condemnation recovers man out of this lost and undone condition Two objections here need to be cleared Object 1. Whether Christ Jesus the Second Adam bare the sins and so the condemnation of all men Answ First it is without question that he took the sinne and fault of the first Adam upon him and so the sinne of the world whose nature was in him and so taking the sin so the condemnation of the whole upon him else he could not have effected that work for which he came Object If Christ beare the sin and condemnation of all why then are not all saved Answ 1. All are in one sense saved that is with an externall salvation from the present curse and death pronounced and so the whole world have a being by Christ and a redemption a salvation a peace which it enjoyes by him a mercy that they are not sensible of Col. 1.20 having made peace by the blood of his Crosse by him to reconcile all things to himselfe whether things in heaven or things on earth c. Note all things are reconciled What things The same that were made by him verse 16. All things partake of this reconciliation and peace Secondly all are not saved with an eternall salvation because all do not believe It is true that there was a salvation purchased from the externall part of the present curse for that present sin yet Adams posterity acting other sinnes draw on other externall judgements but there was likewise by the taking away of the present judgement or death threatned a prevention of the present execution of that eternall death included and so a spirituall and an eternall life by Christ obtained yet so as that none partake of it but believers so that although there be a salvation purchased by Christ tendered unto all yet none are made partakers of this salvation but believers and none can believe savingly but those who are drawne up to the Father through the Sonne by a power above themselves who were known and beloved of God from everlasting the Father giving forth his Son as a publick person making satisfaction to the law of transgression that all mankind might be brought under the tender of the Gospell that so upon believing they might be delivered from both the first Covenant and transgression no man being indeed delivered from either but by believing all men remaining in the first Adam and so under the Law of transgression in the spririt unlesse believers Christ having purchased an eternall salvation but keeps it in his owne hand and dispenseth it in the spirit to those to whom God gives hearts to receive both him and it so now nothing hinders the salvation of any man with relation to Christ a Saviour or Deliverer from the transgression and sinne of the first Adam on Gods part externally all partake of it internally onely believers He is the Saviour of all but espeacially of them that believe And nothing on Gods part hinders the eternall salvation of all with relation to the purchase or price paid but only on Gods part his eternall purpose to draw up some into union with himselfe in his Sonne and leaving others to believe if they would or could And from hence on the creatures part being thus left only a Christ tendered able to save them if they believe they being left of God having neither will skill nor power to believe perish everlastingly under the rejecting of the Gospell Object It seemes to be injustice in God to condemne the sin of all upon Christ and yet to condemne it upon the sinner too Answ 1. It was as easie for Christ being thereunto appointed of the Father to make satisfaction to the Law of Transgression for the sins of all as one Such was his excellent worth Secondly the spirituall and eternall part of it remaines still with God in Christ and is handed forth to none but believers and of it remaines that there is no injustice in God to put such a worth in the sufferings of his Sonne that it is able to satisfie the Law of transgression for all and able to save all that come to God by him and yet to condemne sinne even the sinne of the first as well as the rejecting of the second Adam in all those that refuse him seeing his eternal purpose in all was the setting forth of his Son as a maker that so there might be a visible ground upon which the beloved of God might accept of peace and so come to enjoy that invisible union with the Father in the spirit which he from eternity intended and likewise that there might be a visible rule of rejecting all who wilfully contemne their owne peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Answ Nay he did not purchase life and love from the hand of the Father but was a gift flowing forth from the fathers love the death of Christ was not the cause efficient either of life or love but love in God was the efficient cause of the comming forth and suffering of Christ Ioh 3.16 God so loved the world that he gave his son Qu. In what sense then may Christ be said to deliver from wrath 1 Thes 1.10 And to purchase his Church with his bloud acts 20.28 Answ 1. He delivers from wrath in a twofold consideration First from that wrath and Justice of God gone forth in a righteous Law it being broken wrath is gone forth upon all because God is truth and so in the Letter wrath is gone forth upon all through Adams transgression and so all unbelievers in that sense are under wrath and there remaine eternally if not delivered Iohn the 3.2 They are delivered from wrath with relation to their apprehension never any soule