of Zion shall go forth the law, and the word of God from Jerusalem.' So Isa. lxii. 4, 'The isles shall wait for his law;' and Is. li. 4, 'A law shall proceed from me, and I will make my judgment to rest for a light to the people.' And in the New Testament it is called 'The law of faith,' Rom. iii. 27, and the 'Law of Christ,' Gal. v. 2, so that the doctrine of salvation by Christ is that law which we should abide by.
[2.] The reason of the thing showeth it. For here is, -
(1.) A governor or ruler, the Lord Christ, who hath acquired a new dominion and empire over the world, to save and to rule men upon his own terms: Rom. xiv. 9, 'For to this end Christ both died, and rose, and revived, that he might be lord both of dead and living;' and, Acts ii. 36, 'Therefore let all the house of Israel know assuredly, that God hath made the same Jesus whom ye have crucified, both Lord and Christ;' and Ps. ii. 7-11, so that he is lord of the new creation; and man doth owe obedience not only to God as creator, but to Christ as redeemer and ruler.
(2.) Christ being possessed of this lordship and dominion, hath made a new law of grace, which is propounded as a remedy for the relieving and restoring the lapsed world of mankind to the grace and favour of God; granting pardon and life to all that sincerely repent and believe in him, and live in new obedience; and peremptorily concluding and damning those to everlasting death that shall refuse these terms.
(3.) This new constitution and gospel covenant hath all the formalities of a law. And here I shall show you, first, wherein it agreeth; and, secondly, wherein it differeth from the laws of men.
First, Wherein it agreeth. First in the promulgation of it with full authority; it is not only enacted plena jure, by an absolute and uncontrollable right; but proclaimed by authorised messengers sent by the Lord Christ, who in his name were to require the obedience of the world to his new law: Mat xxviii. 19, 20, 'All power is given to me in heaven and earth: go ye forth therefore and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost; teaching them to observe all things whatsoever I have commanded you.' He sendeth abroad his heralds, summoning the world to obedience: Acts v. 31, 'Him hath God exalted with his right hand to be a prince and a saviour, to give repentance and remission of sins:' and Acts xvii. 30, 'The times of this ignorance God winked at, but now commandeth all men everywhere to repent;' he commandeth all men to repent, because he 'will judge the world in righteousness by the man whom he hath ordained,' Acts xvii. 31; and Acts x. 36, 'We preach peace by Jesus Christ, who is lord of all.' In these places Christ's right and authority is asserted; and the gospel is preached in his name, and the world invited and commanded to obey.
2. In the obligation and force. There is not only direction given to us to obey the gospel, but a charge and obligation is laid upon us. The gospel is sometimes called 'The counsel of God:' Luke vii. 30. 'They rejected the counsel of God against themselves.' Sometimes the law of God is called his counsel, as it is the result of his wisdom; and his law, as it is the effect of his legislative will. He would not only direct and instruct the creature by his counsel, but oblige him by his authority; decretum necessitatem facit, exhortatio liberam voluntatem excitat, saith the canonist, - Exhortation or advice serveth to direct or excite one that is free, but a decree and law implieth a necessity to obey. So Jerome, Ubi consilium datur, offerentis arbitrium est: ubi praeceptum, necessitas servitutis. Counsel and precept differ. Precept saith, not only we shall do well to do so, but we must do so. Counsel respects friends, a precept subjects. There is a coactive power in laws; God hath not left the creatures to comply with his directions if they please; no, there is a strict charge laid upon them; they must do it at their peril. Laws have a binding force, from the authority of their lawgiver. God giveth us counsel as a friend, but commandeth us as a sovereign. Therefore we read much of the 'obedience of faith:' Rom. xvi. 26, 'The gospel was manifested to all nations, for the obedience of faith,' and Rom. i. 5. 'We have received apostleship for the obedience of faith,' among all nations: so Acts vi. 7, 'And a great company of priests were obedient to the faith;' and 2 Cor. x. 5, 'Bringing every thought into captivity to the obedience of Christ;' and 1 Pet. i. 22. 'Having purified your hearts in obeying the truth through the spirit;' and Acts v. 32, 'The Holy Ghost which is given to them that obey.' All this is said to show it is not arbitrary or indifferent, but we are bound by the authority of this new law.
