his righteousnesse free justification without workes but they are ignorant of if not enemies unto the righteousnesse of this law in the spirit Although I question not but that many who are yet come no further may be precious and enjoy true comfort according to that measure received yet these two things are considerable First That many are likely to perish after come forth of Egypt in the wildernesse before they come into this land of Canaan this land of rest Secondly That those who truly know Christ without them to be their righteousnesse doe or shal likewise know Christ within them although at present through ignorance they deny it although its that which is or shal be their greatest glory but I say for a man onely to know Christ without him glorying in this without any experience of the life of Christ in him in being made conformable unto him this is a fleshly and deceivable law of righteousnesse Fifthly Others seeme as they say to come higher then al the rest into a way of righteousnesse although lowest of al for they looke not after morality nor legality nor Christ nor this righteous law in the spirit which is the substance and perfection of al but they have found a new law of righteousnesse or rather of unrighteousnesse that is the law of the flesh doe what they wil its al good justifiable righteous but to such I say Be not deceived God is not mocked For what you sowe you are like to reape For God is not as man that he should lie or as the son of man that he should repent Let God be righteous let God be true and all false and fleshly perswasions be a lye 2. The external unrighteousnesse of this deceivable law in the flesh may be considered either 1. Doing or acting things contrary to the true rule of righteousnesse thus either First In acting that so they may appeare unto men to be righteous like unto hypocrites and this satisfies if there can be such a visible walking as may silence men though hypocrisy deceit and unrighteousnesse lie hid and lurking within these are the whited Tombes Christ speakes of which appear beautiful before men when within they are full of dead mens bones Secondly Or else when men take liberty to appear outward to men as they list ful of al unrighteousnesse and yet thinke to be innocent righteous and cleare before God justifying themselves that they have good hearts and the like these are they the Lord reproves by the Prophet Will you steal murder commit adultery and sweare falsly and yet come and stand before God in his house thinking to be delivered saying They shall have peace though they walke after the stubbornesse of their own hearts c. Thirdly Others not onely making gaine to be their godlinesse but gaine to be their rule of righteousnesse to others and hence it comes to pass oft-times that they have a law of liberty within them to lie and cosen for advantage not knowing that righteous rule To doe as they would be done unto and this gain self-advantage is the great rule by which most in the world walk I wish I had not cause to say that its the rule of many who would be accounted more then ordinary Christians which occasions in the fourth place much oppression and fraudulency now there is a liberty to defraud oppress to doe any thing for advantage this is the unrighteousnes of this law in the flesh Chap. VII The law of true holinesse THis law in the spirit is likewise a law of holines and purity in whom it is this law of the Lord is pure purifying and purging soules God is a holy God and he works the spirits of his people into his own likenes hence it is the Apostle 2 Cor. 3. 18. saith That all we with open face beholding as in a glasse the glory of God are changed into the same image from glory to glory even as by the Spirit of the Lord. The Spirit and glory of the Lord is a transforming Spirit and glory it never leaves those in whom its manifest until it change them into the very image and glory of the Father This law of holinesse as it works holinesse in the spirits of Saints may be considered under two heads likewise either more internall or more externall 1. More internally as it changes and reneweth the minde for this spirit begins to worke holinesse first within it reneweth the spirit of the minde it takes possession of the heart it doth not only say My sonne give me thy heart but it takes the heart and moulds it and forms it according to its own good pleasure it doth not onely say Be ye holy but it works holiness and saith likewise Thou shalt be holy hence it is called The holy the sanctifying Spirit not only in respect of its own purity but as it workes purity in the spirits of Saints Thus holinesse becomes the house of the Lord for ever every beleever every Saint is Gods house his temple his habitation in them hee dwels and that by way of union and spiritual communion and therefore holines becomes this house this habitation for ever Qu. What is holinesse Answ Holines in spirit it is when the inner man by the power and operation of the spirit is changed and renewed by which means the old man flesh is put off with his deeds and the new man is put on it is an inward change from flesh to spirit being made partaker of the divine nature of the nature of the holy God hence it comes to pass that the minde being thus renewed so earnestly presses after more perfection in this sanctity now the soul sees clearly what was the Fathers everlasting purpose concerning him to gather him up into the same perfection of purity and holiness with himselfe this indeed being the Saints perfection the Saints glory the putting off of al flesh the filth of the old man and to be cloathed in this holiness of the new And he that hath this hope in him purifieth himself even as Christ is pure that soul hath no patern or perfection short of him who is their elder brother who is entered into the Sanctum Sanctorum the holy of holies the most holy place perfection it self and a way being opened for Saints to follow him Hence it is they with so much earnestness presse after not as if they had already attained or were already perfect but they press forward if by any meanes they might attain the resurrection from the dead that is a full deliverance from this body of death into the compleat and perfect glory and purity of the Father Thus this law in the spirit is a law of holiness of sanctification it doth not leave men carnal and fleshly and filthy no no the will of God is your sanctification and this he works where he manifests himself he truly effects in the mindes of his people which is his house what he did in the temple at Jerusalem he
are owned in this Covenant but those who are in it that is those in whose hearts it is written It s true men may be in the profession of this Covenant who are not in it nor never knew it but they ought not to be there and there shall not a man passe for currant that hath not on this wedding garment with Friend how camest thou in hither take him and binde him hand and foot cast him into utter darknesse c. Thus this Covenant being rightly knowne we shall be able to see and say that its a Covenant of grace indeed a Covenant of peace and love indeed in which our souls shall be abundantly refreshed and powerfully upheld in and under all temptations and conditions 5. That was a Covenant that might be broken that was broken Jer. 31. this a Covenant that shall never be broken it s an everlasting Covenant possessing soules with everlasting grace and love everlasting joy and praises Isa 35. last This Covenant in the spirit is the everlasting never-erring light and rule of Saints experienced it is that anointing which teacheth all things and so I commend it to you THE CONTENTS 1. OF the light of the Law in the spirit 2. Of nine false lights flowing from the Law in the flesh 3. Of the liberty of the Law in the spirit 4. Of false Liberty 5. Of the righteousnesse of the Law in the spirit 6. Of the unrighteous Law 7. Of the Law of true holinesse 8. Of false or fleshly holinesse 9. Of the power of the Law in the spirit 10. Of the power of this Law in the flesh 11. Of the glory of this Law in the spirit 12. Of the Law in the spirit a Law of peace 13. As it is likewise a Law of peace 14. Of the Law of Love 15. It s a Law of Edification A Second GENERALL EPISTLE To all the Saints Chap. I. Shewing the Light of the Law in the Spirit GOD is light and in him there is no darknesse at all All though its true God is with his People under dark dispensations upholding them in it though many times they are ignorant of it and although it 's true soules once gathered up by the power of light into its own fulnesse where it beholds the purity sweetnesse and glory of the invisible God being in some measure through that fight made conformable unto him and partaker of that selfe same glory the discovery of true light in Saints being the right way of true enjoyment Now Saints when they have not only drunk of the bitter cup with Christ viz. The cup of sufferings and so have been made conformable to him in his death but likewise have drunk new wine with him in his Fathers Kingdome even that wine of the Spirit which makes glad the heart of the City of God hence the soul being thus imbrac'd into the bosome of love and at present come in the Kingdome of his dear Son concludes with the Prophet Thou hast made my mountain so strong I shall never be moved but immediatly the Father withholding those manifestations and sweet imbracements in the bosome of Love the soule is troubled Thou didst but hide thy face and I was troubled This was Pauls condition who was caught up into the