comes savingly to Christ but the first makes him sensible of an estate of Wrath and so every believer may truly say They were once Children of wrath that is in an estate of wrath under the Law of Transgression and so are delivered from wrath to come because if God had not from everlasting received them into the number of those written in Heaven they must likewise have endured wrath to come Secondly he purchased his Church with his blood and so salvation for them under two considerations 1. He purchased his Church from the law of transgression God having said in the day that thou eatest thereof thou shalt dye Man eats and so should have dyed eternally had not God provided such a remedy therefore he gives his son to purchase Man from that condition 2. He purchaseth His with his blood from wrath and condemnation in their own apprehensions man being sensible of his lost condition must have something to satisfie his conscience therefore likewise the Father gives Christ and in both these not as the first and moving cause of any thing in God but God out of his love gives forth his Son to effect that work As if a man indebted for
more then he is ever able to pay the Creditor having vowed satisfaction the debtor is cast downe and troubled exceedingly the creditor to satisfie both his own word and the mind of the debtor sends forth his son and fully inables him to pay the debt he brings along the debtor with him payes the debt cancels the bonds and sets him free and thus it was with the Father man had sinned God had said in the day thou sinnest thou shalt dye this debt of death must be discharged the Father that he might be just and yet a justifier and that the conscience of faln man whom he loved might be satisfied he gives or sends forth his Sonne he payes the debt and so satisfies the word of the Father and the conscience of the sinner and so indeed is not essentially the procuring cause of love but rather an effect of love to satifie both the word of the Father and the conscience of the sinner and this was Gods way from eternity through which he intended to manifest hmselfe to his people SECTION V. How persons come to have benefit by this meanes that God hath appointed as the way of life SInners come to have benefit by Jesus Christ by believing Iohn 3.16.36 He that believeth on the Son hath life and he that believeth not on the Son shall not see life but the wrath of God abideth in him Faith as an instrument is the meanes appointed of God by which sinners receive and owne Jesus Christ and life by him For clearing this truth three things will be necessary to be considered First what Faith is Secondly how it comes Thirdly the properties and effects of it 1. What it is Faith is the apprehending and applying Christ and so the Father and his everlasting grace in him 1. It is the apprehending of Christ that is the observing and beholding of him as he is in himselfe the seeing of him in his beauty and excellency Esa 33.17 thine eyes shall see the King in his beauty it is to see all that worth to be in him that the soule needes and then 2. To apply him according to the soules present occasion a dying Christ to a dead soule and this Christ commends unto us to be the faith by which Soules come to enjoy salvation Iohn 6.40 this is the will of him that sent me that he that seeth the Son and believeth on him may have everlasting life note Hee that seeth the Son that is apprehends that worth and excellency that ability the Father hath put in him to save sinners able to save all those to the utmost that come unto God by him and beleeveth on him that is applieth him receiveth him as its alone Saviour and justifier to them he gives power to become the Sons of God Iohn 1.12 even to as many as believe on his name 3. This faith doth not onely apply Christ as given forth of the Father singly and a part from the Father but it applyes that is ownes the Father in the Son and that everlasting love of the Father to the Soule brought downe through the Son for the Son is but the Fathers way downe to sinners Iohn 14.6 Iohn 12.44 He that believeth on me believeth not on me but on him that sent me that is believeth not alone in Christ but believes and injoyes that everlasting good will and love of the Father to the soule anb so seeth the Father in Christ commending love and so giving forth himselfe to the soule and so is able to see and say that it is indeed God that justifies and that God was in Christ as the way reconciling sinners to himselfe not imputing their sins and now the sinner sees that Christ never acted any thing or brings downe any thing to the soule but what was and is the good will and pleasure of the Father and so faith ownes not only Christ but the Father giving forth the sonne as the price of their redemption Ephes 1.7 Gal. 3.13 and way of their adoption Gal. 4.5 2. How is this Faith obtained Answ It is the free guift of God as Christ who is its object and all other good things for every good and perfect gift comes downe from the Father God in Christ is the Prince and Author of our faith Heb. 12.2 Looking to Jesus the Author and finisher of our faith Eph 2.8 ye are saved freely by grace through faith that not of our selves it is the gift of God faith is the proper and peculiar guift of God no man commeth unto me except the Father which hath sent me draw him it is the Father that workes all the Father first loves and then gives his Sonne