a mystery to all naturall men and worthy to be looked into and known of all the sonnes and daughters of Syon 1 Iohn 3.1 2 3. Behold what manner of love is this that we sh uld be called the sonnes of God 2. Relation of Christ and so of the Saints as of sons so of a spirituall union with God not onely a union by way of peace but a union of Spirit thus was the Father and the Son one Iohn 14.10 11 Iohn 10.30 I and the Father are one And thus are all the Saints one in the Father and 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 Wisdome and understanding the spirit of counsell and might the spirit of knowledge and the feare of the Lord. And this was fulfilled when Christ was baptized Matth. 3.16 Iohn 1.22 23. Of this spirit are the Saints made partakers Iohn 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 cannot receive This Spirit of Christ or this spirituall anoynting 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 dwels spiritually in all the Saints Christ is in you except yee bee reprobates Therefore it concernes all who professe themselves to bee Christians to examine themselves It is much to bee feared that there are exceeding many carnall Christians I mean that bear the name of Christians and that in a more than 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 and if Christ be in you you shall be sensible of it Never a soule wherein Christs dwels but is sensible of its own 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 annoyntings and the annoyntings that ye have received shall teach you all things 1 Iohn 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 annointed with the holy spirit and with power Act. 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 he 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 Sainâ—s 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 Sons and Daughters of Syon with relation to affâ—ictions either externall or internall they stand not in their own strength they are not founded upon their own 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 affâ—iction to uphold them to comfort them to carry them through in his bosome If the Saynts were but sensible of this truth that the power of God is for them it is that would exceedingly helpe them against the feare of faâ—ling 2. Consider this might be a warning to the Saints to take heede of acting in their own 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 wisdome the wisdome of God is become the Saints wisdom 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 wi doÌ„e according to his humane nature so that here dwelt in him as you have hâ—aâ—d formerly a humane perfection in this par icular but the second Adam Christ was not onely made partaker of the guifts of wisdome but he was the very wisdome of the Father he was both the power and the wisdome of God he had the spirit of wisdome powred down upon him he dwelt in the Fathers bosome and lived in the knowledge of the whole Councel of God and from hence he never did his own will but the will of the Father and as Christ so all the Saints are made one in this wisdome Christ who is the wisdome of God is made unto us wisdome 1 Cor. 1.30 not onely by way of imputation but by the operation of the same spirit who dwells as truly in every beleever as in Christ and as the wisdome 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 wisdome this wisdome destroyes that wisdome 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 a-working this sets the creature a beleeving that wisdome carried on the creature in its own power this spirituall wisdome sets the creature out of himselfe in the power of God that wisdome carried on the creature to the answering of God in the letter and yet in all comes short this wisdome carries 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 helpe to the knowledge of
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 as the instrumentall meanes of his spirit working as the principall meanes Rom. 10.14 Iohn 6.63 now it is true God is not limited in his way of working that is he hath not confined himselfe to a verball preaching although it is true likewise that he ordinarily and usually worketh faith by by such meanes but a Gospel preaching as of necessity in the working of faith that is a spirituall Gospel desiring of the love of God in Christ and such a preaching may be by the spirit of Christ in reading some word or any other way he pleaseth to worke and it may truly be called a Gospel-preaching any spirituall Gospel discoverie to a soule through which it is brought up into Gospel-injoyments may truly be called a spirituall unfolding or preaching of the Gospel Hence it is that the preaching of the letter or a verball preaching is no where called a powerfull and prevailing preaching unls the spirit preach it is the spirit that must convince the world of sin Iohn 16. and our Gospel came not onely in word but in power and in the holy spirit 1 Thes 1.5 It is true God usually worketh by means but it is as true that he can as well worke spiritually without meanes if he please and this he hath done much of late I do not question but many who are spiritually inlightned and live in the spirituall injoyments of God have had