3. This law hath a sanction, otherwise it were but an arbitrary direction, though delivered in a preceptive form. The sanction is by promises of reward, or by threatenings of punishment; the precept establisheth man's duty, and is the rule of our obedience, which if it be neglected, infers culpam, fault or blame. The sanction is the rule of God's proceeding, and so it inferreth poenam, punishment: Mark xvi. 16. The law of grace threateneth us with the highest penalties: John iii. 19, 'This is the condemnation, that light is come into the world, and men love darkness rather than light;' and Heb. x. 2, 9, 'Of how much sorer punishment suppose ye shall be thought worthy,' &c.; though in the loss all are equal, yet conscience in hell hath a kind of accusation, or self-tormenting, in reflecting upon the refusal of the remedy, or losing the special advantages we had by the gospel. As the breach of the law is vindicated on the Jew first, Rom. ii. 9, so the gospel when known to be the only way of peace and life, it is the worse for us in the judgment, if we neglect it. Secondly, the promises are given to sweeten the precepts to us, that we may obey in love, not as slaves, for fear of punishment only. Forced motives change not the heart - endure not long; therefore in Christ's law there are promises of pardon of sin, adoption into God's family, and finally eternal life. We make the precept to be the way to the promise; and God maketh the promises to be the motive to the precept. We keep the precept to obtain the promise; but God propoundeth the promise that we may keep the precept more comfortably. We aim at happiness, but God aimeth at obedience, and maketh that the end of all his promises; so that we must obey the command, that we may obtain the blessing of the promise, and be assured of it; and we believe the promise, that we may obey the precept.
4. This sanction supposeth an exercise of government according to law; and so that there is a just governor and administrator, who will take account how this new law of grace is kept or broken. So there is here now in part, both in the way of internal or external government. First, internal government, as 'The kingdom of God is within us:' Luke xvii. 20. Soul-government is carried on according to this rule of commerce, between us and God. As there is a sense of our duty written upon our hearts, a remaining inward principle, inclining us to it, Heb. viii. 10; so there is a fear of our judge, who will call us to an account for the violation of his law; an inward sentence of life or death upon us, as we do good or evil; the bitter afflictive sense of God's displeasure in case of evil; and the rewards of love and obedience, as tests of God's acceptance, given us by his Spirit upon our fidelity to Christ, a real lively joy, and peace of conscience: 2 Cor. i. 12, 'This is our rejoicing, the testimony of our conscience,' Rom. v. 1. 'Being justified by faith, we have peace with God;' Rom. xiv. 17, 'For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.' Secondly, God's external government is according to the law of the gospel. God interposeth now and then, punishing the contempt of the gospel with remarkable judgments: Heb. ii. 1, 2, 3, 'Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip; for if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward how: shall we escape if we neglect so great salvation, which at first began to be spoken by the Lord himself, and was confirmed by them that heard it?' And eminently dispensing his blessing where the gospel is favoured and obeyed, and prospereth, as he blessed the 'house of Obed-edom for the ark's sake;' but more fully at the day of judgment the wicked have their full punishment: 2 Thes. i. 8; 'Coming in flaming fire, rendering vengeance to all those that know not God, and obey not the gospel.'
Secondly, I shall show you wherein the gospel, as a law, differeth form ordinary laws among men. (1.) Men in their laws do not debate matters, but barely injoin them, and interpose their authority; but God condescendeth to the infirmity of man; and seemeth to come down from the throne of his sovereignity, and reasoneth, and persuadeth, and beseecheth men that they will not forsake their own mercies: Isa. xlvi. 8, 'Remember this, show yourselves men, bring this to mind again, O ye transgressors:' and Isa. i. 18, 'Come, let us reason together.' God is pleased to stoop to sorry creatures, and to plead, and argue with them: so 2 Cor. v. 20, 'We as ambassadors in God's stead, do beseech you to be reconciled.' Men count it a lessening to their authority to proceed to entreaties; but the clemency of the Redeemer's government is otherwise.
(2.) The law of God bindeth the conscience and the immortal souls of men; condemneth not only acts, but thoughts and lusts: Mat v. 28, 'The law is spiritual,' Rom. vii. 14. With man, thoughts and desires are free till they break out into act (3.) Man's laws do more incline to punishment than reward. For robbers and murderers, death is appointed; but the innocent subject hath only this reward, that he doth his duty, and escapeth those punishments. In very few cases doth man's law promise reward. The inflicting of punishment is the proper work of man's law, and the great engine of government, because its use is to restrain evil; but God's law propoundeth rewards equal to the punishment. Eternal life on one hand, as well as eternal death on the other: Dent xxx. 15, 'See, I have set before you life and good, death and evil;' because the use of God's law is to guide men to their happiness. It is legia candor, the equity and favour of man's law to speak of a reward; it commands many things, and forbids many things, but still under a penalty; its natural work is punishment, and it doth not invite men to a duty by a reward: ex malis moribus humanae leges, to restrain evil is their work. (4.) Human laws threaten temporal punishment; but God's law threateneth eternal punishments and rewards: Mark ix. 44, 'Where the worm dieth not, and the fire is not quenched.' He is a living God: Heb. x. 31, into whose hands we fall when we die.