and then drawes soules up unto himselfe in the Son else they never come No man comes to me unlesse the Father draw him Iohn 6. hence it is that the experienced soule desires to be drawn Cant. 1.2 Phil. 1.29 for unto you it is given in the behalfe of Christ not onely to believe but to suffer that is you who have received this gift of faith must expect to suffer likewise Obj. But is not faith held forth in the Gospel as the condition of the Covenant of grace he that believeth shall be saved Answ 1. Although it seemes in the letter of the Gospel to be held forth as a condition of the Covenant he that believeth shall be saved yet it is in the spirit mystery of the Gospel a condition on Gods part it is true none can be said and say truly himselfe that he is in the Covenant of grace before faith yet this faith is the gift of God as you have heard and if any condition it is on Gods part in the mystery and it is his promise Heb. 8.10 This is the Covenant I will make with them I will write my Lawes in their hearts saith the Lord that is I will take them off themselves and make them partakers of my spirit which shall cause them to own love in God and to live out of themselves in God and shall cause them to act spiritually even as Jesus Christ himselfe acted and so faith may be said indeed to be rather a branch or part of the Covenant of grace then the condition for God in the Covenant promiseth to write his Law and to give faith and all good unto the soule he gives Christ a Covenant and with him he gives all having given us his Son how shall be not with him give us all things 2 Faith is indeed an evidence to the soule that is in the Covenant of grace and made one with God hence it is called Heb. 11.1 The evidence of things not seen that is not seen with a carnall eye the spirit evidenceth it and saith receiveth that evidence and so the soule is satisfied through faiths believing of the word and spirit of God Obj. What is the meanes by which God worketh faith Answ The meanes by which God workes faith is his word and spirit by the preaching of the Gospel
of Christ teacheth the spirituall knowledge of God 1. Cor. 2.12.14.15.16 Hence it is that those who are taught of God despise the worlds wisdome and are content to be fooles to the world and in the worlds eyes that they may be wise in God Hence it is likewise that so many ignorants in the wise and learned mens account are made partakers of the knowledge of God in the mystery which indeed according to the word of the Apostle 1 Cor. 1.27 confounds the wise and learned and mighty things of the world this being a truth that Saints are made one in the wisdome of the Father How should this in the first place incourage them to look up to the Lord for the more full enjoyment of this spirituall wisdome that as they are made one in the wisdom of God so they might live in the same wisdome and from a deep sense of their own folly to look unto the Lord for continuall teachings and leadings forth in the spirit expecting that promise to be fulfilled Thou shalt heare a voice behind thee saying This is the way walke in it when thou turnest to the right hand or to the left 2. This might be a ground of comfort to the Saints in all their walkings with God the wisdome of God is theirs that God with and in whom they are made one is their wisdome and in the conclusion they shall be swallowed up in the perfection of it as Christ himselfe 1 John 3.2 3. This might answer that foolish opinion of they world who look upon the most spirituall Saints as the worst fooles in the world It is true the wisdom of God is folly with men but if the could look with a spirituall eye they should see that those people are the only wise people wise in God and those who live below upon Creatures and things that will not nor cannot satisfie are indeed in Gods account the only fooles and they themselves shall be driven to confesse it one day 4. Christ and the Saints are made one with God in righteousnesse Gods righteousnesse was Christs righteousnesse for the fulnesse of the God-head dwelt in him bodily He was filled with the spirituall in-dwellings of God who continually acted him according to the divine pleasure and as the second man was made one in the righteousnesse of the Father so are all the Saints made one in the same righteousnesse he was made sinne for us that wemight be made the righteousnesse of God in him 2 Cor. 5.21 Quest How may the Saints be said to be the righteousnesse of God in Christ Answ Either First in the Letter there is a righteousnesse presented which is the first thing sinners are made partakers of that is the righteousnesse of a Christ dying upon the Crosse making satisfaction to the letter of the Law and to the conscience troubled by reason of that letter which is indeed the cause of sin for where no law is there is no transgression Now Christ dying upon the Crosse satisfies the Law and likewise upon the sight and application of him satisfies the troubled conscience This is the first righteousnesse of God discovers to the soules of sinners and by faith makes them partakers of it and this is called the righteousnesse of God because God gave forth his Son inabled him to go through and by his suffering to obtaine such a righteousnesse for his people that might both satisfie the Law transgressed and the Conscience of mans transgressing Secondly in the spirit the Saints are made the righteousnesse