be in him a well of water springing up unto everlasting life It is impossible that such a man should die for this reason He that receives the life of Christ through the spirit of Christ he receives a true being a divine nature and it is unpossible that one drop of the divine nature should perish 〈◊〉 very person that hath the divine nature he hath the spirit of Christ he hath Christ as he raises persons from the dead and as hee delivers them from the power of sin and as hee quickens them as himself is a quickning spirit And so much for answer of the second querie but 3. Queree What doth the Apostle meane heere by the law of sinne and death from which the spirit of life in Christ sets us free T Answ o which I answer His meaning is either one or both of these two things either 1. By the law of sin and death he must meane the power of sin or 2. By the law of sin and death he means that law which gives sinne a being and gives it power to destroy Now though the first of these may be heere included yet hee mainly intends the second in this place as I shall shew by and by but if he doe here any thing ayme at the first in this place it is as sin is a law and sin may be said to be a law under these two significations 1. As it hath a mighty power in 〈◊〉 or 2. As it hath a certaine kinde of confused rule 1. It hath a mighty power for so saies the Scripture the flesh lusteth against the spirit and where there is lust there is love and love is as strong as death either in good things or in evill and so sin hath its power but 2. It hath a kinde of uncertaine rule and method for there is a method in pleasure and lust and sinfull joy after a carnall manner and so sinne is a law but that which the Apostle here means is 2. The law which is the Law that occasions sinne which the law of the spirit freeth us from to this purpose observe but the 23. verse of the 7th Chapter which runs thus But I see another law in my membrs warring against the law of my minde and bringing me into captivity unto the law of sin Where we see the Apostle speakes of three lawes 1. The law of the spirit which he calls the law of his minde 2. The law of Concupiscence which he calls the law in his members which he saies brings him into Captivitie to the third law Which he calls the Law of sinne and is the law which occasions sinne For here is law against law bringing into Captivitie to law The law of sin in his members rebelling against the law of the spirit in his minde or his inward man for saies Paul I doe see another law in my members and this law in his members was the power of sin working through concupiscence and lust carrying him contrary to God rebelling saies he against the law of my minde meaning against the law of the spirit in his heart or the spirit in his heart as a law And so as he saies in another place The flesh lusteth against the Spirit leading me captive to the law of sinne Meaning by the law of sin here in the last place that law of which he speakes in the Text. The law of sinne and death which is the Law that occasions sinne and death or the Law of Commandments and this appears in the verse following the Text For the Apostle having said in the Text that the saints are free from the Law of sinne and death in the next verse hee shewes what that law is in these Words For what the law could not do in that it was weake through the flesh God sending his owne Sonne c. What was that which the law could not do that the Sonne of God did for us Answer 1. the Law could not make us holy 2. The Law could not free us from sinne 3. The law could not free us from condemnation But one the contrary it brought under guilt brought us under the curse Now what law did this The law of Comandments which saies the Apostle was weake through the flesh And it may bee said to bee weake through the flesh thus 1. In that wee are weake and through the fleshare not able to walk exactly to the law nor to come up to the Rule of it in our conversation And so are not able to obtain life by it Therefore God hath given us life in another way even through his Son or 2 In that the law as it is written upon tables of Stone though it be holy just and good hath no power as it is in the Letter to convay its selfe into us to inable us to walke according to the rule it prescribes unto us And this law is stiled the law of sinne and death in these three respect which the Scripture holds forth unto us 1. In that it discovers sinne 2. In that it is the strength of sinne 3. In that it brings men under the curse and so lyable to death 1. It discovers sinne For the Apostle tells us Rom. 7.7 I had not known sin but by the law For I had not knowne lust except the law had said Thou shalt not covet and he tells us further that where no law is there is no transgression The law is holy and therefore it discouers unto men their unholinesse And 2. As the law discovers sinne and makes sin to be exceeding sinfull so it is the strength of sin The sting of death is sinne and the strength of sin is the law 1 Cor. 15.56 where were the strength of sin were in not for the Law and 3 It brings men under the curse and under death For so saves the Apostle it is written Cursed is every one that continueth not in all things that is written in the Book of the Law to do them And so being under the curse the effect of the curse is death and therefore saies the Apostle if you walke after the flesh ye shall dye and it is the very title that 's giuen to the law as though there were nothing else in it The ministeration of condemnation and the ministeration of death 2. Cor. 3.7.9 In the 7 verse the Apostle cales it the ministeration of death ingraven in stones and in the 9. verse the ministeration of condemnation Thus you see how the lawis held forh in scripture to be the law of sinne and death now what this law being weake through the flesh could not doe God hath sent Iesus Christ to doe for us and in us and therefore he hath freed us from that law and given us another law even the law of the Spirit that the righteousnesse of the law might be fullfilled by the spirit in us as apears verse 4th And now being freed from this law sinne shall not have dominion over us for we are not vnder the law but under
