comes with all deceiveablenesse of unrighteousnesse and well may be called a man of sinne an Antichrist a mystery of iniquity for in this shape he deceives soules and they are never sensible of it drawn in and never know it until everlastingly undon and he hath his diversities of forms in this kind 1. If the name of Christian will serve and yet live loose and prophane that they shall have and there he will hold them If there must bee a conformity to CHRIST and a more zealous and conscionable walking to quiet the conscience shal have it he will go as neere unto Christ with the soule as may be provided it rest it selfe below and thus Christ saith many shall come under this delusion expecting life from duty and it will apprear to be but workes of iniquity of sin why because acted by the man of sinne acted not from a right principle nor by a right power neither to a right end acting there must be but not Christ acting Hence it is that though he will be a Christian and so talkes much of Christ yet he denyes Christ to be come in the flesh that is in the flesh of his Saints the spirit of Christ acting and working all things in the Saints and they are sensible of it and thus this deceiveable man of sinne carries on hood winkt to perdition many and many a soule And now it is more wicked and deceiveable then when in its proper place acting after the lusts of the flesh Gal. 5.19 20.21 then every one almost is sensible of 1. Hence it is that Christ saith Mat. 12.45 The uncleane spirit being cast out that is cut in its unclean form it can no longer be owned he is now content to come in when it is swept garnished prophanesse and filthinesse is gone and now be comes in a more refined forme perhaps legall reformation as the present Pharisees to whom Christ spake or else the name of Christian or the knowledge of Christ after the flesh but Christ saith the latter end of the man thus deceived is seven times worse then the begining he comes in this refined form with seven worse spirits then himself and so makes him seven times more the child of perdition than before Oh then how doth it concern every one bearing the name of Christian to look about themselves if they are not deceived and deluded with this Antichrist under the name of Christ seeing it is the high way of soules ruine now in the dayes of the Gospell for herein doth Sathan declare himself to be the Master of arts in transforming himselfe into the son of light and under the name of Christ and Christian to ruine soules 2. There is Antichrist in the History or in the Letter and this flowes from Antichrist in the Spirit now the soule being possessed with Antichrist he growes up into some forme and now not only in the spirit invisibly but in the letter more visible hee appearee sitting in the seat of God and he may be descryed principally under these three heads as sitting in the seat of Christ and acting those things which properly belong to Christ 1. In making Christians by a humane power it being the proper worke of God in Christ to make Christians Iohn 6.37.44 but now here is Antichrist will undertake the businesse and so turnes the world into Christians or rather Antichristians and pretend that they doe the worke of Christ too when if he did the worke of Christ he would rather keep of all carnall ignorant ones and accept of none untill made willing and spirituall by Jesus Christ for Christ doth not onely own soules when they come but first gives them a will to come and that by a spirituall and not a humane power Hence it comes to pass that there are so many carnall profane ones under the name of Christian because made Christian not by Jesus Christ but by men Oh that the Lord would be pleased to inlighten the understandings of these men betimes that they might not walke in a way so directly opposit to the Gospel and destructive to their own and millions of soules in prescribing rules of worship which is properly onely to Jesus Christ to prescribe rules and 10 carry through the soule in acting according to these rules To prescribe rules this belongs unto Christ whosoever undertakes it puts themselves in the roome of Christ is the Antichrist this is to exercise-creature wisdom in the things of Jesus Christ and indeed to sit in the seat of God it is the worke of Christ in the spirit to help in prayer or any duty we know not what we pray for as we ought but the spirit helpeth our infirmities Rom. 8. It is Christ that helpeth both to see our want formeth by his spirit words within accordingly Therefore those who prescribe formes and rules of worship put themselves in the roome of Christ 2. It belongs to Christ to give in power to act according to those rules but Antichrist gives the command and so carries on an externall acting and not according to Christ but his owne mind 3. Antichrist may be discovered as sitting in the