third heaven saw and heard things unutterable yet the Father lets him down again under a cloud of flesh which seems at present to eclipse and darken his former glory which was his trouble and his burthen desiring to be rid of it but he was answered My grace is sufficient for thee my strength shall be perfected in thy weaknesse this being the experienced condition of many a precious soul who although they are sometimes taken up into the third heavens and so have a tast given them of the heavenly glory yet they are let down again under a cloud of flesh living upon grace looking after and hasting unto the glorious appearing of the great God knowing That when Christ who is our life shall appear wee shall appear with him in Glory that as wee suffer with him wee shall raign with him Now there being false Light which is indeed darknes it felfe in the world and a mystery of iniquity under the pretence of truth by which many are deceived I shall therefore in this insuing Treatise according to the measure received give a brief touch of the true Light Liberty Righteousnesse Holines Power and Glory of the Law in the Spirit the Covenant of grace written in the heart in opposition too and discovering of that law of darknes sin and flesh the one being the law of the new the other the Law of the old man This Law in the Spirit is the Spirit it selfe conforming souls to it selfe and its first a Spirit a law of light even that true light that lighteth every soule that comes to the Father He is light and in him there is no darknesse at all This Law of light where it works powerfully where it works savingly it enlightens the understanding in these ten particulars following First It enlightneth the understanding by which it comes to see the evill of sinne the evil nature of it the evill consequences of it 1. The evil nature of it the evill fountain from whence it flowes even the fountain of flesh and devil a bitter and filthy root which produceth fruit sutable unto such a tree which is Death the consequent or fruit of sinne The wages of sinne is death the soul is now taught to see the evil nature of sin the contrariety of it unto the divine nature the soul can see and say truly that although sinne is nothing to God although sin reacheth not God yet it is absolutely contrary to those divine and heavenly discoveries of God made forth in the spirits of Christians if you search the Scripture you shall finde this a manifest truth in the Spirits working See Act. 2. 37. chap 9. 3 4 5 6. If you search your own experience you shall finde it sutable never any soule made partaker of grace but first made sensible of the want of grace by the enlightning power of the Spirit of grace in the discovery of a mans selfe unto himself and so of the evill nature of the evill consequence of sin which is a sensiblenesse of an internal and spirituall death under darknesse and a lake of fire and this worke of discovery by this Law of light is effected not only in soules at their first conversion but all along while flesh and sinne remains till death is swallowed up in life and mortality hath put on immortality till Christ who is our life shall appear then shall we appear with him in glory Que. What is sinne Ans Sinne is a transgression of or turning aside from a righteous Law if wee judge of sinne by a letter a law without us then it is a transgression of that Law a turning aside from the Law but if we judge of sin according to the light of the Law in the Spirit
the letter could not that was a Covenant that could not give life this is a law of life a law of power in the spirits of Christians Chap. X. The power of the law in the flesh AS this Law this Covenant in the spirit is a law of power so there is a powerfull law in the flesh likewise though this law in the spirit over-powers it and subjects it to it selfe where it is manifest in power This law of power in the flesh may be considered either as it is more grosse or more refined 1. As it is more grosse powerfully working the mindes and actions of naturall men into a conformity unto it selfe it carries on the naturall man to act all manner of unrighteousnesse and that with greedinesse insomuch that they thinke strange of those who run not with them to the same excesse of riot thus it operates in naturall men But 2. This same law of the flesh workes with much power many times even in the spirits of Christians this law of the flesh rebelleth against the law of the minde and lendeth captive to the law of sinne in the members how can Saints experience this truth Many times though the inner man be upright and as they are borne of God they sinne not yet what temptations what workings of flesh appeares within them which occasions blacknesse and darknesse many times the appearance of flesh in a way of power which seemes to stoppe the current of the soules present communion and leaves it under a waiting condition for deliverance Qu. Is this law in the flesh too strange and powerfull for that in the spirit when it seemes thus to prevaile in its rebelling against that holy law Ans It s not too strong for it but wisedome gives way to this rebelling law that it may act its part that so the soule may see it selfe what it is by nature and so may the more prize grace and the more earnestly waite for a deliverance and likewise for the keeping of the soule in a humble waiting dependency upon this Almighty power therefore he sends a pricke in the flesh the messenger of Satan to buffet lest there should be an exaltation above measure as experience teacheth us that flesh is ready to take advantage and that from spirituall discoveries 2. This law in the flesh worketh in a more refined and pure though in a more deceivable way not onely in working soules with violence and greedinesse in a way of sinne but likewise worke soules when they come to see their sinne into a fleshly righteousnesse so that the soule being ignorant of the righteousnesse of God it goes about to establish its owne righteousnesse Rom. 10. 3. And so it workes the soule into a fleshly boasting and a fleshly glorying in fleshly and carnall excellencies and that with as much violence as into a way of sinne and prophanenesse unlesse the power of this spirituall law prevent then it s true the soule is content with joy to suffer the losse of all and and to account all things but dung and drosse that it may winne Christ and be found in him then its content not only to suffer the losse of this law in the flesh in the grosser consideration but in the most refined consideration then it can say What things were gaine to me those I counted losse for the excellency of the knowledge of Christ Jesus my Lord c. Chap. XI The glory of this law in the spirit THis Covenant in the spirit is a glorious Covenant when Christ comes he comes with power and much glory this law rules in that Kingdome where there is power and much glory The glory of this Covenant appeares not onely in all those forementioned particulars as its a law of light liberty righteousnesse holinesse power c. which must needs produce much glory where all those excellencies met together in one soule and all are glorious glorious light and liberty and righteousnesse and holinesse and power it must needs be glorious when made partaker of the light liberty righteousnesse holinesse power and glory of the glorious God Besides this for illustrating of this glorious law I might minde how it 1. Interests the soule in whom it is into a neare relation to the Father not onely of son and of heire but likewise the relation of Wife of Spouse and so is married to the Almighty eternally this is a name better then that of sons and daughters 2. This glorious law makes forth many glorious discoveries and revelations in the hearts of Christians Such as eye hath not seene eare hath not heard neither hath it entred into the heart of man to conceive those things that he hath prepared for them that love him but he hath revealed it to or in us by his spirit 1 Cor. 2. 9 10. Oh those sweet discoveries God oft makes in the spirits of his that they can say sweetly to their soules after a blacke and darke day Returne to thy rest O my soule for the Lord hath dealt bountifully with thee Thus are they let see into that glorious mystery of love which passeth knowledge 3. As it discovers glory so it works a glorious minde a desire in the minde to be compleated in this glory not out of selfe-love as most doe desire heaven that they might avoid hel but for glories sake its selfe it beholds its beauty its sweetnesse its purity its perfection and so the soule is overcome with it nothing in the world is to be compared to it and hence it is that Saints have such noble heroick spirits looking above slighting all things below as nothing all riches and creature-excellencies and glories is but grasse but drosse unto it this is the nature of this glorious law it fils the soule with so much glory where it is that the desire is taken up with it because it out-glories all other glories in the world besides 4. As it is an out-glorying glory and so drawes the desire of the minde unto it so it is likewise a transforming changing glory it never leaves soules in whom it is til it compleates them in al the glory set before them it workes up soules more and more to it selfe untill it hath perfected them in the glory of the Father Well done good and faithfull servant enter thou into the joy of thy master Hence it was Paul being possest with this truth expecting this compleating in glory presses on to the marke of the price of the high calling set before him and was able to say I have fought a good fight I have finished my course I have kept the faith from henceforth is laid up for me a crowne of glory which the Lord the righteous Judge hath laid up for me and not for me onely but for all those who looke for his appearing Oh therefore my deare brethren in the unity of this spirit looke and waite for this day of God the glorious appearing of the great God because when he shall appear you shall appeare
