Jonathan Edwards Selected Shor (continued)
discourse in the beginning of the next chapter:-- "Therefore there is no condemnation to them that are in Christ Jesus, that walk not after the flesh, but after the Spirit." Here the Apostle evidently refers to the same two opposite principles warring one against another, that he had been speaking of in the close of the preceding chapter, which he here calls flesh and Spirit as he does in his Epistle to the Galatians.
This is yet more abundantly clear by the next words, which are, "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Here these two things that in the preceding verse are called "flesh and spirit," are in this verse called "the law of the Spirit of life" and "the law of sin and death," evidently speaking still of the same law of our mind and the law of sin spoken of in the last verse of the preceding chapter. The Apostle goes on in the 8th chapter to call aversation and grace by the names of flesh and Spirit, (verses 4-9, and again verses 12,13.) These two principles are called by the same names in Matt. 26:41-- "The spirit indeed is willing, but the flesh is weak." There can be no doubt but that the same thing is intended here by the flesh and spirit as (compare what is said of the flesh and spirit here and in these places) in the 7th and 8th chapters of Romans, and Gal. 5. Again, these two principles are called by the same words in Gal. 6:8. If this be compared with the 18th verse of the foregoing chapter, and with Romans 8:6 and 13, none can doubt but the same is meant in each place.
2. If the Sacred Scriptures be duly observed, where grace is called by the name of "spirit," it will appear that 'tis so called by an ascription of the Holy Ghost, even the third person in the Trinity, to that Divine principle in the hearts of the saints, as though that principle in them were no other than the Spirit of God itself, united to the soul, and living and acting in it, and exerting itself in the use and improvement of its faculties.
Thus it is in the 8th chapter of Romans, as does manifestly appear by verses 9-16-- "But you are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you," etc. "Now if any man have not the Spirit of Christ, he is none of his," etc.
Here the apostle does fully explain himself what he means when he so often calls that holy principle that is in the hearts of the saints by the name "spirit." This he means, the Spirit of God itself dwelling and acting in them. In the 9th verse he calls it the Spirit of God, and the Spirit of Christ in the 10th verse. He calls it Christ in them in the 11th verse. He calls it the Spirit of Him that raised up Jesus from the dead dwelling in them; and in the 14th verse he calls it the Spirit of God. In the 16th verse he calls it the Spirit itself. So it is called the Spirit of God in 1 Cor. 2:11,12. So that that holy, Divine principle, which we have observed does radically and essentially consist in Divine love, is no other than a communication and participation of that same infinite Divine Love, which is GOD, and in which the Godhead is eternally breathed forth; and subsists in the Third Person in the blessed Trinity. So that true saving grace is no other than that very love of God-- that is, God, in one of the persons of the Trinity, uniting Himself to the soul of a creature, as a vital principle, dwelling there and exerting Himself by the faculties of the soul of man, in His own proper nature, after the manner of a principle of nature.
And we may look back and more fully understand what the apostle John means when he says once and again, "God is Love," and "He that dwelleth in Love dwelleth in God, and God in him," and "If we love one another, God dwelleth in us," and "His Love is perfected in us," [and] "Hereby we know that we dwell in him and he in us, because he has given us of his Spirit."
By this, also, we may understand what the apostle Peter means in his 2nd Epistle 1:4, that the saints are made "partakers of the Divine nature." They are not only partakers of a nature that may, in some sense, be called Divine, because 'tis conformed to the nature of God; but the very deity does, in some sense, dwell in them. That holy and Divine Love dwells in their hearts, and is so united to human faculties, that 'tis itself become a principle of new nature. That love, which is the very native tongue and spirit of God, so dwells in their souls that it exerts itself in its own nature in the exercise of those faculties, after the manner of a natural or vital principle in them.
This shews us how the saints are said to be the "temples of the Holy Ghost" as they are.
By this, also, we may understand how the saints are said to be made "partakers of God's holiness," not only as they partake of holiness that God gives, but partake of that holiness by which He himself is holy. For it has been already observed, the holiness of God consists in that Divine Love in which the essence of God really flows out.
This also shews us how to understand our Lord when He speaks of His joy being fulfilled in the saints: John 17:13-- "And now I come unto thee; and these things I speak in the world, that they might have My joy fulfilled in themselves." It is by the indwelling of that Divine Spirit, which we have shewn to be God the Father's and the Son's infinite Love and Joy in each other. In the 13th verse He says He has spoken His word to His disciples, "that His joy might be fulfilled;" and in verse 26th He says, "And I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved Me may be in them, and I in them."
And herein lies the mystery of the vital union that is between Christ and the soul of a believer, which orthodox divines speak so much of, Christ's love--that is, His Spirit is actually united to the faculties of their souls. So it properly lives, acts, and exerts its nature in the exercise of their faculties. By this Love being in them, He is in them, (John 17:26;) and so it is said, 1 Cor. 6:17-- "But he that is joined unto the Lord is one spirit."
And thus it is that the saints are said to live, "yet not they, but Christ lives in them," (Gal. 2:20.) The very promise of spiritual life in their souls is no other than the Spirit of Christ himself. So that they live by His life, as much as the members of the body live by the life of the Lord, and as much as the branches live by the life of the root and stock. "Because I live, ye shall live also," (John 14:19.) "We are dead: but our life is hid with Christ in God," (Col. 3:3.) "When Christ, who is our life, shall appear," (Col 3:4.)