seat of God not onely 1. In making Christians 2. In prescribing rules but 3. In compelling all unto those rules whatever Christ saith that matters not he himselfe will the Christ and must be obeyed let Christ say what he will and all that question his power must be the Antichrist for he exalteth himselfe above all that is called God or that is worshiped so that he as God sitteth in the Temple of God shewing himselfe that he is God and in all these particulars there is a mysterie lyeth a mysterie of iniquity that is iniquity hid under the name and notion of Christ therfore so much the more to be dreaded To bea Christian is accounted agallant thing and therefore not himself only but others likewise look upon it to be a matter of much piety to make men Christians and cause them to own Christ On I but here lyes a mystery of iniquity many soules made Christians by a humane power are but Antichristians and so under the name of Christian are likely to be undone for ever if the Lord prevent it not an excellent thing accounted in the world to make creaturs Christians as soone as they are borne by sprinckling a little water upon them and so in bearing them in hand that they are so ever after but here lyeth a mystery of in quity and one of the soule-running mysteries of iniquity as ever came from Hell Speak England speak all Nations called Christian whether almost all people of all sorts devoutly slaine in the spirit under this mystery of iniquity to have formes of worships prescribed that all Priests and People may walk in one forme and way of worship and all compelled unto it is accounted an excellent part of Christianity but here lyeth a mystery of iniquity under it First it brings all sorts of people to
manner of love is this that we should be called the sons of God 2. Relation of Christ and so of the Saints as of sons so of a spiritual union with God not only a union by way of peaee but a union of spirit thus was the Father and the Son one Iohn 14.10.11 Ioh 10.30 I and the Father are one And thus are all the Saints one in the Father the Son and in and with each other in the spirit Iohn 17.21 It was a part of the prayer of Christ who was heard in all things he asked That they also may be one in us Now the union of the Father Sonne and Saints may be considered either as first a union of spirits The Lord powred down of his Spirit abundantly upon the Lord Jesus according to that Glorious prophesie Esay 11.2 And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of councell and might the spirit of knowledge and the feare of the Lord. And this was fulfilled when Christ was haptized Mat. 3.16 Iohn 1.22.23 Of this spirit are the Saints made partakers Ioh. 14.16.17 I saith Christ will pray the Father and he shall give you another Comforter and he shall abide with you for ever even the spirit of truth whom the world can not receive This spirit of Christ or this spirituall anointing is that which every son and daughter of God are made partakers of Rom. 8.9 Now if any man have not the spirit of Christ he is none of his Christ dwells spiritually in all the Saints Christ is in you except ye be reprobates Therefore it concerns all who professe themselves to be Christians to examine themselves It is much to be feared that there are exceeding many carnall Christians I meane that beare the name of Christians and that in a more then a common and ordinary way And if Christ be in you Rom. 8.10 the body is dead because of sinne that is the body is a dead and sinfull body and cannot act toward God if Christ be in you you shall be sensible of it Never a soule wherein Christ dwels but is sensible of its owne deadnesse through the dwelling of Christ there Col. 3.8 Ye are dead saith the Apostle and your life is hid with God in Christ but the spirit is life because of righteousnesse that spirit of Jesus that adopteth sons to the Father in him and hath discovered and made the soule partaker of the righteousnesse of God in him lives and acts continually in the spirituall Christian Hence it is the Apostle could say by experience Gal. 2.20 I live yet not I but Christ lives in me Thus are the Saints made partakers of the same spirit of life that was in Christ Jesus 1 Cor. 6.17 He that is joyned to the Lord is one spirit of the same anointings and the anointings that ye have received shall teach you all things 1 Ioh. 2.27 2. They that are joyned to the Lord are made partakers of the same power there is a union with the Father in his power the spirit of might was powred upon Jesus Christ and he stood in the power of the Father as he came forth in the wisdome of the Father so he acted by the power of the Father and this power the first Adam never had and as Christ the head was upheld in the Fathers power he was anointed with the holy spirit and with power Acts 10.38 All power in Heaven and Earth was