God in the spirit this doth 1 Cor. 1. after that in the wisdome of God the world viz. in the wisdome of the first Adam by wisdome knew not God but the wisdome of Christ teacheth the spiritual knowledge of God 1 Cor. 2.12.14 15 16. Hence it is that those who are taught of God despise the worlds wisdome and are content to be fooles to the world and in the worlds eyes that they may be wise in God Hence it is likewise that so many Ignorants in the wise and learned mens account are made partakers of the knowledge of God in the mystery which indeed according to the Word of the Apostle 1 Cor. 1.27 Confounds the wise and learned and mighty things of the world this being a truth that Saints are made one in the wisdome of the Father How should this in the first place incourage them to look up to the Lord for the more full enjoyment of this spirituall wisdome that as they are made one in the wisdome of God so they might live in the same wisdome and from a deep sence of their own folly to look unto the Lord for continuall teachings and leadings forth in the Spirit expecting that promise to be fulfilled thou shalt heare a voyce behind thee saying This is the way walk in â—t when thou turnest to the right hand or to the left 2 This might bee a ground of comfort to the Saints in all their walkings with God the wisdome of God is theirs that GOD with and in whom they are made one is their wisdome and in the conclusion they shall be swallowed up in the perfection of it as Christ himself 1 Iohn 3.2 3 This might answer that foolish opinion of the world who look upon the most Spirituall Saints as the worst Fooles in the world It is true the wisdome of God is folly with men but if they could looke with a spirituall eye they should see that those people are the only wise people wise in God and those who live below upon Creatures and things that will not nor cannot satisfie are indeed in Gods account the only fooles and they themselves shall bee driven to confesse it one day 4 Christ and the Saints are made one with God in righteousnesse Gods righteousnesse was Christs righteousnesse for the fulnesse of the God-head dwelt in him bodily He was filled with the spirituall indwellings of God who continually acted him according to the divine pleasure and as the second man was made one in the righteousnesse of the Father so are all the Saints made one in the same righteousnesse he was made siâ—ne for us that wee might be made the righteousnesse of God in him 2 Cor. 5.21 Quest How may the Saâ—nts be said to be the righteousnesse f God in Christ Answ Either First in the Letter or secondly in the Spirit First in the Letter there is a righteousnesse presented which is the first thing sinners are made partakers of that is the righteousnesse of a Christ dying upon the Crosse making satisfaction to the letter of the law and to the Conscience troubled by reason of that letter which is indeed the cause of sinne for where no law is there is no transgression Now Christ dying upon the Crosse satisfies the Law and likewise upon the sight applicatioÌ„ of him sati fies the troubled Conscience This is the first righteousnesse God discovers to the soules of sinners and by Faith makes them partakers of it and this is called the righteousnesse of God because God gave forth his sonne inabled him to go through and by his suffering to obtaine such a righteousnesse for his people that might both satisfie the law transgressed and the Conscience of man transgressing Secondly in the Spirit the Saints are made the righteousnesse of God that is God now as in Christ dwells and acts in his Saints by his Spirit writes his law in their hearts makes them partakers of his own nature and so goes on in fulfilling his own righteousnesse in them For the righteousnesse of the law in the Spirit is fulfilled in us aswell as the law in the letter for us who walke not after the flesh that is after the law in the letter but after the Spirit of Christ who dwells in us and acts according to its own pleasure and so by degrees drawes up the spirits of his people to himself untill at last they are swallowed up in the fulnesse of the righteousnesse of God in the Spirit and bee made wholly and for ever one in the Father with Christ 1 Iohn 1.2 A glorious mysterious truth meet to be known of all spirituall Ones this is the top of the Saints glory and their height of spirituall perfection the knowledge and enjoyment of this spirituall Onenesse in the Father in the sonne 1 John 2.24 5 There is an Onenesse in love and delight between the Father Son and Saints the Fathers love and delight is in his Son and Saints Matth. 