Use 1. Is to humble us that we bear so little respect to the precepts of the gospel, and do so boldly break them, and so coldly perform the duties thereof. We fear temporal power more than eternal, a prison more than hell; and therefore can dispense with God's law to comply with our own lusts. A little profit or a little danger will draw men into the snare, when eternal death will not keep them from it. Oh rouse up yourselves. Are you not Christ's subjects? Is not he a more powerful sovereign than all the potentates in the world? Doth he not in his gospel give judgment upon the everlasting state of men? and will this judgment be in vain? Hath he not appointed a day when all matters shall be taken into consideration? Will not sin, when it comes to be reviewed, have another countenance? Awaken then your sleepy and sluggish souls. If you can deny these truths, go on in the neglect of Christ, and breach of his laws, and spare not; but if conscience be sensible of his authority, break off your sins by repentance, sue out your pardon in his name; devote yourselves to God, walk more cautiously for time to come. God will not wink always at your disloyalty.
Use 2. is direction to us. If you would not be flighty in the duties of the gospel, look upon it as a law, and let me commend these rules to you.
1. Never set Christ's mercy against his government. He is a saviour, but he is also our lord, and must be obeyed; and faith implieth a consent of subjection, as well as dependence.
2. Cry not up his merits against his Spirit. His merit is your ransom, but his Spirit is your sanctifier; and this law is the law of his Spirit, the one implieth the other; his Spirit implieth the merit of Christ, by bringing you under the law of grace.
3. Set not the ends of Christ's death one against the other. He that died that he might reconcile you to God, died also to bring you into obedience; it is a mercy to be redeemed from wrath; but it is as great if not a greater mercy to be redeemed from sin. Titus ii. 14.
4. Do not so put all upon Christ as to exempt yourselves from the jurisdiction of God; no, Christ 'redeemed us to God,' Rev. i. 9. To him we were first lost; to him we must be recovered, that he may not lose the glory of his creation in Christ. We are not without law: 1 Cor. ix. 21, not anomoi, without the law to God, but under the law to Christ; we are not to be irregular, but to rule all our actions by the law of Christ. To carry ourselves as without law, if we challenge it de jure, is to affect to be gods; de facto, it is to be as devils, the greatest rebels in nature.
I come now to the second doctrine observed.
Secondly. That the gospel is the law of the spirit of life in Christ Jesus. Here I shall inquire, -
1. What is the spirit
2. From whom we receive it.
3. By what law.
1. What is the spirit here spoken of? I answer, both the person of the Holy Ghost, and the new nature.
[1.] The person of the Holy Ghost cannot be excluded; partly, because he is Christ's witness and agent in the world, who is powerfully able to apply whatever he hath procured for us, and to give us the effect of all his offices: John xv. 26, 'But when the comforter is come, whom I will send to you from the Father, even the Spirit of truth that proceedeth from the Father, he shall testify of me:' and John xvi. 14, 'He shall take of mine, and glorify me.' He revealeth the tenor of Christ's doctrine, and attests the truth of it by his gifts and graces bestowed upon the church, and to every one of us in particular, by his powerful effects in our hearts. Therefore it is said, 'We are witnesses of these things, and so is the Holy Ghost, which he hath given to them that obey,' Acts v. 32. Christ that taught us the Christian religion, doth work it in us by his Spirit, and so doth confirm it to us. And partly, because by this means all the divine persons have their distinct work and share in our recovery to God: 1 Pet. i. 2, 'Elect according to the fore-knowledge of God the Father, through the sanctification of the Spirit, unto obedience and sprinkling of the blood of Christ.' The Father concurs by electing, the Son as purchasing, the Spirit as sanctifying and inclining us to God. As the Father must not be without the glory of his free grace, nor the Son of his infinite merit; so neither the Holy Ghost of his powerful and effectual application. And partly also, because this is agreeable to the economy or dispensation that is observed among the divine persons. The Spirit is the effective power of God; therefore he it is that causeth our life, or by regeneration infuseth a new life into us: Ezek. xxxvi. 