given to him so that he stood in the power and strength of the Almighty and this did not the first Adam if hee had then he had not fallen he is called Esa 9. the mighty God the everlasting Father the Prince of Peace so that he stands while God stands So likewise this is the condition of all the Saints spiritually made one with God in him the same power upholds them that upheld Christ they are kept by the power of God unto salvation Gods power is become the Saints power A glorious word of comfort for the Sonnes and Daughters of Sion with relation to afflictions either externall or internall they stand not in their owne strength they are not founded upon their owne bottome they are out of themselves the power of God is theirs and they may conclude with comfort that while God stands they shall stand he hath promised to be with his in affliction to uphold them to comfort them to carry them through in his bosome If the Saints were but sensible of this truth that the power of God is for them it is that would exceedingly help them against the feare of falling 2. Consider this might be a warning to the Saints to take heed of acting in their owne power but in all undertakings to see themselves acted by a power above themselves 3. As there is a union of spirits a union of power so there is a union in wisdom the wisdome of God is become the Saints wisdome and that not as in the first Adam he was made partaker of wisdome God imparted wisdome unto him so as to make him a reasonable man humane wisdom according to his humane nature so that here dwelt in him as you have heard formerly a humane perfection in this particular but the second Adam Christ was not only made partaker of the gifts of wisdome but he was the very wisdom of the Father hee was both the power and the wisdome of God he had the spirrit of wisdom powred downe upon him hee dwelt in the Fathers hosome and lived in the knowledge of the whole Councel of GOD and from hence he never did his owne will but the will of the Father and as Christ so all the Saints are made one in this wisdom Christ who is the wisdom of God is made unto us wisdome 1 Cor. 1.30 not only by way of imputation but by the operation of the same spirit who dwels as truly in every believer as in Christ and as the wisdom of the spirit increaseth so the wisdome of the flesh decreaseth that wisdome in the first Adam was a humane wisdome this a spirituall and heavenly wisdom this wisdome destroyes that wisdom that is in the things of God he destroyes the wisdome of the wise and brings to nought the understanding of the prudent that wisdome sets the creature aworking this sets the creature a believing that wisdom carryed on the creature in its owne power this spirituall wisdome sets the creature out of himselfe in the power of God that wisdom carryed on the creature to the answering of God in the Letter and yet in all comes short this wisdome carryes on the soule where it dwells not after the oldnesse of the Letter but after the newnesse of the spirit in a word that wisdome could not help to the knowledge of God in the spirit this doth 1 Cor. 1. After that in the wisdome of God the world viz. in the wisdome of the first Adam by wisdome knew not God but the wisdom
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
Thus the first assertion in part is truth Christ shall reigne a thousand yeares that is many Generations but it will be spirituall and not personall 2. Assertion from thence is that all the Saints from the beginning of the world shall be raised and come and reigne with Christ Ans For the clearing of the truth in this Scripture which wil answer this assertion consider 1. what is meant by the behading for the witnesse of Jesus 2. What is meant by not receiving the mark of the beast 3. What is meant by being raised living and reigning with Christ 4. What is meant by the not living of the rest of the dead untill the thousand yeares were finished 1. What is meant by being beheaded for the witness of Jesus It is a spirituall beheading such a beheading as all the Saints who shake off Antichrists badge and yoake like to meet withall Christ is said to be the head of the Church and the head of every man that is of every Saint is Christ now when the Lord discovers the evill of Antichristian wayes to his people and they forsake it they durst not receive either the Image name or marke of the beast they shall presently be beheaded by the beast that is they will condemn them as those that forsake Christ and cry out unto them that they are revolted that they are Sectaries Hypocrits Heritickes c. And thus they behead the Saints spiritually and that for the testimony of Jesus because they cannot but declare the things that they have seen and heard from him which will overthrow and ruine all things contrary to himselfe in the. 2. What is meant by a receiving