3.17 This is my beloved Son in whom I am well pleased well pleased with his Son and with his Saints in his Son Hence the Lord speaking after the manner of men is said to delight and sing and rejoyce over his people even as the Bride-groom rejoyceth over the Bride Esa 62.5 Zeph. 3.17 to rejoyce even with joy and singing So likewise it is the delight and joy of the Saints to live in the Fathers love the very thoughts of it is precious and the enjoyment of it exceeding glorious though the soule seemes to come short of the perfection of that enjoyment in this world yet what it sees and enjoyes with the expectation of perfection in another world fills the soule with joy unspeakable and full of glory and now as the soule dwels in the Fathers love delight and joy so likewise it dwels in the Fathers will and it delights in and is well pleased with the wil of the Father it can say with Christ what ever temptation presents it self yet not my will but thy will be done such is the Onenesse betweene the Faâ—her Sonne aâ—d Saints they delight take pleasure in each other 6. There is a union in gâ—ory like wise the Fathers glory is the Sonnes glory and the Sonnes glory is the Saints glory what this glory shall be is unconceivable and unexpressable to go about to expresse it either with tongue or pen would rather darken it than illustrate it yet a word by the way The perfection of the Saints glory shall be the enjoyment of all things in God who is and shall be their everlasting fulnesse in the spirit Those who dreame of a Kingdome after the flesh or of any externall pleasures in the highest measure discover themselves to have exceeding carnall thoughts of the Saints glory It is true they shall have a Kingdome but a spirituall one so called because injoying all spirituall satisfactions in the Fountaine when the body and all the whole internall and externall part of man shall be turned into spirit
of the ruling of his Saints over their enemies for in this Kingdome of Christ shall the enemies of Christ be subjected and shall serve the Saints the Nations that wil not serve thee shall perish and Christ reigning in his Saints over them may be said truly to reigne over them Psal 149.7.8.9 Rev. 2.26.27 Rev. 5.10 Thus the first assertion in part is truth Christ shal reign 1000. yeares that is many Generations but it wil be spiritual and not personal 2. Assertion from thence is that all the Saints from the begining of the world shal be raised and come and reign with Christ Answ For the clearing of the truth in this Scripture which wil answer this assertion consider 1. what is meant by the beheading for the witnesse of Jesus 2. What is meant by not receiving the marke of the beast 3. What is meant by being raised living and raigning with Christ 4. What is meant by the not living of the rest of the dead until the 1000. yeares were finished 1. What is meant by being beheaded for the witnesse of Jesus It is a spiritual beheading such a beheading are all the Saints who shake off Antichrists badge and yoake like to meete withal Christ is said to be the head of the Church and the head of every man that is of every Saint is Christ now when the Lord discovers the evil of Antichristian wayes to his people and they forsake it they durst not receive either the Image name or marke of the beast they shalâ— presently be beheaded by the beast that is they wil condemn them as those that forsake Christ and cry out on them that they are revolted that they are Sectaries Hypocrites Hereticks c. And thus they behead the Saints spiritually and that for the testimony of Jesus because they cannot but declare the things that they have seene and heard from him which wil overthrow and ruine all things contrary to himselfe in the end 2. What is meant by a receiving of the Image or marke of the beast Answ By the Image of the beast is meant that likenesse that it hath unto the first beast who seemes to receive a deadly wound being compared with Chap. 13.11 to 16. that is this beast seems to make a change he speaks great words his looke is more stout than his fellows he thinks to change times and Lawes yet when all is done it is but the Image of the first beast the exercise of the same power the same wisdome in the things of God the same worship for substance it is all the same in substance and it is but the number of a man all of the flesh it is from below yet such must the worth and the excellency of it be for a time that whosoever wil not receive the Image of the first beast and account it somthing too is likewise to be beheaded and not to be suffered either to buy or sel amongst them and many a Saint is like to be given into his hand and he shal prevaile over them but it shal be but for a time times and the dividing of a time and then the Kingdome shal become the Saints Dan. 7. 