The Glorious EXCELLENCIE OF THE Spirit of Adoption OR Of the Spirit of the Sonne of God derived to the Sonnes of GOD. Wherein are many precious truths held forth which are presented to all the children of Truth who are and shall be sanctified through the truth ISAIAH 44.3 I will powr water upon him that is thirsty and flouds upon the dry groâ—nd I will pâ—â—r my Spirit upon thy seed and my blessing upon thine off-spring GAL. 4.6 And because ye are Sonnes God hath sent forth the spirit of his Sonne into your hearts crying Abba Father By M. G. Minister of the Gospell London printed by Jane Coe for HENRY OUERTON 1645. To the Reader THou art heere presented with a rich Cabinet of precious Jewels the which if thou doest unlock by the Key of the Spirit thou mayest both inrich thy inner and adorne thy outer man withall for they are not appointed for Swine nor Dogs who will trample them under their feet and turn again and rent those that present them but for the man who by the key of the spirit is able to unlock them to wit the man of which PAUL speaks the spirituall man that is able to discern spirituall things and that by faith is able to eloath and adorn himselfe with them to these and no other shall it be advantagious for as the talent wrapt up in a Naptkin and the precious oyntment kept still in a close boxe and the treasure hid in the earth can do good to none untill it be opened and applyed unto the severall uses for which they are appointed so neither can a Cabinet of spirituall Jewels and perals be any way profitable to any until they are opened and unlockt by the spirit who can lay open every truth is it is in its self and cause the simple to understand the sweet the high and the glorious misteries of it whereas before it is meerly foolishnes unto him and he cannot discern it And therefore to you that have the spirit to you it is commended but this let me say that even you are to beware how you come with a key of carnalitie to open it for in the best there is carnality as appears 1 Cor. 3.3 and Rom. 7.14.15 Oh therefore cast away that key for it is a false key and can never unlock it I mean the key of the love of the world which is contrary to the love of the Father the key of Pride of covetousnesse of self-conceitednesse of strength of Parts or mans wisdome and of any other thing that is contrary unto the fruits of the Spirit and let the spirit of Christ Jesus that is in thee unlock it for thee and open it to thee that so by faith thou mayest by the help of the same spirit pertake of the sweetnesse and the benefit of it and be gloriously adorned with it that thou mayest I say pertake of the benefit of it for he that is made a Pertaker of these glorious Priviledges and Prerogatives that is herein held forth is unconceivably rich and he that is adorned with the ornaments herein presented is all glorious within c. But let no perticular person whosoever he be think that he is hereby accounted either a dog or a swine or is excluded from a participation of these Jewels and Pearles Although in thine own apprehension and the apprehensions of others thoâ— art in as bad a condition aâ— can be imagined yet I am assured that God hath given his blessed spirit even the spirit of Adoption unto those that have formerly been apprehended to be as bad as thou art and who knowes but in the reading of or meditating on those lines the holy spirit may be given in unto thee and then though it be otherwise a dead letter it may prove a quickening word As in the very reading of the Word in former times nay and in this present time it hath proved so to others Now that all that shall read and meditate on this piece may if they belong to the Election of Grace behold and see the visions of the glory of the Lord that are either here or any where discovered and in beholding of them may be more and more changed into the same Image from glory to glory even by the Spirit of the Lord Is the fervent desire of The Servant of Jesus CHRIST M. C. THE CONTENTS TWo parts in the text p. 2. Three queries in the text First How the Spirit may be said to be a Law Answered p. 4. Secondly How the Spirit of life may be said to be in Christ Answered p. 11. Thirdly What doth the Apostle meane by the Law of sinne and death Answered p. 14. The Generall observation p. 21. Two things laid open First that the Spirt of life in Christ frees us from the Law Secondly the reasons of it and ibid. First that the Spirit of life in Christ sets us free as the Spirit is all in all in Christ in all his sufferings actions is shewed ibid. And secondly as the Spirit is all in all in his death p. 23. And thirdly as the Spirit is all in all in his Resurrection ibid. Now this Spirit in Christ sets us free from the Law first as Christ fulfilled the law for us p. 24. Secondly as Christ adiudged all our sins against the law to death upon the crosse p. 26. Thirdly As Christ is the end of the Law for Righteousnesse p. 30 But secondly The Spirit of life derived from Christ to us frees us First declaratively p. 32. Secondly operatively p. 33. The necessitie of our freedome from the law by the spirit of life in Christ is shewed first because else no flesh could be saved p. 36. Secondly that the righteosnesse of it might be fulfilled in us by the spirit p. 37. And thirdly that God might be all in all and the Creature nothing at all p. 38. Three queeries more First whether the law is sin Answered p. 39. Secondly Wherefore serveth the law Answered p. 40. Thirdly whither the law were given for a rule of life to the people of God Answered p. 44. The uses are 1. To rebuke and admonish those that really are Antinomians and against the law who goe about to make voyde the law p. 56. 2. To discover the sad condition of all that walke after the flesh p. 60. 3. To invite poore sinners to come to Iesus Christ p. 65. 4. To discover the fondnesse of those that seek to be iustified by works as all Papist and Papisticall spirits doe p. 69. 5. To cleere the Saints from that calumnious aspersion cast upon them of being Aminomians who â—n the contrary are such as establish the law p. 72. 6. To informe the Saints of their priviledges p. 76. 7. To exhort the Saints to walke in the sight of Iesus Christ and in the light the purity and the joyes of the Spirit p. 83. Imprimatur John Downham Errata PAge 64. line 16. for they read thy l. 23. f. the r. their l. 26. f.