of the Image or marke of the beast Answ By the Image of the beast is meant that likenesse that it hath unto the first beast who seemes to receive a deadly wound being compared with Chap. 13.11 to 16. that is this beast seemes to make a change he speakes great words his looke is more stout then his fellows he thinks to change times and Lawes yet when all is done it is but the Image of the first beast the exercise of the same power the same wisdom in the things of God the same worship for substance it is all the same in substance and it is but the number of a man all of the flesh it is from below yet such must the worth and the excellency of it be for a time that whosoever will not receive the Image of the first beast and account it somthing too is likewise to be beheaded and not to be suffered either to buy or sell amongst them and many a Saint is like to be given into his hand and he shall prevail over them but it shall be but for a time times and the dividing of a time and then the Kingdome shall become the Saints Dan. 7.2 The Image is that internal spiritual principle from which the beast acts for none can truly follow the beast but those who have received this Image that is who act from the same principl e those are acted who act for and from the man of sin and it is called an image because it resembles Christ both in the internall as well as the externall part yet acts from his own wisdome by its own power according to its own mind to its own end and this in all resembles Christ Now these who refuse this Image in the spirit and cannot be contented with a wisdome like Christ a selfe-acting in the roome of Christ a rule short of Christ and end besides Christ from hence casting off this Image is caerrid on in another track then before they come to be beheaded for Christ because they cannot receive the Image who is the Antichrist in the spirit and not Christ so that here is not onely the Image of the first beast with relation to patern and power but likewise in relation to holiness the first will be for Christ and so the second yet are both but Antichrist 2. What is meant by the marke of the beast in the forehead and in the right hand by the marke in the forehead is meant the visible profession of Antichrist in the externall part those that would not visibly professe the wayes of Antichrist or in the right hand that is to act for him these were denyed to buy or sell Chap. 13.17 to sel that is to preach the Gospel for Antichrist under the notion of preaching the Gospell sells his wares but a time is comeing that none will buy their wares any more so they deny any who own not the Image name or marke to sell hence they may examine those who preach upon such and such intergatories and if it appear that they deny the Image name or marke they may not sell that is give forth freely what God communicates unto them when others sel or buy that is partake of any spirituall good amongst them if they could prevent it and those were beheaded for the witnesse of Jesus but they were at last raised and lived with Christ 1000. yeers that is raised up from their low condition taken up into heaven in the sight of their adversaries lived with Christ in the spirit reigning triumphantly over all spirituall enemies selfe sathan world and those Merchants that sell all yea the soules of men too shall be weeping and crying alas alas Rev 18. when the Lord shall make good that word of truth Esa 66.5 Heare the word of the Lord yes that tremble at his word your brethren that hated you that beheaded you that cast you out for my names sake said let the Lord be glorified that is it tends to the Honour of God to behead and to cast out these men but he shall appeare to your joy you shall be raised up with Christ and I will give you a new name but they shall be ashamed Obj. John saith the Saints that had not worshipped the Beast he speakes in the Preterpluperfectence therefore it seemes not to be the Saints raised who at present were beheaded in the mysticall sense but the Saints that had been beheaded in the litterall sense Ans First it is the use of the spirit or the spirits Language to deliver it selfe in darke and mysticall termes so the Apostle saith in another case 1 Thes 4.5 that we which are alive and remaine till the coming of the Lord c. the Apostle speakes of wee as if he had intended the Thessalonians and Himselfe which was least intended but the Saints who being all one in the spirit and but one mysticall body in Christ while there are any Saints in the world the Apostle makes it to be all one as if he and the Thessalonians were them and so delivers it in the present tense when he might have said rather to speak after the manner of men then they which shal be alive at his coming c. as in Rev. the word might have run thus and so questionlesse it is to be understood then they that were beheaded