2ly The Image is that internal spiritual principle from which the beast acts for none can truly follow the beast but those who have received this Image that is who act from the same principle those are acted who act for and from the man of sin and it is called an Image because it resembles Christ both in the internal as wel as the exâ—ernal part yet acts from his own wisdome by its own power according to its own mind to its own end and this in all resembles Christ Now these who refuse this Image in the spirit and cannot be contented with a wisdome like Christ a selfe acting in the roome of Christ a rule short of Christ an end besides Christ from hence casting off this Image is carried on in another track then before they come to be beheaded for Christ because they cannot receive the Image who is the Antichrist in the Spirit and not Christ so that here is not onely the Image of the first beast with relation to patern and power but likewise in relation to holinesse the first wil be for Christ and so the second yet are both but Antichrist 2. What is meant by the marke of the beast in the forehead and in the right hand by the marke in the forehead is meant the visible profession of Antichrist in the external part those that would not visibly professe the wayes of Antichrist or in the right hand that is to act for him these were denyed to buy or sel Chap. 13.17 to sel that is to preach the Gospel for Antichrist under the notion of preaching the Gospel sels his wares but a time is coming that none wil buy their wares anymore so they deny any who own not the Image name or marke to sell hence they may examine those who preach upon such and such intergatories and if it appear that they deny the Image name or marke they may not sel that is give forth freely what God communicates unto them when others sell or buy that is partake of any spiritual good amongst them if they could prevent it those were beheaded for the witnesse of Jesus but they were at last raised and lived with Christ 1000. yeers that is raised up from their low condition taken up into heaven in the sight of their adversaries and lived with Christ in the Spirit reigning triumphantly over all spiritual enemies selfe sathan world and those Merchants that sel all yea the soules of men too shal be weeping and crying alas alas Rev. 18. when the Lord shal make good that word of truth Esâ— 66.5 heare the word of the Lord ye that tremble at his word your brethren that hated you that beheaded you that cast you out for my name sake said let the Lord be glorified that is it tends to the Honor of God to behead and to cast out these men but he shal appeare to your joy you shal be raised up with Christ and I wil give you a new name but they shal be ashamed Obj. John saith the Saints that had not worshipped the Beast he speakes in the Preterpluperfectence therefore it seemes not to be the Saints raised who at present were beheaded in the mystical sence but the Saints that had been beheaded in the litteral sense Answ First it is the use of the Spirit or the spirits Language to deliver it selfe in darke and mystical termes so the Apostle saith in another case 1 Thes 4.5 that we which are alive and remaine til the coming of the Lord c. the Apostle speakes of we as if he had intended the Thessalonians and himself which was least intended but the Saints who being all one in the spirit and but one mysticall body in Christ while there are any Saints in the world the Apostle makes it to bee all one as if Hee and the
Thessalonians were them so delivers it in the present tense when he might haue said rather to speake after the manner of men then they which shal be alive at his coming c. as in Revel the word might have run thus and so questionlesse it is to be understood then they that were beheaded for the witnesse of Jesus were raised or lived reigned with Christ as the sence of the former then they that shall bee alive at the comming of the Lord shal not prevent them which are asleep so that the spirit of God might as wel deliver a truth which is in the Present tense in the Preterpluperfect tense as a truth in the Present tense which was in the Future and yet is all to exercise the mind of him that readeth and to let us know there is mystery in the Gospel Secondly very few Saints have been beheaded in the litteral sence those that have dyed for Christ have dyed other deaths not beheaded therefore we cannot understand it in the letter but in the spirit The fourth particular propounded was what was meant in that the rest of the dead were not raised until the 1000. yeares were finished that is none that had beene bodily dead Saints or wicked good or bad were raised till after the 1000 years were finished and then you shall see the resurrection of all which is called the second resurrection The first is called a resurrection and the first resurrection because it shall be a resurrection from shame disgrace in the world And secondly it shal be a glorious resurrection in the spirit this first all the Saints have in some measure been partakers of it Thus it appeares that Christ shall have a Kingdome a glorious a spiritual One Quest But