of God that is God now as in Christ dwells and acts in the Saints by his Spirit writes his Law in their hearts makes them partakers of his owne nature and so goes on in fulfilling his owne righteousnesse in them For the righteousnesse of the Law in the Spirit is fulfilled in us as well as the Law in the Letter for us who walke not alter the flesh that is after the Law in the Letter but after the spirit of Christ who dwels in us and acts according to its own pleasure and so by degrees drawes up the spirits of his people to himselfe untill at last they are swallowed up in the fulnesse of the rigbteousnesse of God in the Spirit and be made wholly and for ever one in the Father with Christ 1 Iohn 1.2 A glorious mysterious truth meet to be knowne of all spirituall Ones this is the top of the Saints glory and their height of spirituall perfection the knowledge and enjoyment of this spirituall Onenesse in the Father and in the sonne 1 Iohn 2.2 4. 5. There is an Onenesse in love and delight between the Father Son and Saints the Fathers love and delight is in his Son and Saints Mat. 3.17 This is my beloved Son in whom I am well pleased well pleased with his Son and with his Saints in his Son Hence the Lord speaking after the manner of men is said to delight and sing and rejoyce over his people even as the Bridegrome rejoyceth over the Bride Esa 62.5 Zeph. 3.17 to rejoyce even with joy and singing So Likewise it is the delight and joy of the Saints to live in the Fathers love the very thoughts of it is precious and the injoyment of it exceeding glorious though the soule seemes to come short of the perfection of that injoyment in this world yet what it sees and injoyes with the expectation of perfection in another world fills the soule with joy unspeakeable and full of glory and now as the soule dwells in the Fathers love delight and joy so likewise it dwels in the Fathers will and it delights in and is well pleased with the will of the Father it can say with Christ what ever temptation presents it selfe yet not my will but thy will be done such is the Onenesse betweene the Father Sonne and Saints they delight and take pleasure in each other 6. There is a union in glory likewise the Fathers glory is the Sonnes glory and the Sonnes glory is the Saints glory what this glory shall be is unconceiveable and unexpressable to go about to expresse it either with tongue or pen would rather darken it then illustrate it yet a word by the way the perfection of the Saints glory shall be the enjoyment of all things in God who is and shall be their everlasting fulnesse in the spirit Those who dreame of a Kingdome after the flesh or of any externall pleasures in the highest measure discover themselves to have exceeding carnall thoughts of the Saints glory It is true they shall have a Kingdom but a spiritual one so called because injoying all spirituall satisfactions in the fountaine when the body and all the whole internall and externall part of man shall be turned into spirit 1. Cor. 15.44 And our vile body shall be changed made like his glorious body In a word Such is the Saints Glory and shall be in the perfection of it through their union with God in Christ that we must conclude
with 1 Iohn 3.2 We are already the Sons of God but it doth not yet appeare what we shall be But this we know when Christ shall appeare we shall be made like unto him and this is enough for us to know And as there is an Onenesse betweene Father Son and Saints so likewise there is a spirituall union betweene the Saints this was Christs prayer who was heard in all things he prayed for that the Saints might be one as he himself was one in and with the Father the union of the Saints is not a carnall union but a spirituall they who are joyned to the Lord are one Spirit Vse 1. To encourage all the Saints to presse forward in the power of the Lord after a farther knowledge and injoyment of this spiritual union with the Lord and with the Saints Truly friends as this was not onely the resolution of the Apostle himselfe Phil. 3. but his prayer for the Ephesians 1.16 17. That the God of our Lord Jesus the Father of glory might give unto them the spirit of wisdome in the Revelation of him that their eyes being inlightned they might know what was the hope of their calling and the riches of his glorious inheritance in the Saints so is it my desire not onely to presse forward in the power of God after the knowledge of this mystery but that all the Saints might live in the knowledge of it that their hearts might be comforted together being knit together in the spirit of unity and love The effects of the knowledge of this blessed union will prove exceeding glorious 1. It is that will produce a glorious spiritual communion and fellowship with the Father Son Saints union alwaves being that which produceth communion even a civil union with the flesh when once the Lord saith concerning man and woman they are no more twaine but one flesh that produceth fellowship and communion after the flesh so likewise and much more doth a spirituall union produce a spirituall communion and fellowship a fellowship and communion with the Father and the Son in all his administrations in all the wayes and acts of his providence civill or spirituall the spirituall Christian injoyes God in all 1. John 1.3 Our fellowship is with the Father and his Son Jesus Christ Christ and the Saints from their union with