but in the spirit likewise where this law is in power this is manifest first to God God being love drawes love from soules its true hee workes it first in them and then being possest with love they cannot but love We love God because he loved us first and this love being shed abroad in the heart by this spirit wee love him wee love him most we love him best he hath the heart the soul and it s married to him all other lovers being rejected in comparison of him 2. This spirit of love and grace produceth love to the Saints in whom the image of God holines and true righteousnes appears take this as an undoubted truth That where the love of God is shed abroad by the spirit there will be a sweet harmony in those soules a sweet agreement Love as brethren being al sonnes related to one Father al possest with one spirit which it a spirit of unity al heirs to one inheritance to one Crowne to one Kingdome al made partaker of the same divine nature which is love there is no one thing wherein the visibility of a Saint more appeares then in love for love is of God and every one who loveth is born of God and knoweth God hee that loveth not knoweth not God for God is love 1 Joh. 4. 7 8. and he that loveth not his brother neither knoweth nor loveth God 3. This spirit of love produceth love in Saints to al it makes those in whom it is like unto their Father who is good unto al and his tender mercy is over al his workes as much as in them lieth they doe good to al especially to those who are of the houshold of faith In a word this spirit takes away that selfish disposition of nature in seeking it self and causeth the soule in whom it is not to seeke alone its owne but others good it workes out that peevish perverse and envious disposition and fils the soul with the spirit of love and that not feigned in shew but in deed and in truth ready with a real minde at al times to doe good to any man to any creature that is capable of receiving good Thus my deare Friends as God is love so those who dwel in God dwel in love and it s from the flesh and not from the spirit that those divisions backbitings and reproachings flow who cal themselves by the name of Christians This I must tel you that where the soul is possest with love and grace from the Father it produceth love and grace sutable to such an injoyment for grace and love in God being shed abroad in us works grace and love in us love to God to Saints to al men and hee that hath not this grace this love in him how dwelleth the love of God in him Chap. XV. It s a Law of Edification 3. THis law in the spirit it s likewise a law of edification it answers that exhortation of the Apostle Let all things be done to edification It is this law of grace which seasons the soul with grace the words and communications with salt that it may minister grace to the hearers have salt in your selves and have peace one with another In a word it delivers soules from earthlinesse vanity and folly from carnal and unprofitable discourses and that word of Christ is made good in them John 7. 38. He that beleeveth in me out of his belly shall flow rivers of living waters And this hee spake of the spirit that he would give and this spirit that he would give and this spirit giveth several gifts worketh several operations but it s given to every one to profit withall How might this discover then first the fleshlinesse of those who pretend to be Christians and yet manifest nothing but flesh vanity and unprofitablenesse in their discourses and communicatitions full of earth and flesh but empty of heavenlinesse and spirit 2. This discovers the fleshlinesse of those pretending such Christianity yet delight in vanity I had almost said slight if not scorne any spiritual or heavenly communication which tends to edification and indeed this law of love and edification is much wanting And therfore my exhortation to al you who have tasted how gracious the Lord is to waite upon him for a more ful pouring forth of this spirit of peace love and edification that so you may declare your selves to be a people of peace and love that you may become a blessing a comfort each to other that the peace and love of God shining in you and through you may so conform you to it self and so gather you up into its owne nature that you may shine forth as a people possest indeed with love that is may be made knowne to al men that you are indeed the children of a heavenly Father not of this world being born from above not of mortal but of immortal seed which shal endure for ever so shal you be to the praise of the glory of his grace who hath called you to an immortall crowne an eternal kingdome and glory which never shall have an end FINIS Errata PAg. 9. lin 1. for in righteous reade inlightens p. 16. l. 15. for eyes r. dies
A Second generall Epistle TO ALL THE SAINTS Wherein is unfolded the Covenant of grace as its a Law in the spirit of light liberty righteousnesse holinesse power and glory As likewise as it is a Law of peace love and edification Published for the good of those who love peace and holinesse Written by T. Collier LONDON Printed for Giles Calvert and are to be sold at the Black Spread-Eagle at the West end of Pauls neare Ludgate M. DC XLIX A Preface to the ensuing Epistle Deare Christian THE occasion of my presenting this Epistle to your consideration at present was principally a sensiblenesse of the great miscarriages that I see daily not onely amongst the carnall and prophane ones of the world but many amongst those who have seemingly been purged from their former filthinesse yet seeme to be returning if not returned with the dogge to his vomit and the sow that was washed to their wallowing again in the mire This being a temptation that befals not onely a Judas a Demas but sometimes meets with Christ himselfe with true Christians it being covered over with a pretence of holinesse I could not at present be altogether silent concerning this thing not that my writing can in any case prevent your miscarriages it s the anointing in you that must and will teach you all things but if the same anointing speaking in and through me speak in and to you it may be through the power of the same anointing speaking in both establish and confirme us both in the same truth The subject I have treated on and at present commend to your consideration is the Covenant of grace that law in the spirit which God promised in the Prophets and now makes good in the Saints because the knowledge of this in power is that will keepe Saints upright with God prevent them running into those extravagancies and unheard of opinions and practices which men pretending godlinesse runne into now adaies there is no law but this law that I know can deliver souls from this danger for prevention of mistakes or mis-censuring I desire you to observe these ensuing rules 1. Without partiality or a heart biassed to any side dealing faithfully with your owne soules looke to God see if he speakes not the same truth in you 2. When I mention so often the law in the spirit I minde by it onely the Covenant of grace Jesus Christ who is all for and in the spirituall Christian 3. The reason why I so oft mind the falshood and delusions of natural carnal ones as well as of those who are or would be accounted more then ordinary Christians is because I intend the generall good my soule earnestly longing not only after a stedfastnesse and unmoveablenesse in those who are already come in but likewise earnestly longing after the coming in of more to the knowledge of this Covenant which is a soul-converting establishing and glorifying Covenant Qu. In what respect may Christ be said to be the Covenant Answ Christ is the Covenant of grace as he was given forth by the Father therein to demonstrate and declare grace The Father to make forth that fulnesse of grace that was and is in himselfe for sinners gives forth his Sonne as the Covenant There is my Sonne my only beloved take him for a Covenant that your soules may be satisfied in the knowledge of my grace Isa 42. 6. I will give the for a Covenant to the people for a light to the Gentiles He is called the minister or messenger of the Covenant Mal. 3. 