VeR. 2.] SERMONS UPON ROMANS VIIl. 397
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 : Eom. 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, ftir be it from oiu" 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 : * Bom. 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 unavoid- ably it leavath 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 1 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, —
398 SERMONS UPON ROMANS VIII. [SeR. II.
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, accord- ing to thine ordinances : for they are all thy servants ;' and, Ps. cxlviii. 6, ' He hath established them for ever, and made a decree beyond whick 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 crea- tures are ; but as a reasonable creature he is capable of moral govern- ment, 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 punish- ment ; and therefore he, not only out 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 Eom. vi. 13, * Yield yourselves to the Lord ; ' and in many other places.