27, 'I will put my Spirit into you, and cause you to walk in my ways.' I prove it by three arguments. The first is taken from the nature of the thing itself. Certainly we cannot live independently without the influence of God; for all life is originally in him, and from him conveyed to us, and that by his Spirit. In life natural, it is clear, all that God did in creation was done by his Spirit: Job xxvi. 13, 'By his Spirit he hath garnished the heavens, his hands hath formed the crooked serpent.' The Spirit is the immediate worker in the creation of the world; by his concurrent operation with the Father and the Son, all things were produced; he speaketh there of the heavenly bodies and constellations. And again in Ps. civ. 30, 'Thou sendest forth thy Spirit, and they were created.' And when the creation of man is spoken of: Mal. ii. 15, 'Did he not make one? yet had he the residue of the Spirit' It is true also of spiritual life, which is called a new birth; and no man can 'enter into the kingdom of God but he that is born of water and the Spirit,' John iii. 5; and it is called a new creature; all creation is of God: 2 Cor. v. 17, 18, 'A resurrection to life;' or a quickening dead souls, Eph. ii. 1, 5, 'And you hath he quickened who were dead in trespasses and sins. Even when we were dead in sins, hath he quickened us together with Christ.' And therefore the spirit of life is from God. Now if God effecteth all these things by his Spirit, to whom but him alone is our salvation to be ascribed? as the scripture doth frequently mention. My second argument is taken from our incapacity to help ourselves, and recover ourselves from the devil, the world, and the flesh, to God. So blind are our minds, so depraved are our hearts, so strong are our lusts, and so many are our temptations, and so inveterate are our evil customs, that nothing will serve the turn but the Spirit of God, who doth 'open the eyes of our mind:' Eph. i. 18, change our hearts: Titus iii. 5, reconcile our alienated and estranged affections to God, that we may return to his love, and live in obedience to him, and finally, be presented before him, as fit to live for ever in his presence: Col. i. 21, 22, 'and you that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblamable, and unreprovable in his sight.' All this doth the powerful and all-conquering Spirit of God, by virtue of the meritorious purchase of Christ. In short, he findeth in us such addictedness to sin, such a love to the present world, such indulgence to the flesh, as beareth down both reason and the authority of God, that no less agent can do the work. My third reason is taken from the subsequent effects. If this life be strengthened by the Spirit, it is much more wrought and infused by the Spirit at first, when all is against it. Now the scripture is copious in asserting the supply of the Spirit of Christ, as necessary to do and suffer the will of God: Eph. iii. 16, 'Strengthened with all might in the inner man, from the Spirit:' 1 Pet. iv. 14, 'The Spirit of God and of glory resteth upon you.' Surely he that must help us when we are living must quicken us when we are dead; and he that is necessary to break the force of our carnal affections still after they have received their death wound, was absolutely necessary to overcome them at first, when in full strength. The necessity of strengthening grace doth much more show the necessity of renewing grace; for there needs much more power to overcome the corruptions of nature, than to heal or prevent the infirmities of the saints.
[2.] The new nature is the product of the Holy Ghost: John iii. 6, 'That which is born of the Spirit is spirit.' Men become spiritual in their dispositions, inclinations, actions and aims, from the effects of the spirit of regeneration, which may be considered with respect to God or to man.
(1.) How the converted person or new creature standeth affected to God, seemeth to be set forth by the apostle in that place: 2 Tim. i. 7, 'For we have not received the spirit of fear, but of love and power, and a sound mind.' I shall explain it. Observe in the negative description, but one part only of mortification is mentioned - deadness to the fears of the world. But that defect may be supplied from another scripture: 'The spirit lusteth against the flesh:' Gal. v. 17, - he deadeneth us to the delights and hopes of the world, as well as the fears and sorrows; but the one is understood in the other; for this spirit causeth us to prepare for sufferings in the world, and to look for no great matters here, but to expect crosses, losses, wants, persecutions, injuries, painful sicknesses, and death; and doth fortify us against all bodily distresses, that we are not greatly moved by them, considering our relation to God and interest in blessedness to come, which doth weigh down all so it is not a spirit of fear. But then you must enlarge it by considering the main work of the Spirit, which is to subdue the lusts of the flesh, that the government of God may be set up in our hearts; for the flesh is the great rebel against God and sanctified reason. Therefore we must obey the Spirit, and take part with it in these strivings; yea, we must strive against the flesh, and overcome it, so as to prevent all wilful reigning sin: for they that have the Spirit live in no sin, but only smaller human frailties. Surely where the spirit prevaileth it crucifieth the flesh, and causeth men to live above all the glory, riches, and pleasures of the world, and mortifieth our sensuality more and more, and doth conquer and cast down our strongest, sweetest, dearest lusts, that they may not hinder our love and obedience to God in Jesus Christ. But then