1. Because the Father by him and through him declares this grace unto the sonnes of men and communicates his to whom he pleaseth 2. As the Father thus gives forth Christ a Covenant in whom he declares grace doing all in him for us without us so he comes into soules by the same spirit that he was in Christ so that Christ comes not onely as a Covenant to us but in us and the same law of spirit and life takes possession of us and this is the law written in the heart which will occasion soules in whom it is never to depart from God Qu. Why is this Covenant called a new Covenant is it not the same that was in the Old Testament Answ 1. It s true those that were saved were saved in and by the same Covenant Yet 2. This Covenant to speake in the language of Scripture was not then made but the Covenant then made verbally in word was another Covenant and that of workes which was broken Now because this seemes to be a doubt and scruple I shall give you severall cleare demonstrations for the confirmation of it First The Scripture cals it Two Covenants an old and a new I will make a new Covenant not such a Covenant as I made with your Fathers c. Jer. 31. Object But some will say that it s called an old and a new but therein to declare the clearnesse of grace under the Gospell yet the same Covenant as there is the old and new Moone when all is but one and the same Answ 1. It is not called a new Covenant in respect of the clearnesse but in respect of the nature of it it s not the same I will make a Covenant but not such a Covenant as I made with your Fathers The difference of the nature of these Covenants will appear if we consider 1. That was a Covenant written and engraven in Tables of stone this is a Covenant written and engraven in the heart 2. That was a Covenant that could not give life nor cause to walke because of its weaknesse Heb. 7. 18. But this Covenant is a Covenant of life 3. That was a Covenant that directly tended to bondage Gal. 4. 23 24. But this unto grace and spirituall liberty 4. That Covenant was but a type a shadow this the substance therefore not the same no more then the Jewish Ordinances who were all typicall and shadowes was the substance or thing shadowed no more the same then those creatures sacrificed was Christ no more then the bloud of the Paschall Lamb sprinkled on the door posts was the bloud of Christ or the land of Canaan the spirituall rest of Christians but all was typicall and the substance was shadowed forth in those types and Saints found grace couched under this old Covenant The mistake of this occasions much miscarriage amongst many looking upon the Covenant to be the same now as formerly wil have a Covenant without now as then and hence set up fleshly Ordinances of their owne invention sutable to such a Covenant by which thousands are deluded whereas the truth is that then there was a Covenant in the flesh which gendred to bondage which onely those in the spirit were delivered from by the mystery couched under that Covenant which none after the flesh could see into but we are onely under this Covenant in the spirit which is a Covenant of liberty a Covenant of grace and much glory and none
then all turnings aside from all motions and actings contrary unto that Spirit of life and light are sinne and indeed souls living in the light of this law are able to judge between the motions and actings of flesh and spirit they are made able to judge truly of good and evill and that not by eating of the forbidden fruit but by being made partakers of the fruit of the Tree of Life So that now the Christians discovery of sinne is not so much after the law of the old as after the law of the new man that law of spirit and life in Christ which is a sinne discovering law where it enlightens so that a Christian in the light of this law sces every motion to evill every lust and corruption the whole body of flesh to be contrary to that divine spirituall law to that divine nature received and hence is maintained a continuall warre against it untill that warfare be accomplished in the ending of it 2. This law in the Spirit is not only a light discovering sinne but likewise a light discovering Love and deliverance from sinne First it discovers Love notwithstanding the Creatures sinne nay not only so but it is Love in that Law that discovers sinne and it selfe who is Love unto Creatures while they sinne herein is the riches and freenesse of grace unfolded in the discovery of Love and grace unto Creatures who are in themselves unlovely he opens a fountain of Love notwithstanding sinne a fountain of blood and Spirit to wash away both the guilt and power of sinne a fountain of living waters even those waters of life that revives and comforts the weary soule in a barren and dry land thus this Spirit of light leads poor empty hungring and longing soules out of a barren and dry land that land of Aegypt a land of blacknesse and darknesse of oppression and hardship through and out of the wildernesse and solitary condition into the sweet imbracements of the Fathers Love both into the freenesse and fulnesse of it notwithstanding the Creatures sensiblenesse of its own unworthinesse and now the soul being thus lighted to and possessed with this everlasting Love and grace it is likewise brought in sight of a lovely gracious deliverance a deliverance from the guilt a deliverance from the power of the Law in flesh that although the Christian through the powerfull working of corruption can say many times with the Apostle Ob wretched man that I am who shall deliver me from this body of sinne Yet it can say by faith triumphingly Thanks be unto God who giveth a victory through our Lord Jesus Christ flesh oft-times acts in Saints for their tryall and they are to passe through many tribulations to the Kingdome through a Sea of Glasse mingled with fire yet in conclusion they shall stand on top or above them all with the harps of God in their hands the Spirit making sweet melody in their hearts singing the song of Moses Praise be to him that sitteth upon the Throne and to the Lamb for ever thus this Law of the Spirit in righteous souls not only of sinne and misery but likewise of love and deliverance it leads the soule not only into the beholding of darknesse and sorrow but it leads the soule out again into the beholding of light love and deliverance and so it shall be truly said of them These are they that are come out of great tribulation and have washed themselves white in the blood of the Lamb these are they that have gone through many tribulations to the Kingdome c. 3. This Law in the Spirit discovers not only a deliverance from flesh and sinne by which the soule is kept below its glory but it likewise discovers a glorious deliverance into that spirituall and eternall Kingdome where is nothing lesse then peace purity and perfection it hath an entrance given into that everlasting Kingdome of his dear Sonne First It hath a light given by and in which it sees into that Kingdome In thy light we see light and that Kingdome is within us in this light the soul sees into the severall dimensions and glory of it it sees it to be a Kingdome altogether lovely altogether delightfull of desire he sees it to be a Kingdom of righteousnesse holines peace joy and full of spirituall glory he now sees that no unclean thing can enter into this Kingdome all flesh and filthines filthines all hypocrites and hypocrisy all things that love and make a lye must be without cast out into utter darknesse where is weeping and gnashing of teeth Secondly As there is a sight so there is an entring into that everlasting Kingdome with a full expectation upon sure ground of being eternally compleated in that Kingdome hence it is the Psalmist saith Psalm 145. 10 11 12. Thy Saints shall blesse thee they shall speake of the glory of thy Kingdome and talke of thy power to make known to men his mighty acts and the glorious majesty of his Kingdome marke you here the Saints shall speake of the majesty of his Kingdome and shall make known the glory of it to the sons of men and why so Because they are a ble to give a true relation of it they have been in the Kingdome and can speak experimentally of that Kingdome note by the way who are the likeliest men to make known the Kingdome of God to others University men or Saints the Scripture saith the Saints shall doe it for to them it is given to know the mysteries of the Kingdome they have been in the Kingdome others parhaps have heard of the Kingdome and so can speak somthing by hear-say but the Saints they have been in the Kingdome and the Kingdome in them and they can speake experimentally of the grace and peace of it and of the glory of it too in a measure a wonderfull delusion that poor ignorant creatures should imagine that humane arts the wisdome of the flesh should be able to unfold the Kingdome of God unto them or to preach the everlasting Gospel which is called the word of the Kingdome no no it 's proper to Saints onely to doe it who alone have by the light of this Law in the Spirit been delivered into this Kingdome of righteousnes peace and joy others may speak and talke rudely of it but alas they know not what it is they never did so much as see into the glory of it never had so much as a pee-phole opened to see one glimpse of that light of that grace of that glory John 3. 3. Except a man be born from above he cannot so much as see into the Kingdome of God but Saints are delivered into this Kingdome in a measure by this law in the Spirit beloved it 's the property of this light of God to gather up souls into it selfe The Kingdome of Heaven is a Kingdome of light and in the light of Heaven which is God who is light we shall see light and enjoy that light the