THE MARROVV OF CHRISTIANITY OR A spirituall discovery of some Principles of Truth meet to be knowne of all the Saints represented in ten SECTIONS By T. Collier Minister of the Gospell Whereunto is added an Epistle written by M. SALTMARSH Isaiah 32.20 Blessed are ye that sow besides all waters c. Isay 33.16 He shall dwell on high his place of defence shall be the munitions of Rocks bread shall be given him his waters shall be sure verse 17. and thine eyes shall see the King in his beauty c. London Printed by Charles Sumptner for Giles Calvert at the Black spread Eagle neer the West end of Pauls 1650. To the READER Christian Reader FOr to thee alone do I commend this smal Treatise who alone art able to judge of spirituall things for the spirituall man judgeth all things I have here in this Treatise presented unto publike view some principles of truth Although I suppose that some particulars herein may seem somewhat strange at the first sight yet I question not but the same spirit of Truth which is given forth from the Father through the Son to the Sts. will by degrees so gather us up into the mystery of Truth that we shall all speak the same thing from our walking in the same light and acting in the same power I have in this place only three words to mind thee of as a preparative to what thou shalt read in this ensuing Treatise First that the discovery of the first man Adam to be but a humane man a man indued with humane perfections is not a strange but a glorious truth and meet to be known for the knowledge of this one particular leads us to the knowledge of the Creatures nothingnesse the wisdome power righteousnesse c. of the Creature it is all but of the Earth and that it is the proper work of Christ the second man to ruine and destroy in thee all that is of the first Adam even those reliques that remaine that wisdom is turned into folly that strength into weaknesse that righteousnesse and holinesse into meere filthinesse and pollution so that Christ doth not where he comes in mercy restore man to his first condition as it was in Adam but destroyes those principles as we are Christians and so creates a new man in us which after God is created in righteousnesse and true holinesse Ephes 4.24 and he that is in Christ is a new Creature 2 Cor. 5.17 All old things are done away behold all things are become new and as is the earthly such are they who are earthly as is the heavenly that is Christ such are they who are heavenly 1 Cor. 15.48 Secondly that the glory of a Christians life is in the knowledge of Christ living in him so the Aposte Gal. 2.20 I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in me and Christ in you the hope of glory is the great mystery of the Gospel for the Saints to know Col. 1.27 that is not to live wholly on the eying of what Christ hath done without us for us but likewise to be able to experience the life of that Christ in us being made partaker of the same spirit of the same Anointings c. Thirdly that the knowledge of Antichrist is the knowledge of a mystery I mean a mystery of Iniquity which none can know but those enlightned from above that as the mystery of the Gospel is hid so likewise is the mystery of Iniquity hid from them that perish Lastly and in a word my desire is that what truth thou findest here written thy spirit may be made one in and with the same truth that so both thou and I may have communion and fellowship with the spirit in the same truth and what information and consolation thy spirit findeth from what is truth letting any Creature-weaknesse thou findest passe let God have the glory and so thy poore friend in the unity of truth and fellowship of the 〈…〉 A Table of the principle things contained in this Treatise SECTION 1. OF Adams condition before his fall Page 1 Adams in a condition of humane perfection p. 1. 2. The Jmage of God what in Adam p. 2. 3. 5. Mans best wisdome but the remainder of the first Adam in it many too much glory p. 3. 4. What the Jmage of Adam is not p. 8. SECTION 2. The cause or ground of mans fall First the mutability of his condition p. 8. God not the cause of sin p. 10. The second causr of mars fall p. 11. Satans temptation Why Satan called a Serpent p. 12. The cause of mans fall disobedience p. 13. The tree of knowledge of good and evill why so called p. 13. SECTION 3. Mans misery by reason of his fall p. 14. 15. Mans misery considered under 3 heads p. 16. SECTION 4. What is the means God hath appointed for the recovery of man out of this condition that is Jesus Christ p. 27 The sin and fault is layd upon Christ p. 17. 18 Christ bare the sins of all all are saved and how not saved and the reason why p. 19. 20. 21 Christ not the efficient cause of love but rather an effect of love p. 22. 23. 25 How Christ delivers from wrath p. 13. 