for the positive part of the description. It is a spirit of love, power, and a sound mind; that is, the three effects of it are life, light, and love. There is a new vital power, called there the spirit of power; and then he possesseth our hearts with predominant love to God, called there the spirit of a sound mind; so that by these three effects, doth the Spirit, renewing and sanctifying the souls of men, discover itself; in enlightening their minds, and opening their hearts, and fortifying their resolutions for God and the world to come; and these three effects do answer the nature of God, whom we apprehend under the notions of wisdom, goodness and power. To his wisdom there answereth the spirit of a sound mind; to his goodness, the spirit of love; and the spirit of power, to the power of God; so that by these graces we are made 'partakers of the divine nature:' 2 Pet i. 4, and do in some sort resemble God. And these suit with the word of God, which is sometimes represented as light, because the wisdom of God shineth forth there, and is represented in the mysteries of the gospel, where the way of salvation is sufficiently taught: 'We speak wisdom among those that are perfect:' 2 Cor. ii. 6, 'The holy scriptures are able to make us wise to salvation:' 2 Tim. iii. 15. Sometimes the gospel is called the power of God: Tit ii.11, and Jude 4. Or the goodness of God, because it representeth the wonders of God's love in our redemption by Christ, and the rich preparations of grace he hath made for us. And these three effects of the spirit suit with the three fundamental graces, faith, love, and hope. The spirit of a sound mind is elsewhere called the 'spirit of faith:' 2 Cor. iv. 13, which is the eye of the new creature; and the spirit of love is with a little variation called 'Love in the spirit:' Col. i 8, and is the heart of the new creature; and the spirit of power is hope, called elsewhere 'Abounding in hope through the power of the Holy Ghost:' Rom. xv. 13, which is the strength of the new creature, whereby we overcome sins and temptations. And in all these effects doth the life and power of true godliness consist; for surely, he is sufficiently furnished for the kingdom of heaven, and all the duties thereof, whose mind is enlightened to know God in Christ Jesus, and inclined to love God, and live to him, and who hath chosen the blessedness of the next world for his portion, and liveth in the joyful hopes and foresight of it; this man hath the true spirit of the gospel, and his conversation will be answerable, for there are three words by which a good conversation is usually expressed - holiness, heavenliness, and godliness. Holiness is sometimes spoken of as distinct from godliness: 2 Pet iii. 11; and so holiness noteth purity and hatred of sin, and abhorrence of sin; this is the fruit of the sound mind, or the love and knowledge of God in Christ; for he that sinneth hath not seen God: 3 John 11, that is, hath no true apprehension of him; for if we rightly beheld 'the glory of the Lord' in a glass of the gospel 'we are changed into his likeness,' 2 Cor. iii. 18. And faith, which is but the knowledge of the gospel with assent, doth purify the heart: Acts xv. 9. The next property is godliness, or an inclination and addictedness to God, and is the fruit of love which subjecteth all to God, and raiseth the heart, and resigneth it to him, and maketh it fit to serve, please, glorify and enjoy him: 2 Cor. v. 14,15, 'For the love of Christ constraineth us, because we thus judge, that if one died for all then were all dead: and that he died for all, that they which live should not henceforth live to themselves, but unto him which died for them:' 1 Pet iv. 6, 'For this cause was the gospel also preached unto them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit:' 1 Cor. vi. 20, for 'ye are bought with a price, therefore glorify God in your spirits, which are God's.' Love is most seen in a thorough resignation and obedience unto God, and a desire of communion with him here: Eph. ii. 8, and the full fruition of him hereafter: 2 Cor. v. 1. The last property is heavenliness: Phil. iii. 20, but 'Our conversations are in heaven, from whence we look for a Saviour.' This the Spirit worketh in us by hope, which fortifieth us against all the terrors and delights of sense: 1 John iv. 4-6, 'Greater is he that is in you, than he that is in the world; they are of the world, therefore speak they of the world, and the world heareth them. We are of God; he that knoweth God, heareth us; he that is not of God, heareth not us: hereby know we the spirit of truth, and the spirit of error.' The apostle is speaking there of the trial of spirits, and he puts the difference upon the issue - the Spirit of God, and the spirit of the world, and showeth the one must needs be more powerful than the other; so in that other text: 1 Cor. ii. 12, 'For we have not received the spirit of the world, but the spirit which is of God.' A spirit raised to God, and seeking the happiness to come, weaneth us and draweth us off the world, and so giveth us power to overcome not the world only, but the flesh and the devil also.