Father manifesting love grace to them in them 8. They living in this light seeing al conditions to be good through the appearance of the good God in it can now see and say thar it 's not the least part of their happinesse while they are here to live fully and compleatly in the will of their Father Oh saith the soul that I could attain to this but to live satisfiedly and contentedly in the will of God what a transcendent excellency doth the enlightned soul see in this one thing how would this quiet and silence all fleshly and carnall risings dislikings and quarrelings against the divine providence it can say Good is the Word of the Lord and good is the will of the Lord and good is this condition to me because it s my Fathers good pleasure so to have it who knows best what is good for me an excellent discovery but more excellent when living in the power in the glory of it 9. This Law of light discovers the vanity and folly of all fleshly wisdome in the things of God this Law of light makes that soul truly sensible in whom its manifest of the difference betweene the wisdome of the first and second Adam and so that word is fulfilled in him if any man will be wise let him be a fool that he may be wise he shall be a fool that is made truly sensible of the folly of all fleshly wisdome the insufficiency of the light of nature and wisdome of the flesh to attain the knowledge of God or the things of God For in him are hid all the treasures of wisdome and knowledge and its a gift of the Spirit to those whose eyes are enlightned to see into this mystery To you its given to know the mystery or secrets of the Kingdome when it s hid from others they are strangers to it though never so much indued with fleshly wisdome 10. And finally This Law of life is a light and lamp unto the feet and paths of those in whom its manifest to lead and direct them into its waies it is that voyce behind them saying This is the way walke in it when they turn to the right or left hand it 's that light which guides them into all their undertakings whether civil or spirituall it is their great comforter without whose direction they cannot comfortably act in any of their undertakings in a word it 's that Spirit of light and life that occasions motion action sutable to its owne nature and sets the soule upon that worke which is higher then it selfe that way which is a way of light and truth Thus the Law in the Spirit is a Law of light giving understanding unto the simple enlightning the minde it is the true light that lighteneth the darknesse of every Sunne and daughter of Sion Chap. II. Shewing nine false Lights flowing from the Law in the flesh BUT there is a false Light as well as a true Light there is a Law in the flesh as well as in the Spirit although its true that all false Light is indeed darknes though men call it light If the light that is in thee be darknesse how great is that darknesse therefore I shal speak somthing by way of discovery of this principle this power of darknesse under the nominall tearme of light this false Christ or rather this Antichrist which if it were possible would deceive the very elect Now this false light or rather delusion of this law in the flesh may be considered under these following considerations First false light 1. It presents low carnall and fleshly excellencies unto the creature as its chiefest good it gives a false representation of things it cals evil good and good evill it puts light for darknes and darknes for light it judgeth sweetnes to be bitter and bitter to be sweet and thus it represents the worst things with the greatest excellency in more particular First it discovers not sinne and fleshly motions and fleshly actings as the greatest evil but as the greatest good thus the soule is deluded with a false light when it looks upon the deeds of darknes as deeds of pleasure and the waies and paths of darknes to be waies and paths of pleasantnes and peace and thus it becomes a pleasure and pastime to a fool to commit folly this is the universall spirit of Satan and law of darknes that rules in the world even in the hearts of the children of disobedience so that in a word the worlds way is a way of darknes and they delight to have it so It s true sometimes they hear of Christ and grace by the hearing of the eare but the use they make of it through the deceivablenes of this false and dark light is to sinne the more freely to give up themselues to the service of the flesh with the less trouble thus are the most the greatest part of the world blinded to their own ruine and yet think they see Second false light Secondly this Law in the flesh presents the world as an excellent thing as the chiefest good to many a soul who will shew us any good saith the worldly creature who thinks the world best hence it is so many and that under the form and notion of godlines to hunt so earnestly after worldly honors profits pleasures doe not such through that false glass that thus represents things apprehend the chiefest good the chiefest exellency to be in the world when alas those poor deluded souls see no excellency no preciousnes in God the fountain it forsakes him and runs to streams not but that every creature of God is good the soule beholding and enjoying the good God in it but without God there is nothing good no man good no creature good nothing good God is the goodnes of all things unto an enlightened renewed minde now this love of the world and being taken up with and living in the worlds excellencie the worlds glory is not only the sinne and will be the shame of men of the earth who have their portion in this life but it s a temptation that lights many times very heavy upon those who are Christians Saints indeed Christ himselfe was set upon by this temptation and I believe Christians who have experience within themselves of that new birth which is from above walking the way of true holinesse can bear witnes to this truth amongst all their fiery tryalsand temptations this is one to imbrace this present evil world not evil in it selfe but evill to him who hath an evil heart to depart from the living God making the world its dead Idol this is that with which the world is overcome mad they are in the imbracing the honours profits and pleasures of this present world this is that which overcomes the heart of many a Judas what will ye give me of many a Demas who after much profession forsake the Lord imbracing this present world be yee therefore watchfull for your adversary the Devil goeth
about night day like a roaring Lion seeking whō he may devour one of his greatest temptations delusions is the presenting to your understandings the glory of this world although its true he falsly represents it too for he presents it glorious in it selfe to the deceiving of the soule but never presents God who is the quintessence the excellency and the glory of all things without whom there is nothing glorious nothing excellent nothing truly satisfactory or lovely this is the second false or deceivable light presenting things which are indeed good without him who is the goodnesse of them Third false light Thirdly If God make some discoveries of sinne to the naturall conscience it being convinced of sin waded under the apprehensions of it this false law in the flesh the spirit of Satan and darknesse if possible he can ensnares the soul under one of these mis-presentations Either 1. That notwithstanding there is such a discovery made of sin yet it is not so bad as is presented at present and there he presents the fleshly sweetnesse and pleasure of it hurryes on the creature into the most delightfull motions and actings of it that so by the sweetnesse and pleasure of sinne to flesh the troubled thoughts of sinne might be expeld But 2. If this will not doe the breath of the Lord kindles not onely new discoveries but fiery flames then the best way is with Adam to hide himselfe if not with Judas to hang it selfe an unlikely way to be delivered from fiery flames though many soules are thus deluded by that lying spirit withinthem 3. But if this will not prevaile then it will set the creature on worke with Adam to make clothes to cover it selfe withall although it be but figge leaves that is it will present unto the soule some creature righteousnesse and reformation some forme of godlinesse without the power as light and life enough to deliver the soule out of this condition it cloths the creature with a righteousnesse of its owne setting up reformations humiliations prayers teares preaching hearing in the roome of Christ and the spirit like unto Ephraim and Judah Hos 5. 13. when they saw their sicknesse sinne and wound then they went to the Assyrian for helpe but he could not helpe them and if they are healed that is falsly and unsoundly cured it proves their ruine for they become seven times more the children of hel and darknesse then before thus this law of flesh will through its deceivablenes gather up the soul into fleshly forms things sutable to it selfe mistaking Christ and the spirit of truth saying this is Christ thus transforming himself into an Angel of light to deceive souls but those who are indeed risen with Christ seeke things above of a higher nature if they at any time act in formes it is not the forme that satisfyeth them but Christ who is the substance Fourth false light But Fourthly When the soule comes to see that there is yet something above all formes and fleshly grounds of comfort When it comes to be truly informed or at least to get a notion that there is a law in the spirit an internall an invisible law which is indeed the true light and guide of all the Christians actings This law in the flesh or this spirit of darknesse which is Antichrist working in the highest mystery of iniquity and unrighteousnesse will be here working to the purpose too he hath here severall deceits under the pretence of light First In the throwing downe of all workes of holinesse and visible demonstrations of piety under the pretence of a more spirituall enjoyment Whereas before it lived in these now it throwes off all these as a thing of nought as watchings over and reprovings for sin righteous and in-offensive walkings love to the brethren spirituall communications of what the soule enjoyes meeknesse patience prayer c. which are all fruits of the spirit this is now all destroyed as a thing of nought by this law in the flesh and this false light is that with which the Saints themselves are sometimes tempted but the light of God the law in the spirit discovers it and expels it and it lets the soule to see that holinesse is becoming the House of the Lord for ever Secondly This spirit of delusion workes the minde into an earthly carnall distempered temper filling it with pride high-conceitednesse of its owne excellency passion and peevishnesse of spirit carnall and earthly mindednesse with a contentednesse in this condition because the creature is informed that its sutable to this high discovery of God which is indeed but a false suggestion of the spirit of delusion to this purpose James minds this excellent word James 3. 