when shal this Kingdom be Answ 1. It is already begun in the spirits of Saints the Kingdome of Heaven is within you 2 I beleeve that the time of the 1000 years which is a more glorious estate in the spirit is not yet begun but the beginning of that time shal be when the 7 seales are fully opened and the 7 trumpets fully founded and the 7 vials powred forth they being but effects of each other the opening of the seales occasions the sound of the trumpets the sound of the trumpets occasion the vials the opening of the seales the unfolding of the mysteries of the Gospel which have been hid Rev. 5.1 2. As light breakes forth the trumpets sound the servants of Jesus preach forth the mystery of the Gospel the preaching of the mysteries of the Gospel in the power and puritie of it occasions the vials of wrath to fal upon the Antichristian estate both in the spirit and in the letter which work is now a doing Wait the Lords time and it wil come on apace But first we are yet like to be given into the hands of the little horn who changes times lawes the two witnesses are yet like to be slain to sydead 3 dayes a half and the woman cloathed with the Sun to be driven into the wildernesse for a little space a time times halfe a time the Beast with two hornes like a Lambe hath yet a little time to make use of his power perswading them that dwel in the Earth to make an Image to the first Beast and that none but those who own it shal buy or sel with them the Saints beheaded under the Altar to wait a little time before they be raised up to live with Christ 1000. years but it is not long the vision is for an appointed time in the end it wil speak and not ly it wil come and not tarry The first 1000. is almost past the second and third are coming on apace all the Nations and Kingdomes in the world wil come apace to be the Kingdoms of the Lord of his Christ and he shall reign for ever their lives shal be prolonged for a season a time and other Scriptures are alledged for the personal reign of Christ as the stone cut out of the Mountain without hands Dan. 2. that is the glorious power of Christ by weak meanes subduing all Antichristian enemies without his Saints all Antichristian things by his spirit within them So that in Dan. 7.10 the glorious company of Saints attending on Christ in the spirit which shal be fulfilled at the raising of the two witnesses up into heaven in the sight of their enemies Rev. 5.10 11. This is the first glorious work of the Lord Jesus in and amongst the Saints the Lord reigneth let the Saints rejoyce the Lord reigneth let the world tremble See Zach. 14.5 The Lord our God wil come and all the Saints with him that is Christ will come in the spirit and all the Saints shall appear gloriously in him A word of Application First if this bee truth that the Kingdome of Christ is a spiritual kingdome not of this world this may inform us how far besides the Gospel in the spirit and truth of it those men are who make the Kingdome of Christ to bee meerly political and a state Kingdom who turne the world by a humane power into the Church and Kingdome of Christ as they say Christ must have a worldly carnal Kingdome no better than the Kings of the earth enjoy or else he shal have none at all it savors exceedingly of the earth ere long thither it must return Secondly this should incourage the Saints to presse forward after the knowledge of God in the spirit that as the kingdome of Christ is spiritual and not of this world so may the Saints Kingdom likewise be in the spirit and so all their enjoyments may be spiritual enjoyments this is that will make the soule fat and wel-liking in the Lord fill the soule with joy peace which the world is not acquainted with their eyes never saw it nor their hearts conceived it neither are they like to see it unlesse the Lord make them spiritual SECT X. Of Death Resurrection Judgement and the state of the Saints after judgment eternally with God FIrst of death It is appointed for all men once to dye Dust we are and to dust we must return and therefore it behoves us to expect it All the dayes of mine appointed time wil I waite till my change come Death is certain although the time be uncertain it is that none are in a common and ordinary way exempted from unlesse those Saints who are alive at the last coming of Christ they shal be changed in a moment in the twinkling of an eye 1 Cor. 15.51 52. and so shall bee caught up in the spirit to meet the Lord in the Ayre 1 Thes 4.17 Secondly of the resurrection That there shal be a resurrection of the body at the last day is evident Iohn 5 28 29. Iohn 11.24 with 1 Cor. 15. throughout Rev. 20.12 13. although this truth is by some denyed and by others too carnally looked upon some thinking that our