(2.) Consider this spirit, as it fitteth us and frameth us for our duty to man. That the apostle showeth: Eph. v. 9. 'For the fruit of the Spirit is in all goodness, righteousness, and truth;' that is, the spirit that God hath sent among us by the preaching of the gospel doth bring forth and produce in us all kindness, justice and fidelity. There is not a more benign, affable thing than the gospel spirit, nor anything that doth more fit us to live peaceably and usefully in human society. The first property is all goodness, for God is good to all, and his spirit is called a good spirit: Ps. cxliii. 10. It causeth us to love alt mankind with a love of benevolence; and those that are holy and partakers with us in the same grace, with a special love of complacency. This not only keepeth us from doing those things which would hinder their good, but also inclineth us to seek their good, by all means possible, especially the best good for them, and if others do injuries to us, to forgive them, as 'God, for Christ's sake hath forgiven us.' The second operation which the Holy Ghost produceth in us is righteousness, or justice in all our dealings, giving every one his due, honour to whom honour, tribute to tribute, and praise to whom praise belongeth, not borrowing without a mind or ability to pay, which is but a specious robbery; and it is a shame so many Christians are guilty of it; I am sure 'tis contrary to the Spirit of God, for when God hath done so much to manifest his justice to the world, all that have the Spirit of God should be very righteous, far from oppression, fraud, or detention of what is another man's. The third thing is truth, or fidelity; whereby we carry ourselves sincerely, and free from hypocrisy and dissimulation, or lying, cozenage and deceit. God is a God of truth, and the holiness he worketh in us is true holiness; the apostle groundeth his exhortation upon that, 'Wherefore put away lying:' Eph. iv. 24, 25, 'and speak truth every man to his neighbour.' 'Tis a sin inconsistent with sincerity more than any other. Well, then, this is the gospel spirit; now the Holy Ghost doth not only plant these graces in us at first, but doth continually increase them, and assist us in the exercise of them. He doth plant them in us at first. Faith is his gift, and it is he doth change our hearts, and kindle an holy love in us to God, and raiseth the heart to the hope of salvation: 1 Pet. i. 9, 'Begotten to a lively hope.' This is his first work, for men must be good before their actions can be good; then he doth increase grace, making all outward means effectual to this end and purpose; this is called 'the supply of the Spirit of Christ Jesus:' Phil i. 19, meaning thereby a further addition of grace wrought in us by the Spirit, whereby we grow and advance in the way to heaven. These impressions are weak in us at first, but they are increased by the same author or agent in the use of the same means. Lastly, he doth assist us in the exercise of the same grace, still working in us what is pleasing in the sight of God: Heb. xiii. 21. He concurreth to every action, and we do not only 'live in the spirit, but walk in the spirit:' Gal. v. 25. All along we are quickened by his influence.
2. Let us in the next place consider-from whom we receive it. It is said here the spirit of life 'which is in Christ Jesus,' it belongeth to Christ to give the spirit.
[1.] He is the head of the renewed state. Christ was filled with the Spirit to this end, to be the head, or quickening spirit to his mystical body: 1 Cor. xv. 45, 'The first Adam was made a living soul, the second a quickening spirit;' not only as he giveth us the life of glory, but the life of grace also: so Eph. i. 22,23, 'He is head over all things to the church, which is his body, the fulness of him that filleth all in all.' He is an head, not only to govern and defend the church, but to give them spiritual life and motion, as the head doth to the members; for he filleth all with grace. All believers are supplied from this fountain, and continually supplied, 'Till they be filled with all the fulness of God:' Eph. iii. 17,18,19, that is, with all the grace he meaneth to impart to us. Well, then, the spirit is given by Christ: John iv. 14, 'Whoso drinketh of the water that I shall give, shall never thirst, but the water that I shall give him, shall be in him a well of water, springing up to everlasting life.' It is a living conduit: John vii. 38,39.
[2.] It is his law that is written upon our hearts by the Spirit. The new covenant is made with sinners in Christ: Heb. viii. 8-10, 'Behold the days come (saith the Lord) I will make a new covenant with the house of Israel, not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant; for this is the covenant I will make with the house of Israel, I will put my laws into their minds, and write them in their hearts.' Now he that taught us the Christian faith and religion, doth impress it upon us by his Spirit; we find a power, more than can be from the words alone, in the effects on ourselves. This cometh from Christ, whose law it is, but it is immediately wrought by the Spirit.
[3.] Christ promised it, therefore Christ giveth it: John xv. 26, 'The comforter shall come, whom I will send you from the Father.' By virtue of his merit and intercession, Christ, from the Father, sendeth forth the all-conquering Spirit to subdue the world to himself. He promised before hand to send down this sanctifying Spirit into men's souls, to do this work upon them.
[4.] He giveth it on his own conditions, that is to say, of faith: John vii. 37, 38, 'If any man thirst, let him come to me, and drink; he that believeth in me, out of his belly shall flow rivers of living water: but this he spake of the Spirit, which they that believe in him should receive.' And repentance: Acts ii. 38. 'Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Ghost.' Now these are the conditions of the new covenant, which Christ brought out of the bosom of God.