14. But if yee have bitter envyings and strife in your hearts glory not lye not against the truth This wisedome comes not from above but is earthly sensuall and devilish that wisedome which leades men into a spirituall carnalnesse loosenesse and liberty into pride passion and peevishnesse is not from above but from the bottomlesse pit this likewise fils the conversation with an externall appearance of lightnesse and vanity unprofitablenesse and pride sleighting all others who are not in the same temper with them Thirdly This spirit of delusion this mystery of iniquity never leaves if possibly he can accomplish it till he works the poore creature to and into its first station not onely to the owning in judgement but to the practise of all loosenesse and licenciousnesse and that too under pretence of being taught by the spirit the spirit it is indeed but it s the spirit of darknesse and not of light Now the soule comes as it saith in this darke and destroying light to see that all things are alike to God that there is no sinne but all actings are Gods or in his power therefore all is good There now in the esteem of such to lye steale be drunke commit adultery and the like is all good to such a creature and that God is now throwing his people out of all formes of righteousnesse as well as out of formes of worship Thus this man of sinne working deceiving ruining layes all upon God and the holy and pure spirit must beare all the blame and shame of this filthy spirits working when the truth is God can as soone throw downe himselfe as throw righteousnesse and holinesse out of his people and this those who are taught of God in whom the light of the spirit is manifest can beare witnesse unto although its true there is none of all these temptations but the Saints have had some experience some trials from the Prince and power of darknesse by which means they are the better enabled to speake and write in the discovery of it I deny not in any case the glorious dispensation of that law in the spirit it s a more full discovery of that law I wait for that so there might be a more full conformity both within and without
himselfe though one with himself and so as himselfe partakers of the same light life and glory so that although God created all things yet he is nothing of all those things yet the life and glory of them he is the Creator they but the creatures Ninth false Light Ninthly And in conclusion some in this false light come to conclude that there is no God at all nothing but the God of nature or nature which is God that all things come by nature and are upheld by nature and so at last turn Atheists and here ends all religion and thus the foole hath said in his heart nay he is not now ashamed to say with his tongue that there is no God no heaven no hel no good no bad but all is of nature now nature may take its wil its fil of pleasure for what it lusts it may have there being no God no law unto it or above it nothing but that law of nature which acts it self in its own power in its owne liberty Thus dear Christian have I though with some difficulty tract and with much brevity discovered this false and deceivable man of sinne that is now acting now deceiving if it were possible the very elect not doubting but that those anointings which are in you will teach you in whom it is in truth and keep you untill the day of his appearing Chap. III. Of the liberty of the law in the spirit AS the law in the spirit is a law of light so likewise is the law of liberty a law which produceth much freedom of spirit where it is in truth this the Prophet David knew by experience when he prayed Psal 50. Restore to me the joy of thy salvation and stablish me with thy free spirit It s a free spirit For 1. It s freely given 2. It s a spirit working freedom and liberty where it is received This spirit of freedom as its a law of liberty delivers those in whom it is from al their enemies from al their bondage and captivity First It sets them at liberty from sin and Satan I joyne them together because sinne is Satans worke and al natural men are servants and slaves to both servants to Satan enslaved to his wil servants to sinne willingly doing his worke for his servants you are whom you obey whether it be of sinne unto death or of obedience unto righteousnesse Now this law in the spirit which is Christ in you the hope of glory delivers souls from this captivity from that captivity to sin in the conscience which flowes from the enlightning power of this law which doth not only make soules sensible of sinne but workes likewise a deliverance from sinne and so sets the soule at liberty from that bondage in taking away the guilt the sting of death which is sinne This law discovering love brings home that grace and pardon and seales up the soule til the day of redemption the day of its compleat deliverance And then Secondly It sets the soule at liberty from the love and affectation of sinne for naturally the very affections of love and joy are captivated and enslaved to base fleshly and carnal lusts now this spirit of liberty sets the soule free in its affections through its light discovering the evil nature of sinne and so its power in delivering the soule from the love of it Believe it Friends this is the light and liberty of the spirit it enlightens soules to see the evil of sinne and where it s a light enlightening there it s a law of liberty setting free from the guilt free from the love and affectation of sinne Thirdly It workes a liberty likewise from sinne in the conversation How saith the Apostle Rom. 5. 2. shall we who are dead to sinne live any longer therein Sin shal not reigne in the mortal body sin shal not have dominion where this law of the spirit is in power neither over the conscience the affections nor conversation this grace of God which brings home salvation teacheth to deny ungodlinesse and worldly lusts to live soberly righteously and godly in this present world thus this law in the spirit is a law of liberty from sin from Satan whom natural men serve being taken captive at his wil and that willingly It s true that soules in whom this law of liberty is manifest may be taken captive but its contrary to their mindes it is their burden it is their prison and they can say with Paul O wretched man that I am who shall deliver me And they can say likewise through this spirit of liberty Thanks be to God through Jesus Christ though in my flesh I serve the law of sinne yet in my minde I serve the law of God And thanks be to God who giveth me a victory through our Lord Jesus Christ Secondly This law workes a liberty from the world likewise men naturally being enslaved to it there being such a sutablenesse unto it in the mindes of men The first man being of the earth earthly this first man lookes after nothing delights in nothing because it apprehends nothing above its creation but soules borne from a bone by this spirit of liberty For that which is borne of the flesh is flesh and that which is borne of the spirit is spirit being created after the image of him that created them in righteousnesse and true holinesse that as they have borne the image of the earthly now they beare the image of the heavenly they are made capable to apprehend spirituall and heavenly things Being risen with Christ they now seeke after things above things of another nature and being delivered into the enjoyment of those spirituall and heavenly things that they can say God is mine Christ the Spirit is mine grace love glory is mine all is yours saith Paul they can say I am my beloveds and my beloved is mine now their hearts are tasten off from things below they have a loose affection unto it they see now that nothing is good to them but as they have God in it as they have love and grace in it being set at liberty from the inordinate affection to it by this spirit of liberty and this is the second part of the glorious liberty of the Sons of God Thirdly Those in whom this law of liberty is manifest in power they are set at liberty from men viz. from being slaves and subjects unto men in the things of God The truth is that men through the power and spirit of Antichrist that son of perdition have a long time out of that pride of heart naturally residing in them gotten into the seate of God exalting themselves above all that is called God have become a law in the spirits of men subjecting and enslaving them to their owne wils and men through their ignorance of this law of liberty in the spirit have beene and yet for the most part desire to be subjects and slaves unto them now this spirit of liberty delivers souls from this