experience of it Qu. 3. What are the properties and effects of faith Answ The properties and effects of Faith are many It justifies the soule from sin Act. 13.39 by him all that believe are justified from all things from which they could not be justified by the Law of Moses Qu. How may faith be said to justifie Answ 1. Not as the efficient cause of our Justification that is God onely in Christ it is God that justifies who shall condemn But 2. Faith justifies as it receives Christ and applyes him as its justification so that it is said to justifie because it satisfies and quiets the soule in Christ who is its justification Rom. 4.5 he that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Note two words 1. He that beleeveth on him that justifieth that is Christ all that beleeve are justified by him Acts 13.39 So it is Christ that justifieth faith onely ownes that justification held forth in Christ 2. word His faith is counted for righteousnesse that is either first God never declares a man righteous and just untill he give him faith to enjoy his righteousnesse in Christ or else secondly his faith is counted or called his righteousnesse because he never till then enjoyed his righteousnesse And so that when I say or the Scripture saith that Faith justifieth that is faith receives and ownes the justification of God in Christ declared and so the soule by it lives in the enjoyment of justification and freedome from sin The 2d property or effect of faith is union peace with God Rom. 51. Being justified by faith we have peace with God chap. 15.13 Now the God of hope fill you with joy and peace through beleeving This is one glorious effect that those who once were a-farre off should now bee made nigh by the blood of Christ and be brought into the enjoyment of it by beleeving The third effect is it puts the soul into the possession of the love of God 1 John 4.16 We have known beleeved the love that God hath to us and God is love and he that dwelleth in love dwelleth in God and God in him It acts the soule above it selfe and causeth it to dwell in God and so to dwell in his love and this is an exceeding glorious effect and that which in the fourth place fills the soule with joy 1 Pet. 1.8 Joy unspeakable and full of glory What can a soule desire more than to dwell continually in the love of God When the soule is satisfied from its union with God and its dwelling in God that all the administrations and makings forth of God is love unto it And thus it dwels in love and from hence is filled with joy it causeth the soule alwayes to dwell at the right hand of God where is joy and pleasure for evermore Fifthly in a word to conclude the effect of faith is such as that God by it workes up the soule to an internall and externall conformity to Christ in some measure with a spirituall and eternall conformity in perfection in another world 1 John 3. 1 2.3 Phil. 3.19 where faith shall cease and love and unity be made perfect 1 Cor. 13.13 SECT VI. Wherein is the condition of persons restored by Christ and their union with God discovered THe Restauration of persons by Christ may be considered 1. either externall and generall or else 2. more speciall and spirituall First externally and generally and that hath a relation to aâ—l it is as ye have heard formerly 1. A condition of being in the world 2. A condition of possibility of a spirituall and eternall well-being in God if God in his Sâ—nne draw up the soule to himselfe John 6.44 But secondly and that I principally intend is the more speciall and spiritual condition of soules thus drawn up to God in Christ it is not onely a restauration to the condition of the first Adam with relation to a freedome from sin This every beleever enjoyes by Christ a freedome a justification from sin But secondly every soule drawn up out of it selfe to God is brought into the condition of the second Adam which is a condition as far above the first as the heaven is above the earth For the first man is of the earth earthy the second Man is the Lord from Heaven And as all men have born the Image of the earthy so those who beleeve beare the Image of the heavenly as is the heavenly such are all they that are heavenly 1 Cor. 15.47 48 49. And wherein Christ exceedes the first Adam therein beleevers exceed for they are as he is even in this world 1 Iohn 4.17 Now the condition of Christ and so the Saints exceeds the condition of the first Adam not onely in their being upheld by God but principallâ— in these foure particulars 1. In their spirituall relations unto God Christ and so all beleevers are related to the Father as Sons and that not onely by creation as the first Adam or naturall generation but first Christ a Son by a spirituall proceeding and comming forth from the Father who was eternally one in the Father and so in him all beleevers are made by the same Spirit the adopted Sons of God being made partakers of the same divine Nature Adams Sonship was in the flesh by creation or in the Spirit by regeneration and the Spirit of adoption which is indeed