condition r. condition l. 29. f. wait r. weight p. 68. l. 6. f. ceifest r. chiefest l. 22. dele into l. 26. f. livig r. living p. 69. l. 2. f. befre r. before l. 9. f. free r. freed l. 12. dele by the. p. 17. l. 15 f. was justified r. was not justified p. 73. l. 19. dele by p. 62. l. 7. dele mis p. 63. l. 4. f. course r. curse l. 20. for man crucified r. man is crucified l. 26. f. Goost r. Ghost l. 29. f. trough r. through THE GLORIOVS Excellencies of the Spirit of Adoption Rom. 8.2 For the law of the Spirit of life in Christ Iesus hath made me free from the law of sin and Death THis blessed Apostle not inferiour unto any of the rest of the Apostles seems to bee carried up alwaies into Heaven as once hee was while hee was upon earth so that hee tryumphs over all things as having the victorie and is not moved nor in the least troubled for any of the sufferings he underwent in the body but glories in tribulation and despises the world for he is crucified to it and is as having nothing yet possessing all things Peâ—sâ—â—ution and Prosperity Penurie and Plentie are alike welcome to him no Mutation and Change of sublunarie things can trouble his spirit in a word his whole Conversation is in Heaven though his person be one earth and no wonder for he is fild with the Heavenly manifestations the sweete discoveries and the glorious makings out of the minde of God and Christ through the Spirit unto him as appears in all his Epistles and especially in this wherein hee holds forth the glorious Misteries of the Gospell which in other ages was not made known unto the sons of men as he him selfe saies Ephesians 3.5 but now is made knowne unto the Apostles and Prophets through the Spirit Of which misterieis this Text holds forth a very blessed one where he tells us that the law of the Spirit of life in Christ Jesus hath made him all the Saints free from the Law of sin and death Now in the words heere are two things contained a Proposition and a supposition Something by way of proposall and something by way of supposall The proposition is this that the law of the Spirit of life in Christ Jesus hath set the Saints free The supposition is this that the law of sin and death had brought us into bondage from which this Spirit of life in Christ hath set us free in which these two things are to be taken notice of First the ground or cause or foundation of our freedome and that is the law of the spirit Secondly The method or way by which we are set free and that is as the spirit its selfe workes in Christ he doth not say that the spirit of life in us hath set us free but the spirit of life in Christ hath set us free from the law of sin and death And here there might be many profitable observations drawn from the words but I shall sum up all in one but before I fall upon it there are three queries arising from some difficulties in the words to be answered 1. Quere 1 How the spirit may be said to be a law or what is meant by the law of the spirit 2. Queree 2 How the spirit of life is in Christ 3. Queree 3 What is meant by the law of sin and death from which the law of the spirit of life in Christ hath set us free But first if the Law of the Spirit of life in Christ doth set us free from the law of sin and death then it seemes the spirit hath a law for as there was a law given by God in the hand of Moses the Mediatour in the Olde testament so there is a law in the new Testament The law of the Spirit which it seemes is the more powerfull and glorious law The law that brings blessednesse and joy unto a Saint for its this law that brings life whereas the other brings death for the Spirit must bring life through its owne law Queree 1 But then the Queerie is How the Spirit may be said to be a law or to have law Answ To which I answer The law of spirit may bee Considered in these three things 1. In the Authoritie of the Spirit 2. In the operations or workings of the Spirit 3. In the guidance of the spirit 1. Consider we the Authoritie of the Spirit that royall and giorious authoritie that the Spirit hath Now the spirit hath a double autority 1. As it comes from God 2. As it is equall with God in the first sence the spirit and the Law are one but in the second the spirit and the law differs But I say the first part or peece of the Authoritie of the Spirit is this that it comes forth from the Father and the Son and is sent forth from the Father the Son by way of embassage so our Saviour saies I will send the Comforter He is a messenger sent from the Father and the Sonne and so hath mighty Authority Hitherto the father works and I worke but if the Father workes hee workes by the Spirit and so if the Son workes he workes by the same spirit It s the same Spirit comes from them both And thus the Spirit hath Authority and thus the law hath also authority I meane the Law given of God by Moses for the law hath all its Anthority as it comes from God and as it is sent sorth by God so the law hath true authority and in this Consideration they both agree the spirit and the law both have Authority as they come from God but then 2. The spirit hath another Authority which the law simply considered hath not that is this the spirit hath authority in its self and from its selfe for the Spirit hath as great authority as him that sent him God is the Spirit the Spirit is God and the Spirit comming from the bosome of God is God himselfe and the Spirit hath equall Authority with the Father and the Son and hath power to work out of his own pleasure and out of his owne will So saies the Scripture The winde bloweth where it listeth so is every man that is borne of the Spirit The winde is sometimes in the East sometime in the West no man commands it hither or thither no man bids it goe here or there but it goes where it will It is even so with the spirit He hath authority to lay hold of one man and not another to chuse this man and to give life to that person and so suffer another to lie under death and miserie for the spirit hath that prerogative wherin he is not onely as a messenger but is equall with the Father and the Son And so the royall Authoritie of the Spirit exceedingly surpasses the law though the law have also authority from God but then 2. The Spirit may be said to have a law or
to be a law in regard of his mighty operation in the Soule it brings downe light and truth and life and power into the soule and workes exceeding strongly in the soule and when it comes what is able to withstand the Spirit What is greater then the Spirit What is stronger then the Spirit If the spirit comes it bears down all opposition Though the flesh lust against the spirit yet the spirit is two strong for the flesh so that it divides the very jonts and marrow So that the Spirit is a law above the law the law is weake and cannot take place in the hearts of men But when the spirit comes with its law it prevails against all and takes place The flesh profiteth nothing saith our Saviour it is the Spirit that quickneth If the spirit quickneth it hath life in it and where life is it is full of activity for life is manifested in this in that it is full of motion quicknesse and agilitie and in beating off every thing that doeth offende it or anoy it So the spirit being a spirit of life it hath a mighty power in it Although the soule be filled with sin and guilt and in that condition cloathed also with ignorance which