THE MARROW OF CHRISTIANITY OR A spirituall Discoverie of some Principles of Truth meet to be known of all the Saints represented in ten Sections By T. Collier Minister of the Gospel Whereunto is added an Epistle Written by M. SALTMARSH Isaiah 32 20. Blessed are ye that sow besides all waters c. Isay 33.16 He shall dwel on high his place of defence shal be the munitions of Rocks bread shal be given him his waters shal be sure vers 17. and thine eyes shall see the King in his beauty c. London Printed for Giles Calvert at the Black spread Eagle neer the West end of Pauls 1647. To the Reader Christian Reader FOr to thee alone do I commend this small Treatise who alone art able to judge of spirituall things for the spiritual man judgeth all things I have here in this Treatise presented unto publike view some principles of Truth Although I suppose that some particulars herein may seem somewhat strange at the first sight yet I question not but the same Spirit of Truth which is given forth from the Father through the Son to the Saints wil by degrees so gather Vs up into the mysterie of Truth that we shall all speak the same thing from our walking in the same light and acting in the same power I have in this place only three words to mind thee of as a preparative to what thou shalt reade in this ensuing Treatise First that the discovery of the first man Adam to be but a humane man a man indued with humane perfections is not a strange but a glorious truth and meet to be known for the knowledge of this one particular leades us to the knowledge of the Creatures nothingnesse the wisdome power righteousnesse c. of the Creature it is all but of the Earth and that it is the proper work of Christ the second man to ruine and destroy in thee all that is of the first Adam even those reliques that remain that wisdome is turned into folly that strength into weaknesse that righteousnesse holinesse into meer filthinesse and pollution so that Christ doth not where he comes in mercy restore man to his first condition as it was in Adam but destroyes those principles as we are Christians and so creates a new man in us which after God is created in righteousnesse and true holinesse Ephes 4.24 and he that is in Christ is a new creature 2 Cor. 5.17 All old things are done away behold all things are become new and as is the earthly such are they who are earthly as is the heavenly that is Christ such are they who are heavenly 1 Cor. 15.48 Secondly that the glory of a Christians life is in the knowledge of Christ living in him so the Apostle Gal. 2.20 I am crucified with Christ Neverthelesse I live yet nâ—t I but Christ liveth in me and Christ in you the hope of glory is the great mystery of the Gospel for the Saints to know Col. 1.27 that is not to live wholly on the eying of what Christ hath dâ—ne without us for us but likewise to be able to experience the life of that Christ in us being made partaker of the same spirit of the same Annointings c. Thirdly that the knowledge of Antichrist is the knowledge of a mystery I mean a mystery of Iniquiâ—â— which none can know but those enlightned from â—bove that as the mystery of the Gospel is bid so likewise is the mysterie of Iniquitie hid from them that perish Lastly and in a word My desire is that what truth thou findest here written thy spirit may bee made one in and with the same truth that so both thou and I may have communion fellowship with the Spirit in the same truth and what information or consolation thy spirit findeth from what is truth letting any Creature-weaknesse thou findest passe let God have the glory and so thy poore friend in the unity of truth and fellowship of the Gospel hath his utmost end THO COLLIER A Table of the principall things contained in this Treatise SECTION 1. OF Adams condition before his fall pag. 1. Adams in a condition of humane perfection pag. 1. 2. The Image of God what in Adam pag. 2. 3 5. Mans best wisdome but the remainder of the first Adam in it many too much glory pag. 3. 4. What the Image of Adam is not pag. 8. SECTION 2. The cause or ground of mans fall pag. 8. First the mutability of his condition pag. 8. God not the cause of sin pag. 10. The second cause of mans fall pag. 11. Satans Temptation pag. 12. Why Satan called a Serpent pag. 12. The cause of mans fall disobedience pag. 13. The Tree of Knowledge of good and evill why so called pag. 13. SECTION 3. Mans misery by reason of his fall pag. 14. 15. Mans misery considered under 3. heads pag. 16. SECTION 4. What is the meanes God hath appointed for the recovery of man out of this condition that is iesus Christ pag. 27. The sin and fault is laid upon Christ pag. 17. 18. Christ bare the sins of all all are saved and how not saved and the reason why pag. 19. 20. 21. Christ not the efficient cause of love but rather an effect of love pag. 22. 23. 25. How Christ delivers from wrath pag. 23. 24. SECTION 5. How persons come to have benefit by this meanes that God hath appointed as the way of life which is by Faith pag. 26. What Faith is pag. 26. 