condition r. condition l. 29. f. wait r. weight p. 68. l. 6. f. ceifest r. chiefest l. 22. dele into l. 26. f. livig r. living p. 69. l. 2. f. befre r. before l. 9. f. free r. freed l. 12. dele by the. p. 17. l. 15 f. was justified r. was not justified p. 73. l. 19. dele by p. 62. l. 7. dele mis p. 63. l. 4. f. course r. curse l. 20. for man crucified r. man is crucified l. 26. f. Goost r. Ghost l. 29. f. trough r. through THE GLORIOVS Excellencies of the Spirit of Adoption Rom. 8.2 For the law of the Spirit of life in Christ Iesus hath made me free from the law of sin and Death THis blessed Apostle not inferiour unto any of the rest of the Apostles seems to bee carried up alwaies into Heaven as once hee was while hee was upon earth so that hee tryumphs over all things as having the victorie and is not moved nor in the least troubled for any of the sufferings he underwent in the body but glories in tribulation and despises the world for he is crucified to it and is as having nothing yet possessing all things Peâ—sâ—â—ution and Prosperity Penurie and Plentie are alike welcome to him no Mutation and Change of sublunarie things can trouble his spirit in a word his whole Conversation is in Heaven though his person be one earth and no wonder for he is fild with the Heavenly manifestations the sweete discoveries and the glorious makings out of the minde of God and Christ through the Spirit unto him as appears in all his Epistles and especially in this wherein hee holds forth the glorious Misteries of the Gospell which in other ages was not made known unto the sons of men as he him selfe saies Ephesians 3.5 but now is made knowne unto the Apostles and Prophets through the Spirit Of which misterieis this Text holds forth a very blessed one where he tells us that the law of the Spirit of life in Christ Jesus hath made him all the Saints free from the Law of sin and death Now in the words heere are two things contained a Proposition and a supposition Something by way of proposall and something by way of supposall The proposition is this that the law of the Spirit of life in Christ Jesus hath set the Saints free The supposition is this that the law of sin and death had brought us into bondage from which this Spirit of life in Christ hath set us free in which these two things are to be taken notice of First the ground or cause or foundation of our freedome and that is the law of the spirit Secondly The method or way by which we are set free and that is as the spirit its selfe workes in Christ he doth not say that the spirit of life in us hath set us free but the spirit of life in Christ hath set us free from the law of sin and death And here there might be many profitable observations drawn from the words but I shall sum up all in one but before I fall upon it there are three queries arising from some difficulties in the words to be answered 1. Quere 1 How the spirit may be said to be a law or what is meant by the law of the spirit 2. Queree 2 How the spirit of life is in Christ 3. Queree 3 What is meant by the law of sin and death from which the law of the spirit of life in Christ hath set us free But first if the Law of the Spirit of life in Christ doth set us free from the law of sin and death then it seemes the spirit hath a law for as there was a law given by God in the hand of Moses the Mediatour in the Olde testament so there is a law in the new Testament The law of the Spirit which it seemes is the more powerfull and glorious law The law that brings blessednesse and joy unto a Saint for its this law that brings life whereas the other brings death for the Spirit must bring life through its owne law Queree 1 But then the Queerie is How the Spirit may be said to be a law or to have law Answ To which I answer The law of spirit may bee Considered in these three things 1. In the Authoritie of the Spirit 2. In the operations or workings of the Spirit 3. In the guidance of the spirit 1. Consider we the Authoritie of the Spirit that royall and giorious authoritie that the Spirit hath Now the spirit hath a double autority 1. As it comes from God 2. As it is equall with God in the first sence the spirit and the Law are one but in the second the spirit and the law differs But I say the first part or peece of the Authoritie of the Spirit is this that it comes forth from the Father and the Son and is sent forth from the Father the Son by way of embassage so our Saviour saies I will send the Comforter He is a messenger sent from the Father and the Sonne and so hath mighty Authority Hitherto the father works and I worke but if the Father workes hee workes by the Spirit and so if the Son workes he workes by the same spirit It s the same Spirit comes from them both And thus the Spirit hath Authority and thus the law hath also authority I meane the Law given of God by Moses for the law hath all its Anthority as it comes from God and as it is sent sorth by God so the law hath true authority and in this Consideration they both agree the spirit and the law both have Authority as they come from God but then 2. The spirit hath another Authority which the law simply considered hath not that is this the spirit hath authority in its self and from its selfe for the Spirit hath as great authority as him that sent him God is the Spirit the Spirit is God and the Spirit comming from the bosome of God is God himselfe and the Spirit hath equall Authority with the Father and the Son and hath power to work out of his own pleasure and out of his owne will So saies the Scripture The winde bloweth where it listeth so is every man that is borne of the Spirit The winde is sometimes in the East sometime in the West no man commands it hither or thither no man bids it goe here or there but it goes where it will It is even so with the spirit He hath authority to lay hold of one man and not another to chuse this man and to give life to that person and so suffer another to lie under death and miserie for the spirit hath that prerogative wherin he is not onely as a messenger but is equall with the Father and the Son And so the royall Authoritie of the Spirit exceedingly surpasses the law though the law have also authority from God but then 2. The Spirit may be said to have a law or