life to those dead in the first Adam And as the Father hath life in himselfe so hath he given to the Son to have life in himselfe and hee quickneth whom he will John 5. The Law in the letter killeth the law in the spirit quickneth Therefore Christ saith I came not to destroy but to save Iohn 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 goe forth amongst all but none are made partakers of it in the spirit but beleevers 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 external peace in taking away that present curse Secondly it is that wherein internal and external peace is held forth and propounded to all which is glad tidings none are exempted in the letter til they exempt themselves through unbelief and so judge themselves unworthy of eternal life Secondly there is the Gospel in the letter likewise as it is a Gospel of spiritual peace and reconciliation And thus every beleever 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 literal transgression This was Gods way to take away sin and this is the first discovery God makes of himself 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 Gospel 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 carnal knowledge that is being compared to the spiritual 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 doe 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 sinning souls and so none ever partake of mercy but by this way Secondly it is that being wrought by the spirit of Christ brings souls under the denomination of children 1 Iohn 2.12 Thirdly it is that by which the soule enjoyes much joy and peace who so hath obtained it from the Lord hath obtained a good degree and much boldnesse in the spirit Yet fourthly God usually by this way brings souls up into a spiritual union with himselfe and in comparison of the souls enjoying of God in Christ the Scripture calls it a carnall or fleshly knowledge and doubtlesse many may attain 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 literal Gospel and never truly known in the Spirit But those who are brought to the knowledge of and beleeving in Christ dying upon the Crosse by the saving work 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 beleever it is the making of the beleever 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 righteousnesse 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 literal transgression of the Law so there is a Gospel in the letter to answer it a Christ dying upon the crosse As there was a spirituall righteousnesse included in the Law so likewise is there a spiritual righteousnes in the Gospel that is in Christ they are both in Christ the former righteousnes is the knowledge of Christ without as dying and satisfying the second is the knowledge of Christ spiritually formed in us which is here done in part and we shall in the conclusion bee wholly changed and swallowed up in that spirituall righteousnesse And indeed here lies the great mystery 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 ful spiritual change into the spirit at the last day 1 Cor. 15.15 So that this is the glad tydings of the Gospel in the spirit not only that wee are made one with God but likewise that wee are made one in God he dwelleth in us we dwell in him and wee now serve no longer in the oldnesse of the letter that is with our old nature in the old letter given forth to Adam by Moses to the old end the obtaining of righteousnesse but in the newnesse 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 and to declare our cōformity 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 confirmation 2 Cor. 5.16 with Heb. 10.19 20. In the first the Apostle saith Henceforth we know no man after the flesh yea though wee 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 vers 17. If any man bee in Christ he is a new Creature Christ is formed in him after the spirit and hee comes now to know a spiritual Christ within him as well as a fleshly Christ without him The second Scripture saith Wee 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 bloud of Christ is but the way into the holyest and the flesh of Christ is the veil through which we enter into the holyest that is into the spiritual and heavenly injoyment of God We come first to the flesh and secondly to the spirit the flesh being the way to the spiritual enjoyment of him where Christ is entred already in the perfection and will in conclusion draw
glorious effects of the knowledge of God in the Spirits pag. 63. SECTION 8. The Matter of the Church what pag. 75. SECTION 9. The spirituall Kingdome of Christ in his Church in the latter dayes of the Gospel discovered pag. 80. Who are the subjects of Christs Kingdome pag. 81. The externall glory of the Church of Christ in the latter dayes pag. 82. 83. The spirituall glory of the Church pag. 85. The Kingdome of Christ wholly spirituall pag. 90. Objections answered concerning the personal reigne of Christ pag. 93. SECTION 10. Of death resurrection and Judgment pag. 108. 