24. SECTION 5. How persons come to have benefit by this means that God hath appointed as the way of life which is by Faith p. 26. What Faith is p. 26. 27. How Faith is obtained p. 28. Faith not a condition of the Covenant p. 29. Faith a branch of the Covenant p. 3. Faith an evidence of the Covenant p. 30. The means by which Faith is wrought p. 31. The properties and effects of Faith p. 31. How Faith justifieth p. 32. 33. Faith produceth peace with God p. 33 Faith puts the soule into the possession of love it fills the soule with joy p. 34. SECTION 6. Wherein the condition of person restored by Christ and their union with God is discovered which is first a freedome from sin p. 35 Second in being one with and in Christ p. 36. Christ and the Christians relations one first Christ a Son so the Saints p. 36. Secondly relation of spirituall union p. 37. In the spirit power wisdom righteousnesse love and glory p. 38. to the 49. Saints Communion with the Father Son and each other p. 50. 51. 52 SECTION 7. Wherein is declared what the Law is what the Gospell with the difference between them both in the Letter and in the Spirit p. 55. First what the Law is in the letter p. 55. 56. 57 Secondly what the Law is in the Spirit p 56. What the Gospell in the Letter is p. 61. 62 What the Gospell in the Spirit is p. 64. The Mystery of the Gospell what p. 65 The life of Faith in the most spirituall 67. 68 The difference between the Law and the Gospell p. 70. 71. The glorious effects of the knowledge of God in Spirits p. 63. SECTION 8. The matter of
himselfe into other shapes if ten horns be too heavy to be born he will be content to wear but two like a Lamb rather then none at all Qu. Why is Satan called a Serpent Answ Because in his first prevailing with that woman he did either make use of the Serpent Gen. 3.1 who was a Subtill creature and so comes in the Serpent unto the woman or else secondly transformes himselfe in the shape and forme of the Serpent and so represents himselfe unto the woman and so from hence received the denomination of a Serpent Rev. 12.9 In the first then learne that Satan usually makes use of the wisest and subtilest creatures to bring to passe his will in or by them if the second learn that Satan can transforme himselfe into any shape or forme to delude and deceive soules A third cause of mans fall was disobedient acting contrary to the mind of God In the day thou Eatest ihereof thou shalt dye saith the Lord Adam eateth thereof and dieth disobedience was the cause of mans fall Rom. 5.18.19 Qu. What was Adams disobedience An. Eating the forbidden fruit Gen. 2.15 Qu. What was this fruit Ans The fruit of a Tree in the Garden or Paradise of God Gen. 2 9.16 called the Tree of knowledge of good and evill good if a man did not eate of it evill if he did eat of it A Tree who so eateth the fruit thereof shall know the difference between good and evill so he indeed knew good by the want of it and evill by the sence enjoyment of it What mystery might be presented by this pleasant fruit I shall not at present dispute because it is something dark unto me whether sin which seems very pleasant unto a carnal eye or the world which much prevailes upon a carnall mind or honour or both All these temptations Satan made use of unto Christ himselfe and represented them to his eye as a deceiveable fruit if possible he might deceive him And the Tree of Life representing Christ that whosoever eateth drinketh of him might live for ever Io. 4 14. Rev. 22.2 SECTION 6. Mans misery by reason of his fall MAns misery by the sinne of Adam was death In dying thou shalt dy or thou shalt dye the death Gen. 2.17 Now under the name of Death the Scriptures comprehend divers things A spirituall death in sin so are all naturall men dead in trespasses and sinnes subject to externall miseries and deadly plagues Exod. 10 17. Externall afflictions upon the body so Paul 2 Cor. 1.5.6 the dissolution of mans externall and naturall ltfe Gen. 35.18 Psal 146.4 The perdition of body and soule for ever All which miseries come in by the sin of Adam As the second Adam was the way letting in all good to mankind so was the first Adam the way or floud-gate letting in all miseries upon foule and body Object Some will object and say But how could Adam lose a spirituall life and so come under a spirituall death seeing he never had a spirituall life in God how could he lose that which he never had Answ Although Adam had never a spirituall life in God yet he had a spirituall subsisting given him of God free from sin and so capable of defilement For the truth is it is the internall part of man that sins the forme or body of man is acted by the guiding of the internall part so that Adam now dyes in his spirit he hath neither power wisdome nor will to do that which is well-pleasing to the Lord he hath not only lost that wisdome will and power of acting in