3. By what law? By the gospel. This is 'the law of the Spirit of Christ.' There is some little of the spirit given by the light of nature, to help men to read the book of the creatures: Rom. i. 19. God showed it them; they might see somewhat of God in the creatures, his wisdom, power, and goodness; and God excited their minds to behold it, and did dart in some light into their consciences. There was more of the spirit given by the legal covenant; they might see much more of the power, wisdom and goodness of God in his statutes and laws than heathens could in the book of nature; but generally it wrought unto bondage. The free spirit was but sparingly dispensed, and to some few choice servants of God; but these were but as a few drops of grace; the great flood of grace was poured out by the gospel. The apostle puts the Galatians to the question, by what doctrine they received the Spirit: Gal. iii. 2, 'This only would I learn of you, received you the Spirit by the works of the law, or by the hearing of faith?' He appealeth to their conscience and experience, what kind of doctrine conveyed the Spirit to them, - the preaching of the law, or the preaching of the gospel; and this is meant not only of the Spirit that wrought miracles, but the sanctifying Spirit. He speaketh of both, ver. 5, 'He therefore that ministereth to you the Spirit, and worketh miracles among you.' Where the ministration of the Spirit is made a distinct branch from working miracles; 'doth he it by the works of the law, or by the hearing of faith?' So that the Spirit of regeneration, sanctification and adoption, cometh by the doctrine of the gospel. I will prove this by some reasons.
[1.] From the institution of God. God delighteth to bless his own means; and the great institution of God for the benefit of mankind is the gospel, which being a supernatural doctrine, needed to be attested from heaven, that the truth of it might be known by the mighty power that doth accompany it. Therefore this new covenant is the law of the spirit; the powerful influence of the Spirit of God on all those that submit to it, is the seal and confirmation of it. No other doctrine can so change the soul, and convert it to God: John xvii. 17, 'Sanctify them through the truth, thy word is truth.' John viii. 31, 32, 'And ye shall know the truth, and the truth shall make you free.' That is to say, then we know it to be the truth, a doctrine of God, sanctifying us, and making us conquerors over sin and Satan.
[2.} From the nature of the gospel. For God will work agreeably by suitable means, not only agreeable to the subject upon which he worketh, the souls of men, but agreeably to the object by which he worketh.
(1.} In the general. It is a spiritual doctrine. By a spiritual doctrine he will pour out more of the Spirit, which was but sparingly dispensed when the ordinances which he instituted were carnal and bodily; more fully, when he had given a law that suited more with his own spiritual nature, and came closer to the soul of man, than the law of a carnal commandment. This law was the law of the spirit; when he would break the obstinacy of the Jews he tried them by many positive laws and external observances; but when he would reduce the world into a state of liberty, his laws were spiritual and rational, and with them he poureth out a mighty spirit; therefore the apostle intimateth that they served God 'in the oldness of the letter, but we serve him in the newness of the spirit:' Rom. vii. 6, that is, in that true holiness whereunto we are renewed by the Holy Ghost, through the preaching of the gospel, which is called the 'ministry of the spirit:' 2 Cor. iii. 8. There was more letter then, but more spirit now: Phil, iii. 3. A believer hath 'no confidence in the flesh;' doth not place his hope in the observances of 'carnal ordinances,' but 'rejoiceth in Christ Jesus,' serving God in the spirit.
(2.) More particularly, the gospel is suited to the operation of the Spirit; it being a doctrine of profound wisdom, great power and rich goodness, in comparison of which all other knowledge is but cold and dry. The spirit we are possessed withal is but a transcript of the word: Heb. viii. 10: 2 Cor. iii. 3, 'Ye are manifestly declared to be the epistle of Christ, written not with ink, but with the Spirit of the living God.' There is the prescript, there the transcript; as suppose a man would stamp his coat of arms upon wax, there needeth wax, a seal graven with it, and a hand to apply it; this is the case here. God would stamp his image upon our souls, but first the characters of it are upon the word. By this word of wisdom, he will give us the spirit of a sound mind, that we may know God and ourselves, and the difference between good and evil; by this word of grace, or account of his love to us in Christ, he gives us the spirit of love; by this word of power, wherein there are such rich and great promises, he will raise a noble spirit in us to carry us above the world. The stamp is prepared only to make an impression; there is required a strong hand to apply it to the heart of man; for though the gospel doth powerfully excite our dead and drowsy hearts to spiritual and heavenly things, yet it is not enough that the doctrine be opened, but it must be applied to the soul by the Spirit, or else it is not healed and changed. The word is the means, but the Spirit reneweth us as the principal cause; for the word doth not work upon all, nor upon all those alike on whom it worketh. The gospel is a fit instrument for it. Everything communicateth its own nature; fire turneth all about it into fire; an holy and heavenly doctrine is fit to beget an holy and heavenly spirit.