be in him a well of water springing up unto everlasting life It is impossible that such a man should die for this reason He that receives the life of Christ through the spirit of Christ he receives a true being a divine nature and it is unpossible that one drop of the divine nature should perish 〈◊〉 very person that hath the divine nature he hath the spirit of Christ he hath Christ as he raises persons from the dead and as hee delivers them from the power of sin and as hee quickens them as himself is a quickning spirit And so much for answer of the second querie but 3. Queree What doth the Apostle meane heere by the law of sinne and death from which the spirit of life in Christ sets us free T Answ o which I answer His meaning is either one or both of these two things either 1. By the law of sin and death he must meane the power of sin or 2. By the law of sin and death he means that law which gives sinne a being and gives it power to destroy Now though the first of these may be heere included yet hee mainly intends the second in this place as I shall shew by and by but if he doe here any thing ayme at the first in this place it is as sin is a law and sin may be said to be a law under these two significations 1. As it hath a mighty power in 〈◊〉 or 2. As it hath a certaine kinde of confused rule 1. It hath a mighty power for so saies the Scripture the flesh lusteth against the spirit and where there is lust there is love and love is as strong as death either in good things or in evill and so sin hath its power but 2. It hath a kinde of uncertaine rule and method for there is a method in pleasure and lust and sinfull joy after a carnall manner and so sinne is a law but that which the Apostle here means is 2. The law which is the Law that occasions sinne which the law of the spirit freeth us from to this purpose observe but the 23. verse of the 7th Chapter which runs thus But I see another law in my membrs warring against the law of my minde and bringing me into captivity unto the law of sin Where we see the Apostle speakes of three lawes 1. The law of the spirit which he calls the law of his minde 2. The law of Concupiscence which he calls the law in his members which he saies brings him into Captivitie to the third law Which he calls the Law of sinne and is the law which occasions sinne For here is law against law bringing into Captivitie to law The law of sin in his members rebelling against the law of the spirit in his minde or his inward man for saies Paul I doe see another law in my members and this law in his members was the power of sin working through concupiscence and lust carrying him contrary to God rebelling saies he against the law of my minde meaning against the law of the spirit in his heart or the spirit in his heart as a law And so as he saies in another place The flesh lusteth against the Spirit leading me captive to the law of sinne Meaning by the law of sin here in the last place that law of which he speakes in the Text. The law of sinne and death which is the Law that occasions sinne and death or the Law of Commandments and this appears in the verse following the Text For the Apostle having said in the Text that the saints are free from the Law of sinne and death in the next verse hee shewes what that law is in these Words For what the law could not do in that it was weake through the flesh God sending his owne Sonne c. What was that which the law could not do that the Sonne of God did for us Answer 1. the Law could not make us holy 2. The Law could not free us from sinne 3. The law could not free us from condemnation But one the contrary it brought under guilt brought us under the curse Now what law did this The law of Comandments which saies the Apostle was weake through the flesh And it may bee said to bee weake through the flesh thus 1. In that wee are weake and through the fleshare not able to walk exactly to the law nor to come up to the Rule of it in our conversation And so are not able to obtain life by it Therefore God hath given us life in another way even through his Son or 2 In that the law as it is written upon tables of Stone though it be holy just and good hath no power as it is in the Letter to convay its selfe into us to inable us to walke according to the rule it prescribes unto us And this law is stiled the law of sinne and death in these three respect which the Scripture holds forth unto us 1. In that it discovers sinne 2. In that it is the strength of sinne 3. In that it brings men under the curse and so lyable to death 1. It discovers sinne For the Apostle tells us Rom. 7.7 I had not known sin but by the law For I had not knowne lust except the law had said Thou shalt not covet and he tells us further that where no law is there is no transgression The law is holy and therefore it discouers unto men their unholinesse And 2. As the law discovers sinne and makes sin to be exceeding sinfull so it is the strength of sin The sting of death is sinne and the strength of sin is the law 1 Cor. 15.56 where were the strength of sin were in not for the Law and 3 It brings men under the curse and under death For so saves the Apostle it is written Cursed is every one that continueth not in all things that is written in the Book of the Law to do them And so being under the curse the effect of the curse is death and therefore saies the Apostle if you walke after the flesh ye shall dye and it is the very title that 's giuen to the law as though there were nothing else in it The ministeration of condemnation and the ministeration of death 2. Cor. 3.7.9 In the 7 verse the Apostle cales it the ministeration of death ingraven in stones and in the 9. verse the ministeration of condemnation Thus you see how the lawis held forh in scripture to be the law of sinne and death now what this law being weake through the flesh could not doe God hath sent Iesus Christ to doe for us and in us and therefore he hath freed us from that law and given us another law even the law of the Spirit that the righteousnesse of the law might be fullfilled by the spirit in us as apears verse 4th And now being freed from this law sinne shall not have dominion over us for we are not vnder the law but under