the first Adam but likewise of believing and so of applying that salvation tendered in the second Adam untill he spiritually and powerfully draw up the soule unto himselfe John 6.44 and so makes him not onely partaker of all that compleat righteousnesse wrought for him but likewise sulfils all righteousnesse in him Rom. 8.4 Or else mans misery may be considered under these three heads 1. A condition of death as you have heard In the day thou eatest thereof thou shalt dye the death that is death internall and death externall and death eternall without a meanes or a remedy preventing it 2. A condition of enmity I will put enmity between thee and the woman between thy seed and her seed all unbelievers which so live and remaine are in a state of enmity God hath not declared himselfe any other unto them and their nature is still at enmity with God 3. A condition of insufficiency to help themselves Adam was not able to help himselfe and all he could doe was to hide himselfe he could not deliver himselfe out of this condition neither are all the sons and daughters of Adam able to help one soule our of this condition if God help not Therefore this should teach soules made alive by Christ to admire mercy and to cry Grace Grace un to the whole work of God both in them and for them SECT IV. What is the meanes God hath appointed for the recovery of man out of this condition THe meanes God hath appointed to deliver Man out of this condition is Jesus Christ and therefore promiseth Christ immediatly upon the Fall Gen. 3.15 Herein is Gods love manifested that he leaves not man in his lost estate but gives forth his Son out of his bosome that he might seek and save that which was lost and so deliver us from wrath to come Rom. 5.9 1 Thes 1.10 He is Jesus the Saviour and the alone Saviour of his people from their sins Mat. 1.21 acts 4.12 that is he is the alone way through which the Father brings downe salvation to sinners and through which he drawes up soules to himselfe there is no other way of God down to the soule nor of the soule up to God but through Jesus Iohn 14.6 Quest What must Christ Iesus undertake and performe before the breach is made up and faln man recovered Answ 1. He must take the sinne and fault upon himselfe Isai 53.6 1 Pet. 2.24 He that knew no sin was made sin for us that we might be made the righteousnes of God in him 2 Cor. 5.21 Admirable mercy that when man had sinned and lost himselfe Jesus Christ who never knew sin either in act or thought must now take upon him the sinners sin and so be made as it were a lump of sin and this he did willingly of himselfe he bare out sins on his owne body on the Crosse Christ took the whole sinne of Adam and the whole world upon himselfe when Adam had sinned and all mankind in him Adam and all must have died Christ takes the sinne upon himselfe and so taking the sinne upon himselfe he withall takes the curse and so undergoes the sentence of death The curse was In the day thou Eat est theroof thou shalt dye the death Christ he dies the death that so he might free man from death and so Christ in bearing the sinne and the
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
to destroy but to save John 12.47 Secondly what the Gospel is There is likewise the Gospel in the letter and the Gospel in the spirit The Gospel in the letter which properly doth signifie glad tidings and this Gospel is to go forth amongst all but none are made partakers of it in the spirit but believers All are made partakers of it in the letter it is glad tidings to all and that in a double sense 1. It is glad tidings to all for all have a being by it it is that which hath made peace for all an externall peace in taking away that present curse Secondly it is that wherein internall and externall peace is held forth and propounded to all which is glad tidings none are exempted in the letter till they exempt themselves through unbelief and so judge themselves unworthy of eternall life Secondly there is the Gospell in the letter likewise as it is a Gospel of spirituall peace and reconciliation And thus every believer receives it first in the letter through the power of the spirit and this is Christ in the flesh dying upon the crosse taking away the condemnation of the Law in the letter And this is that answers the guilt of sin in the natural conscience a visible satisfaction for a literall transgression This was Gods way to take away sin and this is the first discovery God makes of himselfe to a sinner because he is pleased to conform himselfe to that way that might best suit with our understanding and so by degrees to draw us up more in the spirit unto himselfe and this is the Gospell in the letter answering the Law in the letter and the conscience troubled through the sense of sin which is the first knowledge of Christ and is indeed but a knowledge after