each other 1. They dwell together in the spirit they are his house and he dwels in them the Temples of the holy spirit and they dwel in him they who dwell in God dwell in love 2. They eat together in the spirit Eat O friends drinke yea drink abundantly the Lord takes as it were spirituall satisfaction in his Saints and they take spirituall satisfaction in the Lord it is their life to live in the injoyment of him 3. They walke together in the spirit they have their garden and galleries and pleasant delights 4. They talke together and commune with each other in the spirit the Lord he makes forth himself in the spiritual discoveries of his love to his Saints and then they are carried forth to tell him of it to admire him in it and to praise him for it and thus there is many sweet conference and heart-discovery betwene the Lord and a spirituall Christian which makes the soule to revive within it selfe 5. Christ and the Saints lye down together in the spirit and take their fill of love each with other they sleep as it were in the bosome of each other and so they rest themselves in love And this likewise produceth fellowship amongst Saints a fellowship in spiritualls fellowship in temporalls And they continued in the Apostles doctrine and fellowship in breaking bread and prayer and breaking bread from house to house being filled with gladness and singleness of heart Act. 2. And they who believed had all things common a community as well as a unity that is so far forth as need is calls for it so in gifts so in all things 1. Cor. 3.22 All is yours Paul Apollo and Cephas And Secondly the knowledge of this spirituall glorious onenesse which the Father produced an exceeding earnest desire in the soule enjoying of it to live more and more in that glory What is the reason Professors content themselves to be so low so carnal in their minds but because they were never acquainted with nor enjoyed higher things but the Apostle who had seen and tasted of that glory forgets all behind and presseth forward if so be that he might obtain the resurrection of the dead Phil. 3. and apprehend that for which he was apprehended that love that grace that God who had apprehended him Certainly that soul who hath once tasted how good how gracious the Lord is in the spirit can never be satisfied with the knowledge of him in the letter 3. the knowledge of the spirituall union with God produceth an acting more in and after the spirit of God How doth the creature set it selfe a works and acts it selfe even in the letter of the Gospel as well as formerly in the letter of the Law for want of knowledg of the union in the spirituall power of the Lord although without Christ that is not being acted by Christ we can do nothing the Creature being unacquainted with that spirituall mysticall union with God acts himself in the things of God 4. The knowledge of this spirituall union with God produceth the killing and crucifying of that earthly part nothing kills and destroyes the flesh but the rowing up in the spirit Oh! how would the soule many times be content to undergoe any thing so it might be rid of pride and selfe and those fleshly corruptions and why it is the growing up in the spirit that destroyes the flesh the more you live in and after the spirit the lesse after the flesh 5. It is that will help us to know Christ and the Saints the more in and after the sdirit the less after the flesh and so will produce a more spirituall communion amongst al the spirituall Saints of Jesus 6. And lastly it is that will make the thoughts of a change exceeding sweet because the soule lives in expectation of a glorious freedome from sin and sorrow and a full perfection of spirituall and eternall glory therefore it can be contented to be dissolved and to be with Christ whichs best of all where it shal for ever live in the connuall admiration of and glorying in the spirituall enjoyment of God whose worke shall be everlastingly and fully to enjoy and freely to sing praises unto the Lord. SECT VII Wherein it declared what the Law is and what the Gospel is with the difference between them both in the Letter and in the Spirit THE Law in the Letter is a rule of Life answerable to those moral principles of nature left in man since his fall the substance of which Law was written in the heart of the first Adam and was contained in that Verball word In the day thou eatest thou
the Scripture the just shall live by faith and we are justified by faith c. Answ 1. Faith may be acted not onely on Christ dying upon the crosse but in Christ living in the soule that is my believing that Christ is spiritually formed in me as well as that he hath dyed for me that I am justified in the spirit as well as in the flesh faith hath the same object in the spirit as in the flesh to believe that Christ lives spiritually in the soule and that it shall be swallowed up in the conclusion wholly in the spirit 2. There may be often occasions to make use of faith likewise while we are in this body of flesh although the soule obtaines a good degree of the enjoyment of the spirit from and in God yet there will be through the presence of corruption some stirre and trouble and this God in his wisdome permits for ends best known to himselfe The Apostle Paul who lived exceeding highly in the spirit sometimes in the third heaven that is in the highest dicovery of God yet he meets with a thorn in the flesh the