doth so inviron the foule as it cannot stir in any other way nor hath the least motion of good in it yet when the spirit comes he beares downe all he destroyes all and therefore it is called the spirit of burning in the scripture And when Christ comes to Baptise he is said to Baptise with the holy Ghost and with fire so that when the spirit comes nothing can stand before him and he brings both light and heate and motion in him and is most powerfull in operation But then 3. The spirit may be saide to be a law or to have a law in it as it is a sure and true guide and as it leades every soule in a right and true way And therefore our Saviour tells vs The spirit of truth shall leade you into all truth And indeed the Spirit guides securely and guides safely guides surely and guides Purely for the spirit cannot erre and he that hath the spirit knowes the minde of God and is guided to fullfill the minde of God as farr as he hath the spirit for the spirit is a blessed guide and a blessed rule and about the law for although the law it s true is righteous holy and good yet alas it Cannot bring forth power to inable the Creature to walke suteable to its selfe It is onely the Spirit hath that power and not the law Therefore the Spirit he is the law of the Saints he shews them the truth teaches them the truth and leades them in the truth and gives them power to walke according to the truth for its the spirit that guides the Saints to Christ who is the truth its selfe and so The spirit guides the Saints in the waies of holynesse through the Spirit they mortifie the deeds of the body and live through the spirit they are guided to denie themselves to abandon their owne parts and their own indowments and their owne righteousnesse and to see all in and to fetch all from a Christ Through the Spirit the Saints put away the garment spotted by the flesh and forsake their vaine conversation wherein in times past they walked through the spirit the Saints are guided to deny all vngodlynesse and worldly lusts and to live soberly and holy and Godly in the present evill world through the spirit they are taught to love with an vnfained love the houshold of faith puting away malice and envie and the leaven of discention and wickednesse through the spirit the Saints are guided so to walke as to shine as lights amidst a crooked and perverse generation In a word through the spirit the Saints are guided having discliamed all their owne righteousnesse to doe that which the Jewes could not doe by the light of the law even to submit to the righteousnesse of Christ that is to cloath themselves through faith with the glorious robes of the righteousnesse of the Lord Jesus whereby they see themselves compleat in him and thus the spirit is a pure and a sure guide and in these three respects the Spirit may be said to have a law and so much may suffice for answer to the first queree But 2. Queree 2 In that the Apostle here tells us of the spirit of life in Christ Jesus and doth not say the spirit of life in us but the spirit of life in Christ The queree will be how the spirit of life is said to be in Christ Answer To which I answer The spirit of life is said to be in Christ under two considerations 1. As hee is the Fountaine of life 2. As he communicates the spirit of life unto all his people 1. As the Lord lesus Christ is the fountaine of life as the fulnesse of all life dwells in him for so sayes the Apostle It pleased the Father that in him should all fulnesse dwell 1 Cor. 15.47 45. and the same Apostle also saies he is the Lord from Heaven and that the first Adam was made a living soule but the second Adam was made a quickning spirit and therefore our Saviour tells us the flesh profiteth nothing but it is the spirit that quickens and the words that I speak unto you they are spirit and they are life There is such a fulnesse of the spirit in Christ that whatsoever Christ speakes is spirituall and carries a spirituall signification along with it for indeed the spirit was in him without measure so that in him is life originally or he is the fountaine of Life but then 2. The Spirit of life is in him by way of communication all that of the spirit that is communicated unto us is communicated unto us in and by the Lord Iesus Have wee any life any strength any beautie upon us any grace conveyed unto us It is all conveyed in and through the Lord Iesus Christ And therefore our Saviour tells the Jewes that he was the bread of life the bread of Heaven that came down from Heaven And whosoever did eate of his flesh and drink of his blood should live for ever he breathed the Holy Ghost on his disciples and poures upon every one that beleeves on him rivers of living water rivers of his spirit for he conveies fulnesse of spirituallitie and divine strength into them That man therefore that hath the spirit of life in Christ conveyed into him through the spirit of life in Christ living in him is the most beautifull creature in the world for he carries divine sweetnesse and beautie upon his spirit And he that hath this spirit derived from Christ hath true life in him other men may be alive and yet dead but that man that hath the life of Christ through his spirit that works in him such a soul shall live for ever such a soule shall never die but it shall
grace but againe it further apeares that the Apostle in the text meanes the law of Condemnation by comparing it with the precedent verse where the Apostle saies their is no condemnation to them that are in Christ Iesus now least any man should object against that truth hee gives this text as a reason as if he should say thus There is no condemnation to us that are in Christ Jesus because we through the law of the spirit that is in him are freed from the law of sin and death and therefore there is no condemnation to us although others that are out of Christ are under the law and shall be condemned by the law We are under another law the law of the spirit which is not the law of death but the law of life which is not the ministration of condemnation but of Salvation And thus much for answer to those thre queeries I shall now proceede to that one observation which is as it were the sum of the whole verse and that 's this The generall observation That the Saints have obtained a freedome from the law by the law of the Spirit of life in Christ IN the prosecution of this point I shall 1 Shew how the Spirit of life in Christ freeth us from the law 2. I shall shew the necessitie of it 1. I shall shew how the Spirit of life in Christ sets us free from the law and this I shall doe under a double consideration 1. Shewing how the Spirit of life as it is in Christ sets us free 1 The Spirit of life as it is in Christ sets us free as this spirit is all in all in Christ in all his actions 2. How the Spirit of life as it is in us derived from Christ sets us free but First as it is in Christ It s the Spirit in Christ is all in all In his sufferings in his death and in his resurrection I say the Spirit of life in the Lord Jesus is all in all in every thing he did in the justifying of sinners Without the Spirit he could doe nothing for the flesh is weake and Profiteth not but the Spirit is all in all therefore when the Apostle tells us that by the righteousnesse of one man the free gift of God came upon al unto justification of life Rom. 5.18 but because this could not have