2 Part. A briefe discoverie of Antichrist or the man of sin both in the History and in the Mystery pag. 113. To the Reader PErusing this Treatise I could not but take notice of some pretious truthes in it and commend them abroad Rom. 14.17 Ephes 4.3 1 Cor. The spirituall designe of this Author I finde to be this to set up the Kingdome of God in spirit and to draw believers by that more into spirit and that no difference of outward administrations or Ordinances should divide Christians that are baptised into one spirit which Truth I did much rejoyce to see from his penn and practice and should rejoyce to see the like from all the rest We know he is not a Iew who is one outward Rom. 2. neither is that Circumcision which is outward in the flesh we are the circumcision saith the Apostle Phil. 3. who rejoyce in Christ Jesus and have no confidence in the flesh There are some excellent Truthes hinted in this booke which I intend to speake on as of the two Adams the spirituall Church the spirituall Liberty the spirituall not personall reign of Christ in a little Treatise of my own Ephes 1.17 1 Cor. 2. The Lord fill us with the Spirit of wisdome and Revelation The spirituall man judgeth all things Iohn Saltmarsh THE Marrow of Christianity SECTION 1. Of Adams Condition before his fall THe condition of Adam in his innocercy before his fall war 1. A condition of humane perfection an upright and perfect man this is the conclusion of wisdome Eccles 7.29 Loe this onely have I found that God hath made man upright but they have sought out many inventions Obj. But it is said Gen. 1.27 that God created man in his own Image in the Image of God created he him therefore it seemes that Adam had more in him then perfect humaniâ—y that he was partaker of the divine nature Answ For the clearing of his Scripture two things are to be considered 1. what is meant by the Image of God 2. 2. what is not mean by it 1. what we are to understand by the Image of God in which Adam was creaâ—ed 1. reason wisdome and understanding Adam was made a reasonable wise and understanding man in this particular he was in the Image of God A wise God there is no searching of his understanding Esa 46.28 Adam had the Image of Gods wisdome not the wisdome of God not the thing it selfe it dwelled in God fully it was essentiall in him but imparted to Adam it was and is in God essentially he is wisdome it selfe Adam was but the Image God himselfe the substance That this Image was in man at first appeares first from Scripture Gen. 2.19.20 the Lord brought all the creation to wit sensitive Creatures before Adam that he might give names unto them or to see what he would call them God would now put him to the imploying of that reason and understanding he had given unto him a perfection of reason above all other Creatures 2. It appeares from naturall experience hence it is that there is so much enquiring after a perfection of humane reason so much studying of Arts as Philosophy Logick Rhetorick c. but from these corrupted reliques or principles of reason yet remaining in faine man striving after and hardly being satisfied wiâ—hout the perfection of reason able to give a reason of all things and this your heathen Philosophers have gone far in and this is that may be attained in an high measure and yet be but a reasonable morall man nay were it possible to attaine that perfection that was in Adam yet it would be no more then a morall and humane perfection and this is that which many who beare the name of Christians too much presse after and glory in as if without this wisdome there could be no knowledge of the minde of Christ thus did the Greekes seeke after wisdome 1 Cor. 1.22 the Greekes being the deepest in the knowledge of humane Arts and of the nature and cause of things therefore they would judge of the Gospel according to reason they seeke after naturall wisdome but saith the Apostle we preach Christ to the Greekes foolishnesse so indeed is the Gospel in the ministery of it meer folly to the highest naturall understanding in the world nay it is that which the wisdome of the Gospel destroyes where it comes in power he destroyes the wisdome of the wise and brings to nought the understanding of the prudent 1 Cor. 1.19 and here lies the great mistery of mistake I had almost said of Iniquity we seeke after the knowledge of God in the wisdome of the first Adam how many are there that would confine the knowledge of God unto this wisdome who are not ashamed to say that Philosophy is the mother of Theologie and without this naturall wisdome men must come short in the knowledge of God when the truth is the first Adam was of the earth earthly the second is the Lord from heaven and they who have but the first Adams wisdome are still of the earth earthly the wisdome of the first Adam comes infinitely short of bringing us to the knowledge of God in the spirit but it is by the wisdome of the second Adam who is the Lord from heaven and the wisdome of the father we attaine the knowledge of God in the spirit which wisdome destroyes and brings to nought the wisdome of the first Adam 1 Cor. 1.19 Chap. 2.6.7.8 and 3 Chap. 18.19.20 Note that all unbeâ—ievers and carâ—all professors are in the wisdome of the first Adâ—m all believers spiritually made alive by Jesus being delivered from themselves are in the wisdome of the second Adâ—m the Lord Jesus who is the wisdâ—me of the Father 1 Cor. 1.24 2. Adam was in the Image of God that was in a perfect morall pure and sinlesse condiâ—ion he was made upright innocent without sin but he sought out many inventions Qu. How may a morall purity and righteousnesse be said to be the Image of God Answ 1. God was and is perfectly essentially and spiritually pure Adam was but the Image or Character of this purity as it is possible to draw a compleate Image or Caracter of a living man in peece of stone or timber and we say and speake truly that it is the Image or likenesse of a living man yet it is not a living man nor