There is a union with Christ, by the indwelling of the Love of Christ, two ways. First, as 'tis from Christ, and is the very Spirit and life and fulness of Christ; and second, as it acts to Christ. For the very nature of it is love and union of heart to Him.
Because the Spirit of God dwells as a vital principle or a principle of new life in the soul, therefore 'tis called the "Spirit of life," (Rom. 8:2;) and the Spirit that "quickens." (John 6:63.)
The Spirit of God is a vital principle in the soul, as the breath of life is in the body: Ezek. 37:5--"Thus saith the Lord God unto these bones, I will cause breath to enter into you, and ye shall live;" and so verses 9,10...
That principle of grace that is in the hearts of the saints is as much a proper communication or participation of the Spirit of God, the Third Person in the Trinity, as that breath that entered into these bodies is represented to be a participation of the wind that blew upon them. The prophet says, "Come from the four winds, O breath, and breathe upon these slain that they may live," is now the very same wind and the same breath; but only was wanted to these bodies to be a vital principle in them, which otherwise would be dead. And therefore Christ himself represents the communication of His Spirit to His disciples by His breathing upon them, and communicating to them His breath, (John 20:22.)
We often, in our common language about things of this nature, speak of a principle of grace. I suppose there is no other principle of grace in the soul than the very Holy Ghost dwelling in the soul and acting there as a vital principle. To speak of a habit of grace as a natural disposition to act grace, as begotten in the soul by the first communication of Divine light, and as the natural and necessary consequence of the first light, it seems in some respects to carry a wrong idea with it. Indeed the first exercise of grace in the first light has a tendency to future acts, as from an abiding principle, by grace and by the covenant of God; but not by any natural force. The giving one gracious discovery or act of grace, or a thousand, has no proper natural tendency to cause an abiding habit of grace for the future; nor any otherwise than by Divine constitution and covenant. But all succeeding acts of grace must be as immediately, and, to all intents and purposes, as much from the immediate acting of the Spirit of God on the soul, as the first; and if God should take away His Spirit out of the soul-- all habits and acts of grace would of themselves cease as immediately as light ceases in a room when a candle is carried out. And no man has a habit of grace dwelling in him any otherwise than as he has the Holy Spirit dwelling in him in his temple, and acting in union with his natural faculties, after the manner of a vital principle. So that when they act grace, 'tis, in the language of the apostle, "not they, but Christ living in them." Indeed the Spirit of God, united to human faculties, acts very much after the manner of a natural principle or habit. So that one act makes way for another, and so it now settles the soul in a disposition to holy acts; but that it does, so as by grace and covenant, and not from any natural necessity.
Hence the Spirit of God seems in Sacred Scripture to be spoken of as a quality of the persons in whom it resided. So that they are called spiritual persons; as when we say a virtuous man, we speak of virtue as the quality of the man. 'Tis the Spirit itself that is the only principle of true virtue in the heart. So that to be truly virtuous is the same as to be spiritual.
And thus it is not only with respect to the virtue that is in the hearts of the saints on earth, but also the perfect virtue and holiness of the saints in heaven. It consists altogether in the indwelling and acting of the Spirit of God in their habits. And so it was with man before the Fall; and so it is with the elect, sinless angels. We have shewn that the holiness and happiness of God consist in the Holy Spirit; and so the holiness and happiness of every holy or truly virtuous creature of
God, in heaven or earth, consist in the communion of the same Spirit.
The Admirable Conjunction of Diverse
Excellencies in Christ Jesus
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain. -- Rev. 5:5-6
Introduction
The visions and revelations the apostle John had of the future events of God's providence, are here introduced with a vision of the book of God's decrees, by which those events were fore-ordained. This is represented (Revelation 5:1) as a book in the right hand of him who sat on the throne, "written within and on the back side, and sealed with seven seals." Books, in the form in which they were wont of old to be made, were broad leaves of parchment or paper, or something of that nature, joined together at one edge, and so rolled up together, and then sealed, or some way fastened together, to prevent their unfolding and opening. Hence we read of the roll of a book Jer. 36:2. It seems to have been such a book that John had a vision of here; and therefore it is said to be "written within and on the back side," i. e. on the inside pages, and also on one of the outside pages, namely, that which it was rolled in, in rolling the book up together. And it is said to be "sealed with seven seals," to signify that what was written in it was perfectly hidden and secret; or that God's decrees of future events are sealed, and shut up from all possibility of being discovered by creatures, till God is pleased to make them known. We find that seven is often used in Scripture as the number of perfection, to signify the superlative or most perfect degree of anything, which probably arose from this, that on the seventh day God beheld the works of creation finished, and rested and rejoiced in them, as being complete and perfect.
When John saw this book, he tells us, he "saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon." And that he wept much, because "no man was found worthy to open and read the book, neither to look thereon." And then tells us how his tears were dried up, namely, that "one of the elders said unto him, "Weep not, Behold the Lion of the tribe of Judah hath prevailed" etc. as in the text. Though no man nor angel, nor any mere creature, was found either able to loose the seals, or worthy to be admitted to the privilege of reading the book, yet this was declared, for the comfort of this beloved disciple, that Christ was found both able and worthy. And we have an account in the succeeding chapters how he actually did it, opening the seals in order, first one, and then another, revealing what God had decreed should come to pass hereafter. And we have an account in this chapter, of his coming and taking the book out of the right hand of