beene unlesse the Lord Jesus had been justified in the Spirit he therefore tells us 2. Tim. 3.16 that without controversie this is the mysterie of Godlinesse GOD manifest in the flesh justified in the Spirit seene of Angels c. So that the Lord Jesus was justified in the Spirit Now Christ is said to be justified in the Spirit two waies 1. As he is iustified in his person as hee was found to be without all spot and without all staine as he was innocent and holy And 2. As hee was justified in his workes as they were all compleat and perfect before God And so Christ is justified in the spirit the spirit is all in all in him in all his actions and in all his sufferings And 2. As the Spirit is all in all in Christs in his death The Spirit is all in all in his death He offered himself saies the Apostle Heb. 9.14 through the Eternall Spirit without fault to God he presented himself as a compleate sacrifice to God through the Eternall Spirit and this indeede is the mystery of Godlynesse that the Spirit doth all in all in Christ in that he is justifyed in the Spirit and through the Eternall Spirit he presented himself a compleate Sacrifice without spot to God flesh and blood could never have done it no it was the Eternall Spirit in Christ is all in all and therefore we know the Spirit was poured upon Christ without measure And 3. As the spirit in his death As the Spirit is all in all in his Resurrection so in his Resurrection was all in all Therefore the Apostle Rom. 1.3 4 speaking of Christ sayes hee was made of the seed of David according to the flesh but declared to be the Son of God with power according unto the spirit of holinesse by the Refurrection from the dead by the Spirit of holinesse The Lord Jesus was gloriously discovered to be the Sonne of God being raised from the dead by the spirit of holinesse The Lord Iesus was gloriously discovered to be the Son of God being raised from the dead by the spirit of holinesse Indeed had it not been for the spirit he might have layne for ever in the grav and never have beene discovered but the Eternall spirit wrought gloriously in him in the resurrection from the dead Thus you see the Spirit is all in Christ Now this spirit in Christ sets us free from the law But now I shall shew you how the spirit of life being thus in Christ all in all sets us free from the Law And thus 1. As Christ himselfe was subject to the Law for us 1. As Christ fulfilled the Law for us Mat. 3. and thus we shall finde he fulfilled all the law for this end Gal. 4 4 5. He was made of a woman made under the law for what end To redeem them that were under the law And indeed he fulfilled the law to the very uttermost When he comes to Iohn to be Baptized he saies Iohn resusing to Baptize him Suffer it to be so now for thus it becomes us to fulfill all righteosnesse The truth is it is not possible that any person that could not fulfill the whole law should have bin a Saviour of sinners from the curse of the law Therefore saies the Apostles Heb. 7.26 For such an High Priest became us who is holy harmelesse separate from fins And saies he verse 28. The law maketh men high Priests which have infirmity But the word of the oath which is since the law maketh the Son a high priest who is perfected for evermore for so the word is in the Originall though it be other waies rendered in our ordinary Translation so that the Son the Lord Jesus he is perfected for evermore he hath no infirmity as those Priests had no failing no spot but is perfected for evermore and therefore he saies to the Jewes which of you convinceth me of sin Although he was a friend of publicanes and sinners yet he could not be convicted of sin for hee actually never sinned but was a Lambe without spot and that is the first consideration wherein Christ hath set us free from the law in that he hath fulfilled the law for us But 2. The Lord Iesus hatht set us free from the law 2. As Christ adiuged all our sins against the Law to death upon the Crosse in that he through the spirit adjuudged the offences committed by us against the law unto finall and fatall ruine He upon his Crosse adjudged all our sins to death that they should bee caried all away into the land oâ— forgetfulnesse never any more
Jesus is not held forth in the Law for the law is not of faith Life by Christ Jesus is not held forth in the law but the man that doth it shall live in them So that the law is not able to bring us to CHRIST but the law was our Schoolemaster untill CHRIST And therefore sayes the Apostle before CHRIST came the Saints were under the law as under a Tutor or Governour but when the fulnesse of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of sons and being sonnes he hath sent forth the spirit of his Sonne c. So that CHRIST being come we are no longer under a Schoolemaster but being sonnes have the spirit of CHRIST JESUS now to be our guide Whereas before the Saints were under the Law as a guide as a Schoolemaster untill Christ But this will more cleerly appear if you looke upon the Covenant that GOD made with them of old And this was the Covenant that God made with them that they should observe all the lawes and all the Statutes and judgements that God had given them which are set downe in the 20.21.22 and 23. Chapters of Exodus in which iâ— set downe besides the ten precepts that were afterward written upon tables of stone Divers other Lawes and Ordinances and then in the 3. vers of the 24 chapter it is said Moses came and told the people all the Words of the LORD and all the judgements and all the people answered with one voice and said all that the Lord hath said we will doe and then verse 4. it is said Moses wrote all these words of the Lord and Moses offered burnt offerings and sacrificed peace-offerings and took the Booke of the Covenant and read in the audience of the people and they said all that the Lord hath spoken will we doe and be obedient And Moses took the blood and sprinked on the people and said behold the blood of the Covenant which the Lord hath made with us concerning all these words so that this was the Coveant that God then made with his people as appeares also Exod. 34.27 28. Where the first Tables being broken Moses goes up againe to mount Sinai the Lord there making a recapitulation of those things in the forementioned Chapters he saies againe to Moses after the tenor of these words I have made a Covenant with Israel and Moses wrote upon the Tables the Words of the Covenant the ten Commandments which Moses the man of God who also faithfull in all his house againe presses upon the people all along his whole fifth Book called Deuteronomie declaring from the Lord the blessings and cursings that did attend the fulfilling and breaking of it So that this was the Covenant and this was the rule by which they were to walke but most Peculiarly the ten precepts are said to be the covenant Exod. 34.28 as in the forementioned place though yet the rest of the statutes and laws and judgements were not excluded so that this is evident that this is the covenant that God made with his people when he tooke them by the hand and led them out of Eâ—â—pt and according to this rule they were to walke in which was sett before them life and death blessings and cursâ—ings But this letme adde that though the Saints were under this covenant vntill Christ yet besides this they were under a