messenger of Satan to buffet him that was some strong lust in the flesh that might cause him to look down again And the reason he renders lest he should be exalted above measure 2 Cor. 12. For the truth is if God should cause any one to live alwayes in heaven that is above all lusts and corruptions in the highest discovery and enjoyment of God hee would be ready to be lifted up above measure Experience teacheth us as much ready to look upon all knowledg and enjoyment believe it to be nothing but carnall therefore he brings down Paul that he might exercise faith and live upon grace as wel as others My grace is sufficient for thee my strength shall be perfected in thy weaknes So that notwithstanding this life of a Christian in the spirit yet there will be the use of faith alwayes either in the spirit or in the Letter sometimes God brings a soule to live upon grace as it was revealed by Christ in the flesh and brought home and enjoyed by the spirit when we are at home in the body we are absent from the Lord in the Spirit but when we are absent from the bodie wee are at home in the spirit 3. There is a continuall use of faith that of the most spirituall Christian with relation to the perfection of our eternall enjoyments for the Saints doe not onely enjoy a oneness with God here and from hence much spirituall and internall glory but by faith believes and hope expects that perfection of glory hereafter wherein it shall be perfectly made like unto Christ when this vile body shall be changed made like unto his glorious bodie which at present so acts it selfe even in the Saints which prevents them even of that perfection of glory which they by faith expect when the change comes when corruption shall put on incorruption and mort all shall put on immortality when this naturall bodie shall become spirituall then shall be fully enjoyed what hath been by faith believed by hope expected and of this hath the spirituall christain a tast by the spirituall enjoyment of God here although not as then so fully swallowed up in that glory Obj. But it seems that Christ in the flesh is the way to Justification and glory the way into the holyest which is heaven it self where none shall enter till they are changed but Christ who is entered already Heb. 9.24 Ans True Christ is entered into heaven It selfe only in perfection but believers they enter likewise in part viz. when they are got within the veil that is to say the flesh then they see into the spiritual mystery mansions of glory unconceivable and indeed un-utterable as the Apostle saith and desire to live continually within the veile if it might be while they are here yet they are raised up more and more in the spirit and in the conclusion shall be for ever with Christ within all veiles which was best of all as the law in the Letter was a veil to the Gospel both in Letter and Spirit 2 Cor. 3.14 So is the Gospel in the flesh a veil through which and within which all the Saints by degrees shall fully enter Qu. What is the difference betweene the law and the Gospel A. The difference is both in the Letter in the Spirit the Gospel in the spirit is the substance of that righteousnes spiritually included in the law as the Type Image or character of that spirituall substance the Saints are partaekrs of Hence it is often called the Law in the Spirit the Letter killeth the Spirit giveth life I through the Law am dead to the Law that I might live unto God Gal. 2.19 that is I through the Law of the Spirit that is the righteousnesse of God in Christ am dead to the Law in the Letter that I might live unto God in the spirit and not to the Law and selfe in the Letter 2. Difference is in the Letter of the Law and so of the Gospell and this is glorious for the Letter of the law requireth a righteousness that was broken death seiseth on all by that meanes the Gospell in the Letter holds forth a righteousnesse in Christ fulfilling the letter of the law so that what righteousnesse is in the law required is obtained by Christ and every beleever is made partaker of it and so the difference is 1. The Law prescribes a Rule the Gospell fulfills the Rule Mat. 5.28 The law requires a righteousnesse the Gospell fulfills that righteousnesse Rom. 10.3 The law was the administration of death the Gospell the administration of life Quest Is not the law in the letter a Rule to believers Answ 1. Not as it was handed forth by Moses from Mount Sinai so it was a killing letter but 2. as it was taken into the hand of Christ and so satisfied and handed forth by Christ being turned into Gospel-Rules it remaines a rule so farr as we are in the flesh I meane in the knowledge of Christ after the flesh but as God writes his Lawes in the hearts of his people and taketh them up in the spirit so shall they live above the law in the letter even of the Gospel yet not without for they have it within them it is in their hearts and so they are a law unto themselves Then the rule in the letter is as a stay in the hand or as a guide in the way helping the soule up to the Spirit and then he walkes not after the flesh but after the spirit having the law of the spirit of life within him guiding him in the way of holinesse and so that Scripture is made good 1. Iohn 3. The anointings which you have received shall teach you all things and ye need not that any man teach you and the spirituall man judgeth all things yet he himselfe is judged of no man