(3.) For the honour of our Redeemer; in his lordship or kingly office; who as he requireth new duties of man fallen and disabled, so he giveth strength proportionably. The difficulty of our recovery lay not only in our reconciliation with God, but in the renovation of our nature, and subduing our obstinacy, or changing our hearts. Of his prophetical office; that we might have the effect and comfort of it, external doctrine is not only necessary, but the illumination of the Spirit; who 'leadeth us into all truth.' His priestly office; that his merit may be known to be full, his intercession powerful, it is needful that such a gift should be given to his people as the visible pouring out of the Spirit: Acts ii. 30.
Use 1 is, to convince the rabble of carnal christians, how little they have gained by that christianity they have. Alas! in what a case are those poor souls who have not the Spirit of Christ: Rom. viii. 9, 'If any man hath not the Spirit of Christ, he is none of his.' They do not belong to Christ, have no interest in the fruits of his redemption; and then how will ye stand before God in the judgment, and make answer to all that may be alleged against you - the accusations of the law, or Satan, or your own consciences? Certainly the guilt of sin remaineth, where the power of it is not broken. There are christians in name, and christians in power; in profession, and in deed and in truth; christians in the letter, and christians in spirit: these are such as are sanctified by the Spirit unto obedience; and none but such have interest in the comfortable promises of mercy of the new covenant: Gal. vi. 16, 'As many as walk according to this rule, peace and mercy be upon them.' And none other shall be saved at last: Heb. v. 9, 'He is the author of salvation to them that obey him:' Heb. xii. 14, 'Without holiness no man shall see the Lord.'
Use 2 is, to humble the better sort of Christians, that they have gotten so little of the Spirit, that the effects of it in their souls are so imperfect, clouded with a mixture of remaining infirmities. All that are godly have this spirit, are guided by it, walk after it; but all have it not in a like measure. Some are weak; it doth not subdue their lusts and fears, nor breed such mortification and courage as should be found in the disciples of Christ; these want comfort, if possibly they should be sincere; for their evidences are not clear by which they should be tried. Mortification: Gal. v. 24, 'They that are Christ's, have crucified the flesh, with the affections and lusts thereof.' Courage: 1 Pet. iv. 14, 'If ye be reproached for the name of Christ, happy are ye.'
Use 3 is of directions to all sorts of Christians.
1. Do all your duties, as those that are under the law of the spirit of life. Not in the oldness of the letter, but the newness of the spirit; not customarily, formally, but seriously, with a life and a power. Believe in the spirit: 1 Cor. ii. 5, 'That your faith should not stand in the wisdom of men, but in the power of God.' Love in the spirit: Col. i. 8, 'Who also declared to us your love in the spirit,' Hope in the spirit: Gal. v. 5, 'For we through the spirit wait for the hope of righteousness of faith.' Hear in the spirit, pray in the spirit, and obey in the spirit: 1 Pet i. 22, 'Seeing you have purified your souls in obeying the truth through the spirit' Let there be a spirit and life in all that you do.
2. Beg of your Redeemer to pour out a fuller measure of his Spirit in your souls; he hath promised it: Zech. xii. 10, 'I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication:' Isa. xliv. 3, 'For I will pour water upon him that is thirsty, and floods upon the dry ground; and I will pour my Spirit upon thy seed, and my blessing upon thine offspring.' The saints have begged it earnestly: Ps. cxliii. 10, 'Teach me to do thy will, for thou art my God, thy Spirit is good: lead me into the land of uprightness:' and Luke xi. 13, They that ask, shall have. None lack this grace, but those that forfeit it by neglect and contempt, and resistance of the motions of his Holy Spirit.
3. Use ordinances to this end. All these are helps and means to obtain it. The gospel worketh morally and powerfully. It is the 'divine power giveth us all things to life and godliness,' therefore in the use of means you must wait for it: 2 Pet. i. 3 'According to his divine power he hath given us all things.'
4. Let us examine often, and see if we are partakers of his spirit. Two evidences there be of it, and they are both in the text, life and liberty. First, life, for this spirit is called 'the spirit of life in Christ Jesus;' by it we are enabled to live the life of faith and holiness: Gal. ii. 20, 'I live by the faith of the Son of God.' Doth it rule the main course of your lives? Denying the pleasures and profits and honours of the world, we must live in Christ and to Christ; we must not only seek truth in the gospel, but life in the gospel. Secondly, liberty: 2 Cor. iii. 17, 'Where the Spirit of the Lord is, there is liberty.' There is more alacrity, readiness and cheerfulness in obedience: Ps. cxix. 32, 'I will run the ways of thy commandments, when thou shalt enlarge my heart.' It is a liberty not to do what we list, but what we ought, and that upon gracious and free motives, with a large heart that can deny God nothing, but is sweetly and strongly inclined to him.
Home | Sermons | Biography | Writings | Links