covenant or a promise of free grace too which way given to Abraham in that promise In thy seede shall all the nations of the earth be blessed which all the Saints vnder the law beleeved for saies the Apostle The law which was four hundered and thirtie yeers after could not disanull it And therefore the Saints vnder their Ceremonies saw a Christ then although but darkly and in a figure as Heb. 9.9 yet all the Saints had an eye vnto the Lord Iesus though yet vntill the coming of Christ they were still held vnder the law being then vnder that covenant though now the Lord hath made a new covenant with his people since the comming of Chirst in the flesh as we find Ier 31.32.33.34 which is quoted by the Apostle Hob. 8. Behold the dayes come saith the Lord that I will make a new Covenant with the House of Israel not according to the Covenant I made with their fathers in the day that I took them by the hand to leade them out of Egypt to wit the Covenant before mentioned which my Covenant they brake although I was an husband unto them saith the Lord but this shall be the Covenant that I will make with them saith the Lord. And surely this is a new Covenant not according to the tenor of the old Covenant but a new Covenant established upon better promises Heb. 7.11 and 8.6 and therefore sayes the Author to the Hebrewes God finding fault he sayes behold the dayes come wherein I will make a new covenant with the house of Israel Heb. 8.8 And verse 13. In that he saith a new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away So then it is not according to the old covenant But this shall be the covenant that I will make with the house of Israel after those dayes faith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his brother and every man his neighbour saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord for I will forgive their iniquities and I will remember their sin no more This is the new covenant and this is a glorious new covenant indeed And should I here go about to hold forth the glory of it though but in some perticulars and shew wherein it excels the former covenant having that in it which never any former covenant had this beings new covenant It would swell into a large volume but because I am but answering of this quaeric Whether the Law were given for a Rule I shall here speak but to that onely thus that it was unto the Israelites before the comming of Christ for they were then under that covenant though now God hath made 3 new covenant with his people and they are not under the old that being as the Holy Ghost sayes vanished away and so all that are in Christ Jesus are under a new covenant according to which they are to walk which comes nothing short of but farre exceeds in holinesse and spiritualitie the old covenant and as many as walk according to this rule of the new covenant in Christ Jesus peace be on them and mercy and upon all the Israel of God But this let me adde That though the Saints be now freed from that
Law yet they being spirituall see a spirituall beautie and glory in it they see it is holy and just and pure they see the Characters of the glory of God upon it and cannot have slight and undervalewing thoughts of it as the manner of some is though they are not to have over-valewing thoughts as to think to be justified thereby or to think they are to walk no further then that rule for justification this I say they cannot do for the spirit in the Gospell leades them further then the Law yea it leades them to serve in the newnesse of the spirit and not in the oldnesse of the Letter that the Law might be fulfilled in a spirituall maner though they are not to tye themselves to that only but to go further yet what is there in the law that the Spirit in the Gospell doth not spiritually hold forth Either in the ten Commandements or all those other Statutes and judgments and ordinances given to them of old I say what is there which is not spiritually held forth in the Gospell Though not in the outward Letter Although the Saints do not now nor are now to fulfill it in the Letter as I might instance in circumcision and many other things yet all these things are to be fullfild spiritually in them And thus though the Saints are freed from the Law yet they are to walk by a higher rule and a higher Law the Law of the Spirit and he is a pure and a sure guide And he that hath not the Spirit for his guide he knowes not what it is to be united to the Lord Jesus for he that hath not the spirit of Christ is none of his and as many as are led by the spirit of God are the sonnes of God and iâ— is the spirit of God indeed that leades the Saints into all truth That Spirit that comes from God leades them up to God And thus have I briefly answered this quaery and showed by comparing the two covenants together that the Saints are free from the Law and that they are not under that covenant for for that is made old c. So that they are not First under the condemning power Nor secondly are they to seek to be justified by the workes of it Nor thirdly are they to take the Law as it lyeth in the Letter Rom. 7. in all the parts of it as a rule to walk by But heer lest I should be mistaken by any slight or vain spirits who may be apt to conclude that the Law is utterly to be cast aside now and is no more to be lookt upon but they may live as they list I must further declare that though beleevers are now free from the condemnation of the Law and though they are not to take the whole Law as it lyeth in the Letter of it to be the rule of life as was the Pharisaicall and now is the Popish manner yet this Law is still to be taken as a rule as it is in the spirit or as it is held forth in the Gospell For as I said before the Law is spiritually held forth in the Gospell And so not onely the ten Precepts is to be taken as a Rule and is morall but other Lawes besides them which were given with the ten Precepts are rules for Saints now and are morall also because the Gospel holds them forth also As for instance that Law of doing good to our Enemies Exod. 23.4 5. and that Law that forbids oppression of the poore and of the Widdow the fatherlesse children and of the stranger Exod. 22.22 23 24 and 23.9 As also that of keeping just weights and just ballances and that of reverencing the ancient and the gray head c. These and others are I say morall as well as the ten Precepts because they are helâ— forth in the Gospell and therefore are they rules by which Saints are strictly injoyned to walk by In a word all that which is written in the Law and the Prophets is freely and fully and sweetly to be embraced and practised by all beleevers as the Gospell holds it forth And doubtlesse the Spirit of Christ doth lead those that are his so to do whatsoever the practises of others are But now on the other side I would not have any to think that those other lawes which are abolished in the Gospell I mean in the outward litterall observation of them as those typicall Ceremoniall and Leviticall lawes are to be in the least practised by Beleevers now but we are to receive all laws from the hand of Christ now and not from the hand of Moses As the Lord Iesus now hath explained them himself and by his spirit in his servants in the Gospell and not as Moses laid them down And thus much in answer c. Now by this time wee see this truth cleere That the Saints have obtained a freedome