bondage from this subjection to the wils of men in the things of God Yee are bought with a price be yee not the servants of men 1 Cor. 7. 23. They now see in this light that they cannot serve two masters they now in this law of liberty are delivered from the fleshly law into the glorious liberty of the spiritual Fourthly This law sets men at liberty from all other lawes besides it selfe it teacheth men not to feare those who can but kil the body and cannot kil the soule it teacheth men not to act in any spiritual duty under the power of any command besides it selfe it sets souls at liberty from being subject to ordinances yet makes the soule able in whom it is in a measure to say with the Apostle Though all things be lawfull to me yet I will not be brought under the power of any thing that is of any thing besides this law of liberty in the spirit Ob. This seems to be a doctrine of liberty indeed and may be an occasion of liberty to the flesh A. First Although it seem to be a doctrine of fleshly liberty in the eye of a carnal and fleshly minde yet to a spiritual Christian there is no such thing and indeed it argues that those who shal so thinke have but little if any knowledge at al of the light liberty and power of this law The Apostle Gal. 5. 1. saith Stand fast in that liberty with which Christ hath made you free and be not entangled with any yoke of bondage Yet vers 13. Vse not your liberty as an occasion to the flesh And I say farther that this law in the spirit teacheth men to put on a conversation sutable to it selfe it teacheth men to deny ungodlinesse and worldly lusts and therefore these men are much mistaken who thinke that it will teach men to be ungodly Secondly It s true that men of the flesh may abuse this heavenly law in getting a notion of it and so instead of a spiritual get into a carnal liberty but mens abuse of things through ignorance derogates nothing from the excellency of that truth this I am sure is a most excellent soule-satisfying truth being knowne in power this liberty from al other lawes besides this law of liberty this law of life well might the Apostle James say Whosoever looks into this perfect law of liberty and continues therein shall be blessed in his deed Jam. 1. 25. Thirdly As this law delivers soules out of bondage so it delivers into its owne glory as it brings soules out of bondage darknes so it delivers them into the Kingdom of his dear Son into the glorious liberty of the Sons of God But because I have occasionally mentioned this deliverance from bondage into a glorious liberty in some other Treatise I have beene and shall be the more briefe in this Onely note this particular they are delivered into the liberty of sons now what this liberty of sons is I shall mind in some few particulars First A liberty to know their Father No man knowes the Father but the Sonne and those to whom the Son reveals him they have a liberty to know his love his grace his goodnesse to them Secondly They have a liberty to know his will likewise the Father reveales in the spirits of his people his will concerning them his will concerning their justification sanctification and glory and so makes their calling and election sure to them seales them up by this spirit unto the day of redemption he makes knowne his will concerning his wayes and actings to the sons of men he doth nothing but he revealeth it to his servants the Prophets To them it is given to know the mysteries of the Kingdome when it is hid from others and thus the covenant of grace is made good in the spirits of Christians I will write my law in their hearts and they shall all know me from the least even to the greatest a glorious liberty to know their Fathers will their Fathers love their Fathers secrets Secondly The liberty of a son is to abide in the house for ever to be one of his fathers family when the servant is turned out of dores So is it with the Sons of God made partakers of this free spirit by which they can call God Father Gal. 4. 6. When servants who work for wages that is all formall professors who serve that they may serve themselves shall be turned out of the family out of the Kingdome of his dear Son with their wages into the Kingdome of darknesse When the Son shall remaine a Citizen of the New Jerusalem a member of the family and houshold of God under the everlasting providence perfection and guidance of the Almighty When all servants and slaves shall see Abraham Isaac and Jacob and all the Prophets and all the sons of God set down in the Kingdome of heaven at their Fathers Table and they themselves thrust out of dores Luk. 13. 28. a glorious word for those who are established with this free spirit Thirdly The liberty of a son is to have communion and fellowship with his Father in the knowledge of his wil in the enjoyment of his love in being one with his Father in all his undertakings so is the spirituall Son made so by his free spirit brought into a sweet communion with the Father where he partakes of love lives in his will communicates with the Father in all his undertakings takes all his Fathers businesse as his own and acts with the like faithfulnesse in it when the servant he works and looks for wages a hireling that looks not so much after his masters businesse as after the reward and that he accounts to be as debt unto him the peny he lookt for he hath it duly paid him though many be called and few chosen when the peny the Son looks for is still to be a Son to have more and more communion with and conformity to his Father that as the Father honours the Son so the Son may honour the Father so as in all things to doe and be in that condition which is sutable to such a calling and all in the liberty and power of that free spirit Fourthly Liberty of the son is to have the Fathers inheritance to be lord of all when the servant shall have nothing but his wages the spirituall Son shal be made heir crownd with his Fathers glory although its true a Son when a child may be a servant through his minority so is it with sons many know not their sonship Gal. 4. 1. The heir when he is a child differeth not from a servant though he be lord of all But when the fulnesse of time is come God sends forth the spirit of his Son into their hearts by which they call God Father and so see themselves now to be lords of all heires to all their Fathers glory crownd not only with the titles of Sonnes but Kings and Princes with their Father partakers of
the same Kingdome of the same glory in a measure they have it already and the fulnesse is reserved in heaven for them Fifthly And till this glory be compleated in them they have liberty upon all occasions to have free accesse into the presence of their Father to make known al their wants al their wrongs free accesse to the throne of grace there obtaining mercy and finding grace a a great helpe a great comfort in time of need that which the world is ignorant of and goes without when the prayers of unbelievers are turned into sin yet the prayers of his people are his delight a great encouragement to the Saints in all their troubles to make knowne their wants to their Father Thus my dear ones have I given you a briefe hint of the sons liberty and spirituall freedome if the same spirit hints it to your enjoyments then it wil be glorious if the Son shall make you free then are you free indeed then stand fast and be not entangled with any yoke of bondage for freedome is glorious its glorious in possession more glorious in expectation when you shall be delivered from every thing wherein is but the least appearance of bondage and be compleated in perfect freedome which will be your glory Chap. IV. Of false Liberty I shall now descend to speake something very briefly of that false liberty and law in the flesh flowing from that spirit of Antichrist now reigning and ruling in the hearts of the children of disobedience for as there is a law in the spirit so there is a law in the flesh rebelling against this law in the minde and leading captive to the law of sinne this law or power of darknesse working in the flesh I shall discover briefly under these following considerations 1. The more common and carnall sort of people who account themselves Christians too they have a liberty but it s a false liberty a liberty to doe evill to fulfill the lusts of the flesh and the desires of the fleshly minde Now this fleshly liberty in the hearts of the more naturall and carnall minded flow from one or both of these two principles First From a blinde misunderstanding of the good of the pleasure and satisfaction the soule apprehends in those fleshly things for alwaies false liberty flowes from false light and true liberty succeeds true light now the minde being naturall and the light which is in it indeed but fleshly and darknesse it selfe now in this false light the soule mis-judging and so cals evill good and good evill it takes a false liberty sutable to its light the soul seeing a good a pleasantnesse a sweetnesse as it imagines in sinne and the world in the service of Satan it takes its liberty to act in it a false liberty flowing from a false light for the actings of al men are sutable to what they see unless given up to a spirit of slumber so as to quench the true discoveries that sometimes God makes forth to them and they cannot but owne it therefore all you carnall Libertines had need to looke about your selves for at present you seem to be given up to a great judgement blindnesse of minde not to see good when it cometh but to cal evill good and darknesse light to hardnesse of heart to sin and follow the lusts of the flesh with liberty of minde thinking God to be like your-selvs but he will reprove you and set your sins in order before you 2. Or from a mis-apprehension and application of Gods gracious love in giving Christ hence the natural creature hearing of free mercy grace and love to sinners drawes this conclusion That now it may take liberty to sinne the more freely Why Because God is mercifull and Christ died for sinners And thus creatures abuse mercy trampling under foot as much as in them lyeth the grace of God a high delusion and a body requitall of grace and love to offend grace because it is grace to sinne because God is mercifull Oh horrid wickednesse What shall we sinne because grace abounds God forbid But this false liberty in and after the flesh will produce a bad requitall if grace prevent not See Rom. 2. 