prelaticall shape rather then loose his Rule and credit amongst the sons of men if once prelacy grow out of date he can change himselfe into other shapes if ten hornes be too heavy to be borne he will be content to weare but two like a Lambe rather then none at all Qu. Why is Sathan called a Serpent Answ Because in his first prevailing with the 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 transforms 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 If the first then learn 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 transform himselfe into any shape or form 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 thereof thou shalt dye saith the Lord Adam eateth thereof and dieth disobedience was the cause of mans fall Rom. 5.18 19. Quest What was Adams disobedience Ans Eating the forbidden fruit Gen. 2.15 Qu. What was this fruit Ans The fruit of a Tree in the Garden or Paradice 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 eate of it A Tree whoso 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 sense and enjoyment of it What mystery might be represented by this pleasant fruit I shall not at present dispute because it is something dark unto me whether sinne which seemes very pleasant unto a carnall eye or the world which much prevailes upon a carnal mind or honor or both All these temptations Satan made use of unto Christ himself 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 and drinketh of him might live for ever Jo. 4.14 Rev. 22.2 SECT III. Mans Misery by reason of his Fall MAns misery by the sinne of Adam was death In dying thou shalt dye 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 sins subject to externall miseries and deadly plagues Exod. 10.17 Externall afflictions upon the body so Paul 2 Cor. 1.23 the dissolution of mans externall and naturall life 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 flood-gate letting in all miseries upon soul 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 dies in his spirit he hath neither power wisdome nor will to doe that which is well-pleasing to the Lord he hath not onely lost that wisdome will and power of acting in the first Adam but likewise of beleeving and so of applying that salvation tendered in the second Adam untill he spiritually and powerfully draw up the soul unto himselfe John 6.44 and so makes him not onely partaker of all that compleat righteousnesse wrought for him but likewise fulfils 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 and between thy seed and her seed all unbeleevers which so live remain are in a state of enmity God hath not declared himselfe any other unto them and their nature is still at enmiâ—y with God 3. A condition of insufficiency to help themselves Adam was notable to help himself all that he could doe was to hide himselfe he could not deliver himself out of this condition neither are all the sons and daughters of Adam able to help one soule out of this condition if God help not Therefore this should teach soules made alive by Christ to admire mercy and to cry Grace Grace unto the whole work of God both in them and for them SECT IV. What is the meanes God hath apppointed 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 hee 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 com Rom. 5.9 1 Thess 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 down salvation to sinners and through which he drawes up soules to himselfe there is no other way of God down to the soul nor of the soul up to God but through Jesus Joh. 14.6 Quest What must Christ Jesus undertake and perform 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 sinne was made sinne for us that we might bee made the righteousnesse 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 our sins on his own body on the Crosse Christ took the whole sin of Adam and the whole world upon himself when Adam had sinned and all mankind him Adam and all must have died Christ takes the sin upon himselfe and so taking the sin upon himselfe he withall takes the curse and so undergoes the sentence of death The curse was In the day thou eatest thereof 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 condemnation recovers man out of this lost and undone condition Two objectictions here need to be cleared Object 1. Whether Christ Jesus the second Adam bare the sins and so the condemnation of all men Ans First it is without question that he took the sin and fault of the first Adam upon him and so the sinne of the world of man whose nature was in him and so taking the sinne 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 thâ—ngs 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 bâ—cause all doe not beleeve 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 sins 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 beleevers so that although there be a salvation purchased