from the Law by the law of the Spirit of life that is in Christ Jesus And it comes now to bee applied in severall uses and it is of use to both those two sorts of people which doe divide the world Those that walke after the flesh and those that walke after the Spirit First those that walke after the flesh And 1. Vse To rebuke and admonish those which really are Antinomians against the Law and would make voide the Law Vse 1 IN the first here is a word of reprehension to those that having a loose and carnall spirit do contemne and despise the Law upon this consideration because they heare that in the Gospel it is the priviledge of the Saints that they are not under the Law but under Grace therefore doe these men turne the Grace of God into wantonnes take libertie in waies of licenciousnesse as though they might live as they list turning the Glory of God against the Glory of God The Glory of his Grace against the Glory of his Holinesse and of such the Apostele speakes for there were such also in his time Jude 1.4 And he saies they are ungodly men turning the grace of God into wantonnesse and denying saies he the onely Lord God and our Lord Jesus Christ And truely they may well be said to denie the Lord Jesus For were the Spirit of the Lord Jesus Christ within it would fulfill in them the righteousnesse of the Law and they would now serve though not in the oldnesse of the letter yet in the newnesse of the Spirit Their spirits would be carried out into a conformitie to Jesus Christ and the Glorious Image of God would bâ— renewed in them in a word they would be a new creature If any man be in Christ he is a new crature A new creature What is a new creature You may the better know it if you look upon its contrary The old man which the Apostle describes Ephes 4.22 Put off the old man which is corrupt according to the deceitfull lusts Now if the Old man be corrupt and deceitfull the new creature
Righteousnesse of God and going about to set up their owne righteousnesse which is by the Law have not submitted to to the righteousnesse of God c. And so though they had a zeale of God in the fulfilling of the Law Yet being without a Christ they are without a spirit and walke after the flesh Thus you have seene the Caracters of the men that walke after the flesh and they are next to be informed of their wofull and miserable condition from this point and the first word it speakes to them is no lesse then this They shall die die Eternally it is the direct word of the Apostle Rom 8.13 for if yee live after the flesh yee shall die eternally for they that walke after the flesh shall not inherite the Kingdome of God and of Christ Gal 5.2 so that your condition is deplorable and the reason is because you are vnder the law and all the curses thereof so that fearfull is your condition for you are gone no further being but after the flesh then Agar then mount Sinai then mount Ebal you are no further then Agar which is in bondage with her children you are still in bondage and if their be any spirit in you it is a spirit of bondage a spirit vnder which you may lie bound till you drop into hell Againe you are no further then mount Sinai the mount of feare and trembling and you heare nothing but a fearfull noyse so that horrour and trembling lights upon you and fearfullnesse surprises you and no wonder you are no further then mount Ebal all the curses of the law are thundering against you for what saies it Cursed is every one that continueth not in all that is written in the Booke of the law to doe them So that Dredfull fearfull and lamentable is thy condition whoever thou art and wherever thou art that walkest after the flesh To be carnally minded is death death while alive for thou art but as a dead carkase while thou walkest up and downe thou haste no spirituall life in thee no spirituall joy in thee no spirituall peace no true contentment nor joy in the holy Ghost thy pleasures are dead pleasures thy comforts are dead comforts thy life is a dead life for if thou looke upon thoy best comforts and pleasures thou shalt find bitternesse and sorrow in them a secret inward anguish in them so that they are not to be compared with those living pleasures and that glorious sweetnesse and peace that Saints have in the spirits And so may I say of all that thou inioyest Ah poore creature hâ—w sad is thy condition If it be bitternesse in the be gining it will much more be bitter in the latter end And how searfull will that wait of vergence be when it shall fully seâ—â—e upon thee And now I cannot but bewaile and pity thy condition and thy deplorable estate nor can I leave thee heere in it But 3. Vse To invite poore sinners to come to Jesus Christ Vse 3 IN the next use with yerning bowels and melting affections being so deeply affected with thy miserable condition desire to fall a wooing of thee to come over unto the Lord Iesus Christ that through his spirit thou mayest be freed from this condition and a beseeching of thee to be marryed to the Lord Iesus that thou Mayest be dead to the law What canst thou object against him that thou shouldest not imbrace him I know that thou wilt answer that thou canst not object against him but against thy selfe thou art a great sinner But what though thou art 2. Cor. 5.20 Yet he woes thee and sends his messengers to wee thee And wilt thou not be wood And why O hearken to his voice and thy soule shall live Why what saies he Truly faithfull sayings and thus I am come into the world to save sinners dyed for the ungodly What canst thou now say Though thou art a sinner yet thou art not exempted from him Nay though thou art the chiefest of sinners and thy sinns be of the deepest dye though they bee Scarlet and red like Crimson yet is the Blood of the LORD JESUS able to make thee as white as Wooll ye whiter then the Snow Isa 1.18 And now why wilt thou not accept of the LORD JESUS O imbrace him for thy Saviour But thou sayest How shall I dare to come to Christ since I have nothing to bring him norighteousnesse nor holy performances nor good actions But hee will not be put off so but continues still to woe thee and answers that Objection too and saies Let him that is a thirst come and take of the Water of life freely Revel 22.17 Yea without money and without price Isa 55.1 So that he tells thee plainly he expects nothing from thee hee resolves to be free and tâ— shew the riches of his free gracâ— unto thee And now behold he stands at the doore and knockes and waites to be Gracious and now what canst thou say that thou dost not hearken unto his sweete voice And why is not thine heart ravished with his love and overcome with his sweetnesse Canst thou yet refuse to be married to the Lord Jesus And to receive him into thy bosome that he may free thee out of thy miserable condition and adorne thee with glory O receive the Lord Jesus that he may take thee out of thy ragges and filthynesse and aray thee with royall robes and put a crowne upon thine head But me thinkes I should heare thee say How is it that I must receive him that so I may become his Spouse and may bee married unto him and be his for ever I Answer Doth his sweetnesse prevaile upon thine heartt and doth his love constraine thee indeed and art thou so inamored with his beauteous excellencie that now thy heart doth thirst for him And art thou as it were cast into pangs of love for him and longest thou to enjoy him above any besides him Then be leeve that he is the Lambe of God that taketh away the sinnes of the World Beleeve he came to save the ciefest of sinners and that he came to save thee and to free thee from under the Law beleeve that he hath washed away thy sinns in his blood and beleeve that hee loves thee and delights in thee for his owne sake And this is all he desires For if thou canst but thus beleeve thou art in a most glorious and a most happie condition for thou hast formerly had nothing that is good in thee yet in belleving if thou dost by the sweet workings of the Spirit in thy soul truely beleeve thou hast put on the Lord Iesus Christ and hast the Spirit of Christ powred into into thee as the Lord Iesus himselfe hath saide Iohn 7.38 39. Hee that beleeveth one me one of his belly shall flow rivers of livig waters And this saith the Text he spake of the Spirit and indeede he that beleeveth on the Son is at once possest of the