27. How faith is obtained pag. 28. Faith not a condition of the Covenant pag. 29. Faith a branch of the Covenant pag. 30. Faith an evidence of the Covenant pag. 30. The meanes by which Faith is wrought pag. 31. The properties and effects of Faith pag. 32. How faith justifieth pag. 32. 33. Faith produceth peace with God pag. 33. Faith puts the soule into the possession of love it fills the soule with joy pag. 34. SECTION 6. Wherein the condition of persons restored by Christ and their union with God is discovered which is first a freedome from sin pag. 35. Second in being one with and in Christ pag. 36. Christ and the Christians relations one first Christ a Son so the Saints pag. 36. Secondly relation of spirituall union pag. 37. In the Spirit power wisdome righteousnesse love and glory pag. 38. to the 49. Saints Communion with the Father Son and each other pag. 50. 51. 52. SECTION 7. Wherein is declared what the Law is and what the Gospel with the difference between them both in the Letter and in the Spirit pag. 55. First what the Law is in the Letter pag. 55. 56. 57. Secondly what the Law is in the Spirit pag. 56. What the Gospel in the Letter is pag. 61 62. What the Gospel in the Spirit is pag. 64. The Mystery of the Gospel what pag. 65. The life of Faith in the most spirituall pag. 67. 68. The difference between the Law and the Gospel pag. 70. 71. The
dies the death that so he might free man from death and so Christ in bearing the sinne and the condemnation recovers man out of this lost and undone condition Two objectictions here need to be cleared Object 1. Whether Christ Jesus the second Adam bare the sins and so the condemnation of all men Ans First it is without question that he took the sin and fault of the first Adam upon him and so the sinne of the world of man whose nature was in him and so taking the sinne so the condemnation of the whole upon him else he could not have effected that work for which he came Object If Christ beare the sin and condemnation of all why then are not all saved Answ 1. All are in one sense saved that is with an externall salvation from the present curse and death pronounced and so the whole world have a being by Christ and a redemption a salvation a peace which it enjoyes by him a mercy that they are not sensible of Col. 1.20 Having made peace by the blood of his Crosse by him to reconcile all thâ—ngs to himselfe whether things in heaven or things on earth c. Note all things are reconciled What things The same that were made by him verse 16. All things partake of this reconciliation and peace Secondly all are not saved with an eternall salvation bâ—cause all doe not beleeve It is true that there was a salvation purchased from the externall part of the present curse for that present sin yet Adams posterity acting other sins draw on other externall judgements but there was likewise by the taking away of the present judgement or death threatned a prevention of the present execution of that eternall death included and so a spirituall and an eternall life by Christ obtained yet so as that none partake of it but beleevers so that although there be a salvation purchased by Christ and tendered unto all yet none are made partakers of this salvation but beleevers and none can beleeve savingly but those who are drawn up to the Father through the Sonne by a power above themselves who were known and beloved of God from everlasting the Father giving forth his Sonnâ— as a publick person making saâ—isâ—action to the Law of Transgression rhat all mankind might bee brought under the tender of the Gospel that so upon beleeving they might be delivered from both the first covenant and transgression no man being indeed delivered from either but by beleeving all men remaining in the first Adam and so under the Law of transgression in the Spirit unlesse beleevâ—rs Christ having purchased an eternall salvation but keeps it in his own hand and dispenseth it in the Spirit to those to whom God gives hearts to receive both him and it so now nothing hinders the salvation of any man with relation to Christ a Saviour or Deliverer from the transgression and sin of the first Adam on Gods part externally all partake of it internally onely believers Hee is the Saviour of all but especially of them that beleeve And nothing on Gods part hinders the eternal salvation of all with relation to the purchase or price paid but only on Gods part his eternall purpose to draw up some into union with himselfe in â—is Son and leaving others to beleeve if they wouâ—d or could And from hence on the crea ures part being thus left onely a Christ tendered able to save them if they beleeve they being left of God having neither wiâ—l skill nor power to beleâ—ve perish everlastingly under the rejecting of the Gospel Object It seemes to