the flesh and so is in the esteem of the Apostle but a carnall knowledge that is being compared to the spirituall knowledge therefore the Apostle saith 1. Cor. 3. I cannot write unto you as unto spirituall but as unto Carnall even as unto Babes in Christ Note I do not speak thus of the knowledge of Christ upon the Crosse and the application of it taking away the guilt of sin as a low and slight thing in it selfe For first it is Gods way to satisfie finning soules and so none ever partake of mercy but by this way Secondly it is that being wrought by the spirit of Christ brings soules under the denomination of children 1. John 2.12 Thirdly it is that by which the soule injoyes much joy and peace who so hath obtained it from the Lord hath obtained a good degree and much boldness in the spirit Yet fourthly God usually by this way brings soules up into a spirituall union with himselfe and in comparison of the soules injoying of God in Christ the Scripture calls it a carnall or fleshly knowledge and doubtlesse many may attaine the knowledge of the Gospel in the letter and may own a dying Christ upon the Crosse and yet be but a humane faith a literall Gospel and never truly known in the spirit But those who are brought to the knowledge of and believing in Christ dying upon the Cross by the saving worke of the spirit shall grow up in the more spirituall knowledge of him Secondly the Gospel in the spirit is the righteousnesse of God imparted in the spirit to the believer it is the making of the believer partaker of the same nature of the same spirit that was in Christ Jesus The Gospel in the spirit is the same as the Law in the spirit and represents the spiritual righteousness of God with which he intends to cloath his people and it is called The righteousnesse of God in Christ 2. Cor. 5. As there was a literall transgression of the Law so there is a Gospel in the letter to answer it and a Christ dying upon the Crosse As there was a spirituall righteousnesse included in the Law so likewise is there a spirituall righteousness in the Gospel that is in Christ they are both in Christ the former righteousness is the knowledge of Christ without as dying and satisfying the second is the knowledge of Christ spiritually formed is us which is here done in part and we shall in the conclusion be wholly changed and swallowed up in that spirituall righteousnesse And indeed here lies the great mysterie of the Gospel in these three particulars 1. God in Christ 1. Tim. 3.16 2. Christ spiritually in the Saints Christ in you the hope of glory Col. 1.27.3 That full spiritual change into the spirit at the last day of the Gospel in the spirit not onely that we are made one with God but likewise that we are made one in God he dwelleth in us and we dwell in him and we now serve no longer in the oldness of the letter that is with our old nature in the old letter given forth Adam and by Moses to the old end the obtaining of righteousness but in the newness of the spirit that is the renewed mind by the spirit to a new letter written in the heart to a new end to glorifie the name of our Lord Jesus to declare our conformity to him in the spirit That this is in the Gospel in the spirit which the Lord Jesus brings up his unto by degrees the Scriptures in the spiritual understanding will declare not onely for conformation 2. Cor. 5.16 with Heb. 10.19.20 In the first the Apostle saith Henceforth we know no man after the flesh yet though we have known Christ after the flesh yet henceforth we know him no more after the flesh Note first there is a knowledge of Christ after the flesh even of the Saints Although we have known Christ after the flesh yet know we him no more Why v. 17. If any man be in Christ he is a new creature Christ is formed in him after the spirit and he comes now to know a spirituall Christ within him as well as a fleshly Christ without him The 2d Scripture faith We have boldnesse to enter into the holyest by the blood of Christ by a new and a living way that he hath consecrated for us through the veil that is to say his flesh where likewise note that the blood of Christ is but the way into the holyest and the flesh of Christ is the veil through which we enter into the holiest that is into the spirituall and heavenly injoyment of God We come first to the flesh and secondly to the spirit the flesh being the way to the spirituall injoyment of him where Christ is entred already in the perfection and will in conclusion draw all his spiritual Ones after him unto the same perfection into the same glory Object If this be the Gospel in the spirit to know Christ no more after the flesh and to live in the spirit to looke upon Christ as the way in the flesh into the spirit or holiest where he is then what need of faith so much spoken of in
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