no so it is their delight so it is sweete unto them Although they seeke not righteousnesse by it but by the Lord Iesus who hath fulfild it for them which the Lord teach thee by his Spirit to do whoever thou art that brandest any Saint with this title And thus I thinke I neede not say more in this particular to take off men from casting this Aspersion upon the Saints and that for this reason Because I doe not here speake unto those who have given up their names to Iesus Christ who ever they are for they are not I hope to bee charged herewith nor are they so much out of their way as to give out such expressions of their brethren in whom the Spirit of the Lord Iesus is or if they have through weakenesse or mismisinformation herein failled a word is enough for them Their spirits are so tender and as for others it is not much materiall if they so breake out still For the seed of the Bondwoman be alwaies enemies to the children of the Freewoman Onely heere they may see though they cast this aspersion upon them it is but false And so much therefore shall suffice for that use But 6. Vse To informe the saints of their priviledges Vse 6 IS is so that the Saints through the Spirit of life in Christ Jesus are freed from the Law From the Curse of the Law and from the oldnesse of the Letter c. Then let the Saints be heere informed of their priviledges and their uspeakable happinesse 1. You that walke afer the Spirit this you see now is your priviledge that though you were by nature under the course and children of Wrath even as others being under the Law Yet now you are free from the curse and from wroath And 2. That though you were once darknesse yet now are you light in the Lord. And 3. Though you were once strangers and alians in your mindes by wicked workes yet now are you drawne nigh to God by the death of his Sonne And 4. Though you were once altogether defiled with pollution and corruption yet now your old man crucified and the deedes of the body are mortified through the Spirit And 5. Though you were once in fear continuaily yet now have you continuall peace in some measure and joy in the Holy Goost and why all this and much more But 6. Trough that priviledge which summes up all others in it In that you are translated out of the kingdome and the power of darknesse into the glorious light and libertie and Kingdome of the Sons of God in Jesus Christ 1. I say your priviledge and glorious prerogative is that though you were by nature under the curse and Children of wrath even as others Yet now you are free from the Curse and from wrath for the Lord Jesus was made a curse for you to free you from the curse of the Law The Lord Jesus lay under the Wrath of the Father that you might lye downe in the love of the Father And that the time of your blood might be a time of love to him so though the Law may curse others yet it cannot curse you For there is no condemnation to them that are in Christ Jesus Who can lay any thing to thy charge so as to condemne thee Surely none can Neither Satan nor wicked men nor good men nor thine owne conscience nor Angels Nay God himselfe will not for it is he that justifieth thee or rather Christ that died and now being free from every curse and every condemnation O how blessed is thy condition But 2. Looke yet further upon thy priviledges and see that though thou wert once darkenesse yet now art thou light in the Lord though thou wert in a state of blindenesse and ignorance even as other gentiles walked taking thy swinge in the workes of Darkenesse yet now the Lord Jesus by his Spirit hath been a light unto thee Who is a light to lighten the Gentiles as well as others so that though thou wert altogether kept under and couldest not look up unto God being in darknesse yet now by the light of the Spirit thou art able to behold God in the face of Jesus Christ to know the minde of God and what is the acceptable will of God in some measure and now thou seest and and discernest spirituall things for thou hast now the Spirit to teach thee to know the things that are freely given to thee of God So that 3. Though thou wert a stranger and an alian in thy minde by wicked workes workes of darkenesse yet now art thou drawn nigh to God by the death of his Son and though thou wert once a stranger yet now thou art of the common wealth of Israel Though thou wert once a stranger now thou art a fellow Citizen with the Saints in Sion though thou wert once a stranger and an alian yet now thou art of the Family of God of the Houshold of God And what a servant there I and more A Son an adopted Son Nay a fellow heire with Jesus Christ Nay more thou art a Spouse a Bride the Lambes wife Thou art married to the Lord Jesus Now all the sweetnesses that are to be found in these relations are thine Is it a great priviledge to be a Servant to the Kings person Thou art so most eminently Nay he makes thee his friend too But it is more to be a Sonne Why thou art so It is more to be an heire That is thy priviledge too But is it more to bee a Spouse a Bride a Wife This is thy Royall Prerogative Besides many other relations in which thou standest through Iesus Christ as to be Kings and Priests before God c. And all this though thou wert once a stranger unto God and an Alian unto thy Fathers house and wert defiled with wicked workes so as thy person was loathsome yet even then wast thou received into love and haddest these priviledges conferred upon thee and all through the Lord Jesus and the Spirit of life working in him But 4. Thou that wert once altogether daubed all over with black and bloody staines of Corruption yet hast thou now that old man Crucified and these deeds of the body mortified through the Spirit and although thy life were as a sinke continually sending forth abominable corruption that did even infect the very ayre where thou didst breath Yet now through the Spirit of Holinesse given forth unto thee by the Lord Iesus thou art still mortifying the deeds of the body and still crucifying these Corruptions And that spirit that is in thee will never cease untill he hath totally gotten the victory over all thy coruptions and hath set thee in a perfect State even when thou shalt lay downe this fleshly body and this earthly tabernacle so that still in the meane time thou dost increase with the increase of God and so thou shalt grow in the Spirit and decrease in the flesh As John must decrease but Christ must