by Christ and tendered unto all yet none are made partakers of this salvation but beleevers and none can beleeve savingly but those who are drawn 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 Sonnâ— as a publick person making saâ—isâ—action to the Law of Transgression rhat all mankind might bee brought under the tender of the Gospel that so upon beleeving they might be delivered from both the first covenant and transgression no man being indeed delivered from either but by beleeving all men remaining in the first Adam and so under the Law of transgression in the Spirit unlesse beleevâ—rs Christ having purchased an eternall salvation but keeps it in his own 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 sin of the first Adam on Gods part externally all partake of it internally onely believers Hee is the Saviour of all but especially of them that beleeve And nothing on Gods part hinders the eternal 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 â—is Son and leaving others to beleeve if they wouâ—d or could And from hence on the crea ures part being thus left onely a Christ tendered able to save them if they beleeve they being left of God having neither wiâ—l skill nor power to beleâ—ve perish everlastingly under the rejecting of the Gospel 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 spirituaâ—l and eternall part of it remains still with God in Christ and is handed forth to none but beleevers and so it remaines that there is no injustice in God to put such a worth in the sufferings of his Son 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 iwell as the rejecting of the second Adam n all those that refuse him seeing his eternall purpose in all was the setting forth of his Son as a peace-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 conâ—emne their own peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Ans 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 coming forth and suffering of Christ John 3.16 God so loved the world that he gave his Sonne Qu. In what sense then may Christ be said to deliver from wraâ—h 1 Thess 1.10 And to purchase his Church with his blood Acts 20.28 Answ 1. He delivers from wrath in a two-fold 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 trnasgression and so all unbelievers in that sense are under wrath and there remain eternally if not delivered John 3. last 2. They are delivered from wrath with relation to their apprehension Never any soul comes savingly to Christ but he first makes him sensible of an estate of wrath and so every beleever 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 eates and so should have died 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
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 Verbal word In the day thou eatest thou shalt dye the death Man having yet the principles of that Law remaining in him God having by the promised Messiah given a farther being to Mankind in the world hee gives forth the righteous Law more at large in the Letter that so his Creatures might have a rule in the letter to walk by and likewise might bee the more sensible of the losse of both that principle and power they had once in Adam given unto them and likewise with it gives though not the same power yet the same promise of external life in the Land God gives them 2 The Law was that by which sin came that is by which sin became sinfull For it is true had not God given a Law yet ' man would have been acting contrary to the pure mind of God therefore he giues a Law that sinne might become out or measure sinful and it was added because or transgression for where no law is there is no transgression For by the Law was the knowledge of sinne and so it was an Administration of death both in the hands of Adam as wel as Moses 1 Cor. 3 6 7. 3 The Law in the Letter was an Image or Character of that spiritual righteousnesse God intended to bring in by Jesus Christ Aas Adam was an Image of that spiritual perfection God intended to make his partakers of in the spirit by Christ So this Law in the Letter was a rule answerable to that moral principle of righteousnesse in Adam and a Character likewise of that spiritual righteousnesse that every beleever attaines in Christ the righteousnesse of the Law in the Letter was not that beleevers enjoy in Christ but that righteousnesse Adam injoyed in his state of innocencie It was not the righteousnesse of God but a Character of that righteousnesse holinesse and purity that all beleevers are made partakers of in the spirit It was not that righteousnesse by which God intended to give life and glory eternally but such a righteousnesse which had external promises annexed unto it For if there had been a Law given that could haue given life then righteousnesse had been by the Law Wherefore I coclude that the Law in the Letter was but a character of the spiritual righteousnesse of God which is the life of the Saints and that by which God never intended to justifie any to Eternity For the Law in the Letter killeth not justifieth but the spiit giveth life 2 Cor. 3.6 The Law was given to Adam in th Letter and Moses was he Minister of the Law in the Letter but Christ is the Minister of the Law in the spirit