no so it is their delight so it is sweete unto them Although they seeke not righteousnesse by it but by the Lord Iesus who hath fulfild it for them which the Lord teach thee by his Spirit to do whoever thou art that brandest any Saint with this title And thus I thinke I neede not say more in this particular to take off men from casting this Aspersion upon the Saints and that for this reason Because I doe not here speake unto those who have given up their names to Iesus Christ who ever they are for they are not I hope to bee charged herewith nor are they so much out of their way as to give out such expressions of their brethren in whom the Spirit of the Lord Iesus is or if they have through weakenesse or mismisinformation herein failled a word is enough for them Their spirits are so tender and as for others it is not much materiall if they so breake out still For the seed of the Bondwoman be alwaies enemies to the children of the Freewoman Onely heere they may see though they cast this aspersion upon them it is but false And so much therefore shall suffice for that use But 6. Vse To informe the saints of their priviledges Vse 6 IS is so that the Saints through the Spirit of life in Christ Jesus are freed from the Law From the Curse of the Law and from the oldnesse of the Letter c. Then let the Saints be heere informed of their priviledges and their uspeakable happinesse 1. You that walke afer the Spirit this you see now is your priviledge that though you were by nature under the course and children of Wrath even as others being under the Law Yet now you are free from the curse and from wroath And 2. That though you were once darknesse yet now are you light in the Lord. And 3. Though you were once strangers and alians in your mindes by wicked workes yet now are you drawne nigh to God by the death of his Sonne And 4. Though you were once altogether defiled with pollution and corruption yet now your old man crucified and the deedes of the body are mortified through the Spirit And 5. Though you were once in fear continuaily yet now have you continuall peace in some measure and joy in the Holy Goost and why all this and much more But 6. Trough that priviledge which summes up all others in it In that you are translated out of the kingdome and the power of darknesse into the glorious light and libertie and Kingdome of the Sons of God in Jesus Christ 1. I say your priviledge and glorious prerogative is that though you were by nature under the curse and Children of wrath even as others Yet now you are free from the Curse and from wrath for the Lord Jesus was made a curse for you to free you from the curse of the Law The Lord Jesus lay under the Wrath of the Father that you might lye downe in the love of the Father And that the time of your blood might be a time of love to him so though the Law may curse others yet it cannot curse you For there is no condemnation to them that are in Christ Jesus Who can lay any thing to thy charge so as to condemne thee Surely none can Neither Satan nor wicked men nor good men nor thine owne conscience nor Angels Nay God himselfe will not for it is he that justifieth thee or rather Christ that died and now being free from every curse and every condemnation O how blessed is thy condition But 2. Looke yet further upon thy priviledges and see that though thou wert once darkenesse yet now art thou light in the Lord though thou wert in a state of blindenesse and ignorance even as other gentiles walked taking thy swinge in the workes of Darkenesse yet now the Lord Jesus by his Spirit hath been a light unto thee Who is a light to lighten the Gentiles as well as others so that though thou wert altogether kept under and couldest not look up unto God being in darknesse yet now by the light of the Spirit thou art able to behold God in the face of Jesus Christ to know the minde of God and what is the acceptable will of God in some measure and now thou seest and and discernest spirituall things for thou hast now the Spirit to teach thee to know the things that are freely given to thee of God So that 3. Though thou wert a stranger and an alian in thy minde by wicked workes workes of darkenesse yet now art thou drawn nigh to God by the death of his Son and though thou wert once a stranger yet now thou art of the common wealth of Israel Though thou wert once a stranger now thou art a fellow Citizen with the Saints in Sion though thou wert once a stranger and an alian yet now thou art of the Family of God of the Houshold of God And what a servant there I and more A Son an adopted Son Nay a fellow heire with Jesus Christ Nay more thou art a Spouse a Bride the Lambes wife Thou art married to the Lord Jesus Now all the sweetnesses that are to be found in these relations are thine Is it a great priviledge to be a Servant to the Kings person Thou art so most eminently Nay he makes thee his friend too But it is more to be a Sonne Why thou art so It is more to be an heire That is thy priviledge too But is it more to bee a Spouse a Bride a Wife This is thy Royall Prerogative Besides many other relations in which thou standest through Iesus Christ as to be Kings and Priests before God c. And all this though thou wert once a stranger unto God and an Alian unto thy Fathers house and wert defiled with wicked workes so as thy person was loathsome yet even then wast thou received into love and haddest these priviledges conferred upon thee and all through the Lord Jesus and the Spirit of life working in him But 4. Thou that wert once altogether daubed all over with black and bloody staines of Corruption yet hast thou now that old man Crucified and these deeds of the body mortified through the Spirit and although thy life were as a sinke continually sending forth abominable corruption that did even infect the very ayre where thou didst breath Yet now through the Spirit of Holinesse given forth unto thee by the Lord Iesus thou art still mortifying the deeds of the body and still crucifying these Corruptions And that spirit that is in thee will never cease untill he hath totally gotten the victory over all thy coruptions and hath set thee in a perfect State even when thou shalt lay downe this fleshly body and this earthly tabernacle so that still in the meane time thou dost increase with the increase of God and so thou shalt grow in the Spirit and decrease in the flesh As John must decrease but Christ must