be injustice in God to condemne the sin of all upon Christ and yet to condemne it upon the sinner too Answ 1. It was as easie for Christ being thereunto appointed of the Father to make satisfaction to the Law of Transgression for the sins of all as one Such was his excellent worth Secondly the spirituaâ—l and eternall part of it remains still with God in Christ and is handed forth to none but beleevers and so it remaines that there is no injustice in God to put such a worth in the sufferings of his Son that it is able to satisfie the law of transgression for all and able to save all that come to God by him and yet to condemne sinne even the sinne of the first as iwell as the rejecting of the second Adam n all those that refuse him seeing his eternall purpose in all was the setting forth of his Son as a peace-maker that so there might be a visible ground upon which the beloved of God might accept of peace and so come to enjoy that invisible union with the Father in the Spirit which he from eternity intended and likewise that there might be a visible rule of rejecting all who wilfully conâ—emne their own peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Ans Nay he did not purchase life and love from the hand of the Father but was a gift flowing forth from the Fathers love The death of Christ was not the cause efficient either of life or love but love in God was the efficient cause of the coming forth and suffering of Christ John 3.16 God so loved the world that he gave his Sonne Qu. In what sense then may Christ be said to deliver from wraâ—h 1 Thess 1.10 And to purchase his Church with his blood Acts 20.28 Answ 1. He delivers from wrath in a two-fold consideration First from that wrath and justice of God gone forth in a righteous law it being broken wrath is gone forth upon all because God is Truth and so in the letter wrath is gone forth upon all through Adams trnasgression and so all unbelievers in that sense are under wrath and there remain eternally if not delivered John 3. last 2. They are delivered from wrath with relation to their apprehension Never any soul comes savingly to Christ but he first makes him sensible of an estate of wrath and so every beleever may truly say They were once children of wrath that is in an estate of wrath under the Law of Transgression and so are delivered from wrath to come because if God had not from everlasting received them into the number of those written in heaven they must likewise have endured wrath to come Secondly He purchased his Church with his blood and so salvation for them under two considerations 1. He purchased his Church from the Law of Transgression God having said In the day that thou eatest thereof thou shalt dye Man eates and so should have died eternally had not God provided such a remedy therefore he gives his Son to purchase Man from that condition 2. He purchaseth His with his blood from wrath and condemnation in their own apprehensions Man being sensible of his lost condition must have something to satisfie his conscience therefore likewise the Father gives Christ and in both these not as the first and moving
life answerable to those moral principles of nature left in man since his fall the substance of which Law was written in the heart of the first Adam and was contained in that Verbal word In the day thou eatest thou shalt dye the death Man having yet the principles of that Law remaining in him God having by the promised Messiah given a farther being to Mankind in the world hee gives forth the righteous Law more at large in the Letter that so his Creatures might have a rule in the letter to walk by and likewise might bee the more sensible of the losse of both that principle and power they had once in Adam given unto them and likewise with it gives though not the same power yet the same promise of external life in the Land God gives them 2 The Law was that by which sin came that is by which sin became sinfull For it is true had not God given a Law yet ' man would have been acting contrary to the pure mind of God therefore he giues a Law that sinne might become out or measure sinful and it was added because or transgression for where no law is there is no transgression For by the Law was the knowledge of sinne and so it was an Administration of death both in the hands of Adam as wel as Moses 1 Cor. 3 6 7. 