Therefore Moses saith himselfe A Prophet shall the Lord your God raise up unto you like unto me him shall you heare in all things Acts 3.22 23. Deut. 18.15 Object It is said Rom. 15.8 that Jesus Christ was the Minister of Circumoision Answ True hee was the Minister of it for the truth of God to confirme the promises made unto Abraham he was a Minister of it so as to fulfill the truth held forth in it So the word Minister Diaconos signifies God having promised Christ to come of the seed of Abraham he gives forth circumcision and divers other ordinances as Types representing him and he is the Minister of all to act and fulfill all and to bee the substance of all those types for the truth of God Else God had not been true in his promises neither had salvation been obtained either by the Fathers to whom the promises were made or the Gentiles who were a-farre off and likewise included in the promises Therefore hee was the Minister of circumcision for the truth of God to confirme the promises unto the Fathers and likewise that the Gentiles might glorifie God for his mercy Not so much a Minister in the giving forth of it but in the fulfilling of it which gives occasion to the Gentiles to rejoyce and praise the Lord. Object Paul applieth the words of Moses in the Law Deut. 30.12 13 14. Rom. 10.6 7 8. to be the righteousnesse of faith The righteousnesse of faith speaketh on this wise Answ It is true that Christ and the righteousnesse of the Gospel was included in the Law There was a literall or externall righteousnesse expressed in the letter to which were externall promises annexed but there was a spirituall and internall righteousnesse included which onely beleevers were made partakers of which was a righteousnesse brought in by Christ and obtained by faith which is the law in the Spirit or that spirituall righteousnesse of God that beleevers are made partakers of which is the second thing propounded what the Law in the spirit is Secondly the Law in the spirit or the spirituall righteousnesse contained in the Law as you have already heard is the righteousnesse of God which every beleever is made partaker of Note these two words for the more full clearing of it First that there was a spirituall righteousnesse included mystically in the letter of the Law which none ever saw into but those spiritually enlightned Paul had experience of it Rom. 7.14 For we know that the Law is spirituall but I am carnall The Law in the Letter was not spirituall For the same Apostle could say that he walked concerning the righteousnesse of the Law in the letter blamelesse Phil. 3. yet he callâ— it a fleshly walking If any man had cause of glorying in the flesh I much more And he saith he was alive once without the Law but when the commandement came sin revived and I dyed Rom. 7.9 alive without the Law in the spirit for he was not without the Law in the letter by that it was he judged himselfe to be alive he walked concerning that blamelesse but when the commandement came that is when the spiritual righteousnesse of the law was unfolded which was no lesse than the righteousnesse of God then he saw how short he came of that righteousnesse hee was yet but in the letter in the flesh and not in the spirit Then sin revived I died Secondly that this Law in the spirit is that spirituall righteousnesse of God that beleevers are made partakers of 1 Cor. 3.6 The letter killeth but the spirit giveth life The letter killeth the letter requireth an exact and perfect obedience which none was able to performe and so the very letter of the Law did kill So at first it killed Adam and all his posterity and so it killed the Jewes being given forth in a more large way for it was the administration of death but the Spirit giveth life viz. the Lord Jesus the spirit and substance of the Law both morall and ceremoniall for the first man was made a living soule to answer a morall righteousnesse the second was made a quickning spirit to give
Spirit and then he walkes not after the flesh but after the spirit having the Law of the spirit of life within himselfe guiding him in the way of holinesse and so that Scripture is made good 1 John 3. The annoyntings 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 1 Cor. 2.14 Application To incourage the Saints in the power and spirit of Jesus to presse forward after this knowledge and injoyment of God in the Spirit this was Paules resolution who had tasted of the spiritual discoveries of God as deeply as any to presse forward after perfection Phil. 3. Forgetting things that are behinde not alwayes living below The effects of it will prove very glorious 1. It is that by which you shall be able with the more evidence of light and truth to judge of things that differ the spirituall man judgeth all things 2. It is that will make the life of a Christian exceeding glorious carrying him through all difficulties with much spirituall joy 3. It is that will put a period to all differences and divisions amongst the Saints Divisions flow from our ignorance and dwelling so much in the Leter 1 Cor. 3.3 whereas there are among you divisions and strife are ye not carnall and walke as men Those divisions and that strife amongst the Saints about things in