4 5. Or despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance but after thine hardnesse and impenitent heart treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgement of God 3. Come to the more zealous and their liberty is in the flesh likewise a liberty to be servants of men a liberty to serve God as they thinke and themselves too in a fleshly way of obedience And to but hear of this liberty in spirit is bondage unto them and thus it seems to be their liberty to be slaves to others Lords to other lawes then this law of true liberty in the spirit to fulfil a fleshly righteousnesse seemes to be their liberty to be subject to the wils of men and so to become the servants of men seemes to be their liberty a liberty which truly is and will end in bondage and this false liberty flows likewise from false light 4. Come to others who have pass't through this life of zeale to the wils of men and to their owne wils they having gotten a notion not only of grace and love but of this spirit of liberty and onely a notion they presently apprehending as they thinke that all is now good they seeing no actions to be differing to them but all seemes to be alike they freely take a liberty from this false light to act after the flesh it is their liberty to be prophane carnall loose unprofitable and so indeed they make use of their liberty which is a carnall one as an occasion to the flesh they sinne as they say not only because grace abounds but because the spirit teacheth them so to doe which is a spirit of liberty and indeed it s to be doubted that they are possest with such a spirit of liberty after the flesh that all bonds of righteousnesse and true liberty are broken and in this I may speak in the Apostles words Phil. 3. 18. For many walke of whom I have told you often and now tell you weeping that are enemies to the crosse of Christ whose end is destruction whose God is their belly whose glory is their shame who minde earthly things And thus poore creaturs being given up to work al wickednesse with greedinesse doe not only act those things themselves but have pleasure in them that doe them so that to walke humbly with God is become in their eyes not onely a bondage but a scorne and those who talk of it barbarous a thing so low as not to be understood Thus whereas Saints have a liberty from sinne these have a liberty in sinne Saints have a liberty to be the Sons of God these have a liberty to be the sons of Satan of darknesse
and yet pretend themselves to be the Sons of God but his servants you are to whom you obey whether it be of sin unto death or of obedience unto righteousnesse Chap. V. Of the righteousnesse of the Law in the spirit AS this law in the spirit is a law of light and liberty so it is a righteous law that is a law working righteousnesse in those in whom it is making soules partakers of its own righteousnesse which is indeed the righteousnesse of God He was made sin for us that we might be made the righeeousnesse of God in him 2 Cor. 5. 21. Now the righteousnesse of this law may be produced unto these two heads 1. An internal righteousnesse as it hath relation to God 2. An external righteousnesse as it hath relation to men First As it hath relation to God and so it is a righteousnesse in the spirit this may be considered likewise under these two heads 1. As it is more external 2. As it is more internal First As it is more external yes spiritual and the righteousnesse of God too because prepared by the Father for sinners brought home and applyed by the spirit and this is the righteousnesse of God in relation to what he hath done for them in laying helpe upon one that is mighty in laying iniquity upon Christ and condemning it there that so through the apprehending and applying of the Fathers love in this great worke the guilt of sin might be taken out of the conscience through the soules apprehending the Father doing that in Christ for it which it selfe could not doe For what the law could not doe in that it was weake through the flesh God sending his owne Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Rom 8. 3. Herein the soule beholding and enjoying love from the Father sees it selfe now to be justified and that by grace from al things by which it could not be justified by the Law of Moses this is a more external righteousnesse because wrought for us without us yet the righteousnesse of God of the spirit because prepared by God eyed and applyed in the light and power of the spirit 2. That which I cal a more spiritual righteousnesse it is a righteousnesse wrought within us by this law of righteousnesse and this righteousnesse wrought for us without us though declared in us is but a precedent to this righteousnesse wrought within that so the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the spirit this is that mystery of Christ in you the hope of glory the forming of Christ within that is when the soule hath experience of the same spirit within as was and is in Christ working the soule into a spiritual conformity to Christ growing up in him til it come to the same fulnesse to the same perfection but both these I have in a measure unfolded in another Treatise and therefore passe it with the more brevity in this place onely I shal answer one Objection by the way and so passe to the second part of the righteousnesse of this law in the spirit Obj. Some wil be ready to say That they know no such thing as this law in the spirit justifying this externall forming of Christ they know Christ no other waies but as he dyed at Jerusalem and that this talk of Christ within seems to be a mystery if not a delusion for Christ dwels in his people no otherwise but by faith that is souls beleeving only what he hath done for them and that there is no other forming of Christ in them till the day of resurrection of their bodies from the grave Answ I answer first That its true this forming of Christ within is a mystery indeed the compleater of it will be the top and height of all mystery this is the mystery Christ in you the hope of glory that is the said spirit and power conforming souls to Christ in death resurrection and life and this is the more mysterious man of sinne the antichrist who denies Christ to be come in the flesh this mystery of Christ in you the hope of glory And although some may abuse this truth this mystery being deluded only with the notion of it yet let others take heed they abuse it not through ignorance 2. I answer that whereas the Scripture saith Christ dwels in the heart by faith It 's true but there is a twofold dwelling of Christ in the heart by faith the first is when the soul sees and believes what God in Christ hath done for it and secondly when the soul sees and beleeves that this Christ that is the same spirit that dwelt in Christ dwels in him as a law of light life and liberty in him seeing the law of the spirit of life that was in Christ Jesus freeing it from the law of sinne and death for the soul taught of God sees and beleeves both these to be a truth Christ for and Christ in the soul this we shall finde clearly held forth in Scripture not setting up the one in denying the other but you shall finde that the Scripture presents you with a death with Christ and resurrection with him Rom. 5. Phil. 3. 10. with a life with him John 14. 19. Because I live ye shall live also and in him by vertue of spirituall union vers 20. At that day ye shall know that I am in my Father and you in me and I in you Note a word by the way at that day they shall know it At what day in that day when Christ reveals himself in them The world shall see me no more but ye shall see me It is not such a sight as the Apostles had of Christ when he was with them in the flesh it is not such a sight as the world had or at this day have of Christ for the world beleeves that Christ died for sinners yet they see him not now Saints see him first dying for them 2. They see him living in them and this assurance of Christ in them they receive by faith beleeving and knowing this to be a truth for faith and knowledge in this particular is but one thing We beleeve and know saith Peter that thou art the Christ the Sonne of the living God And thus Saints in whom this law of righteousnesse is manifest can in a measure say We beleeve and know that God hath revealed his Sonne not only to us but in us and thus Christ dwels in the heart by faith and there is no one truth of God more clearly revealed in Scripture more glorious in the spirits of Saints then this truth of Christ formed in them 2. I come now to the second part of the righteousnesse of this law in the spirit which is an external righteousnesse amongst men for this law in the spirit teacheth men to live soberly righteously and godly in the world God is a righteous God and this righteous law conforms