3 The Law in the Letter was an Image or Character of that spiritual righteousnesse God intended to bring in by Jesus Christ Aas Adam was an Image of that spiritual perfection God intended to make his partakers of in the spirit by Christ So this Law in the Letter was a rule answerable to that moral principle of righteousnesse in Adam and a Character likewise of that spiritual righteousnesse that every beleever attaines in Christ the righteousnesse of the Law in the Letter was not that beleevers enjoy in Christ but that righteousnesse Adam injoyed in his state of innocencie It was not the righteousnesse of God but a Character of that righteousnesse holinesse and purity that all beleevers are made partakers of in the spirit It was not that righteousnesse by which God intended to give life and glory eternally but such a righteousnesse which had external promises annexed unto it For if there had been a Law given that could haue given life then righteousnesse had been by the Law Wherefore I coclude that the Law in the Letter was but a character of the spiritual righteousnesse of God which is the life of the Saints and that by which God never intended to justifie any to Eternity For the Law in the Letter killeth not justifieth but the spiit giveth life 2 Cor. 3.6 The Law was given to Adam in th Letter and Moses was he Minister of the Law in the Letter but Christ is the Minister of the Law in the spirit Therefore Moses saith himselfe A Prophet shall the Lord your God raise up unto you like unto me him shall you heare in all things Acts 3.22 23. Deut. 18.15 Object It is said Rom. 15.8 that Jesus Christ was the Minister of Circumoision Answ True hee was the Minister of it for the truth of God to confirme the promises made unto Abraham he was a Minister of it so as to fulfill the truth held forth in it So the word Minister Diaconos signifies God having promised Christ to come of the seed of Abraham he gives forth circumcision and divers other ordinances as Types representing him and he is the Minister of all to act and fulfill all and to bee the substance of all those types for the truth of God Else God had not been true in his promises neither had salvation been obtained either by the Fathers to whom the promises were made or the Gentiles who were a-farre off and likewise included in the promises Therefore hee was the Minister of circumcision for the truth of God to confirme the promises unto the Fathers and likewise that the Gentiles might glorifie God for his mercy Not so much a Minister in the giving forth of it but in the fulfilling of it which gives occasion to the Gentiles to rejoyce and praise the Lord. Object Paul applieth the words of Moses in the Law Deut. 30.12 13 14. Rom. 10.6 7 8. to be the righteousnesse of faith The righteousnesse of faith speaketh on this wise Answ It is true that Christ and the righteousnesse of the Gospel was included in the Law There was a literall or externall righteousnesse expressed in the letter to which were externall promises annexed but there was a spirituall and internall righteousnesse included which onely beleevers were made partakers of which was a righteousnesse brought in by Christ and obtained by faith which is the law in the Spirit or that spirituall righteousnesse of God that beleevers are made partakers of which is the second thing propounded what the Law in the spirit is Secondly the Law in the spirit or the spirituall righteousnesse contained in the Law as you have already heard is the righteousnesse of God which every beleever is made partaker of Note these two words for the more full clearing of it First that there was a spirituall righteousnesse included mystically in the letter of the Law which none ever saw into but those spiritually enlightned Paul had experience of it Rom. 7.14 For we know that the Law is spirituall but I am carnall The Law in the Letter was not spirituall For the same Apostle could say that he walked concerning the righteousnesse of the Law in the letter blamelesse Phil. 3. yet he callâ— it a fleshly walking If any man had cause of glorying in the flesh I much more And he saith he was alive once without the Law but when the commandement came sin revived and I dyed Rom. 7.9 alive without the Law in the spirit for he was not without the Law in the letter by that it was he judged himselfe to be alive he walked concerning that blamelesse but when the commandement came that is when the spiritual righteousnesse of the law was unfolded which was no lesse than the righteousnesse of God then he saw how short he came of that righteousnesse hee was yet but in the letter in the flesh and not in the spirit Then sin revived I died Secondly that this Law in the spirit is that spirituall righteousnesse of God that beleevers are made partakers of 1 Cor. 3.6 The letter killeth but the spirit giveth life The letter killeth the letter requireth an exact and perfect obedience which none was able to performe and so the very letter of the Law did kill So at first it killed Adam and all his posterity and so it killed the Jewes being given forth in a more large way for it was the administration of death but the Spirit giveth life viz. the Lord Jesus the spirit and substance of the Law both morall and ceremoniall for the first man was made a living soule to answer a morall righteousnesse the second was made a quickning spirit to give