the Leâ—ter argue that they are exceeding carnall but this knowledge of God in the Spirit will as a mighty Guâ—â—e swallow up all those litterall differences and put an end to all strife both among particular Saints and in the Nations Esa 2.2.3.4 When once the Mountaine of the Lords House which is his Saints comes to be established on the topp of all Mountaines and Hills that is in the spirituall injoyment of God above all carnall and flâ—shly things then shall all warres and divisions have an end and not till then 4. It is that will cause many a glorious Starre to fall from heaven many who have acted much after the Letter will upon the discoveries of the glory of God in the Spirit fall from that light they seemed to have SECTION VIII The matter of the Church what THE Church of Christ may be considered either as more generall or more particular 1. More general and then it includes the whole body of the Saints in the spirit this of some is called the invisible Church but to speake in the Scripture-Language it may be rather called the general or universal Church the whole body of Saints in the Spirit called the mysticall body of Christ because of their spiritual union with and in Christ their head This Church or assembly for so the Greek Ecclesia properly signifieth we shall read of Heb. 12.22.23 ye are comâ— to Mount Sion and unto the City of the living God the heavenly Ierusalem and to an innumerable company of Angels and to the generall assembly or Church of the first borne and written in heaven and to the spirits of just men made pâ—rfect this is the Church that shall be made one in glory he generall assembly of Saints the spiits of just men and it is that might be desired at present that Saints Communion might flow more from their union in the spirit and not altogether from the union in the letter this is the glorious Church of Christ and the knowledge of it in the spirit will cause Saints to own each other more in the spirit 2. The Church of Christ may be considered more particular or a particular body or company of Saints in the visible profession of the Gospel walking in the injoyment of Ordinances taking particular care of each other and building up each other in the faith of this Church we shall reade frequent in the new Testament and this Church is likewise called the body of Christ 1 Cor. 12.27 and it is not to be questioned but that this practise is very commendable amongst Saints and the knowledge of God in the Spirit and of Saints in the Spirit will not breake or lessen the fellowship of particular Churches but increase it and make it to be more spirituall for questionles that which tends to the breach of communion and fellowships amongst Saints is not of God for God is love they who dwell in God dwell in â—ove it is that will increase love and this is the more excellent way and that which in conclusion will swallow up all differences yet one thing is much to be desired that is that there might be a generall union amongst the Saints that those who are spirituall might not be divided in spiritual Communion because of some litterall differences about the use of ordinances and the like Oh that the Lord would helpe us to beare with each other in such things why cannot Saints in matters of difference beare with each other according to the Apostles rule seeing he that observeth a day observeth it to the Lord and he that observeth not a day observeth it not to the Lord and both give God thankes Obj. But our difference is in matters of Ordinances for the most part which God commands and hath given them to us as priviledges Answ True yet they are such commands and priviledges as God hath given to his Servants to leade them up to himselfe in the Spirit and what if some injoy God gloriously in the Spirit without these and we finde them spiritual and walking answerable to the spirit of Christ why should my conscience judge another mans Liberty and why should not we hold Communion with such in the Spirit and in the letter too in those things wherein there is a union but the truth is there is too-too much erring at present upon both hands the one judging it too carnal for any Saints to walke in the use of ordinances which is not a truth at present the other judging it inconsistent with the Gospel and the state of a Christian to live without the practise and use of Ordinances a third sort there are that would submit to Ordinances but want Administrators and this is more carnal than ether of the former because they expect that to be in a creature which is onely in God but here should be a learning and forbearing where the spirit of Christ is A fourth sort there are who put Ordinances upon those not capable of them without any word at all in the letters and this is the most carnal work of all and savours much of the earth and of an old Testament-spirit from whence usually the ground is brought and it were much to be desired that the Lord would be pleased to enlighten their eyes that they might have more spirituall apprehension of the Gospel and the end of Gospel-Ordinances yet it should be the wisdome of those taught from above to own any thing of God where-ever they finde it and although it is true there cannot be a Communion with