THE GLORIOVS Excellencies of the Spirit of Adoption.
THis bleſſed Apoſtle, (not inferiour unto any of the reſt of the Apoſtles) ſeems to bee carried up alwaies into Heaven (as once hee was) while hee was upon earth, ſo that hee tryumphs over all things as having the victorie and is not moved, nor in the leaſt troubled for any of the ſufferings he underwent in the body, but glories in tribulation, and deſpiſes the world, for he is crucified to it, and is as having2 nothing, yet poſſeſſing all things. Pe•ſ••ution, and Proſperity, Penurie and Plentie are alike, (welcome) to him; no Mutation and Change of ſublunarie things can trouble his ſpirit, in a word; his whole Converſation is in Heaven, though his perſon be one earth, and no wonder; for he is fild with the Heavenly manifeſtations, the ſweete diſcoveries, and the glorious makings out of the minde of God and Chriſt, (through the Spirit) unto him; as appears in all his Epiſtles (and eſpecially in this) wherein hee holds forth the glorious Miſteries of the Goſpell, which in other ages was not made known unto the ſons of men (as he him ſelfe ſaies, Epheſians. 3.5. ) but now is made knowne unto the Apoſtles and Prophets through the Spirit. Of which miſterieis this Text holds forth a very bleſſed one: where he tells us, that the law of the Spirit of life in Chriſt Jeſus, hath made him & all the Saints free from the Law of ſin and death.
Now in the words, heere are two things contained, a Propoſition,3 and a ſuppoſition, Something by way of propoſall, and ſomething by way of ſuppoſall. The propoſition is this, that the law of the Spirit of life in Chriſt Jeſus hath ſet the Saints free. The ſuppoſition is this, that the law of ſin and death had brought us into bondage, from which this Spirit of life in Chriſt hath ſet us free, in which theſe two things are to be taken notice of.
Firſt, the ground, or cauſe, or foundation of our freedome; and that is the law of the ſpirit.
Secondly, The method, or way by which we are ſet free: and that is, as the ſpirit its ſelfe workes in Chriſt, he doth not ſay, that the ſpirit of life in us hath ſet us free: but the ſpirit of life in Chriſt hath ſet us free, from the law of ſin and death. And here there might be many profitable obſervations drawn from the words: but I ſhall ſum up all in one, but before I fall upon it, there are three queries (ariſing from ſome difficulties in the words) to be anſwered.
1. Quere. 1How the ſpirit may be ſaid to4 be a law; or what is meant by the law of the ſpirit.
2. Queree. 2How the ſpirit of life is in Chriſt.
3. Queree. 3What is meant by the law of ſin and death; from which the law of the ſpirit of life in Chriſt, hath ſet us free; But firſt, if the Law of the Spirit of life in Chriſt, doth ſet us free from the law of ſin and death; then it ſeemes the ſpirit hath a law, for as there was a law given by God, in the hand of Moſes the Mediatour, in the Olde teſtament; ſo there is a law in the new Teſtament. The law of the Spirit, which it ſeemes is the more powerfull and glorious law. The law that brings bleſſedneſſe, and joy unto a Saint; for its this law that brings life, whereas the other brings death: for the Spirit muſt bring life through its owne law.
Queree. 1But then the Queerie is, How the Spirit may be ſaid to be a law, or to have law?
Anſw. To which I anſwer. The law of ſpirit, may bee Conſidered in theſe three things.
1. In the Authoritie of the Spirit.
52. In the operations or workings of the Spirit.
3. In the guidance of the ſpirit.
1. Conſider we the Authoritie of the Spirit, that royall and giorious authoritie that the Spirit hath. Now the ſpirit hath a double autority.
- 1. As it comes from God.
- 2. As it is equall with God in the firſt ſence, the ſpirit and the Law are one, but in the ſecond, the ſpirit and the law differs.
But I ſay, the firſt part or peece of the Authoritie of the Spirit is this; that it comes forth from the Father and the Son, and is ſent forth from the Father & the Son by way of embaſſage: & ſo our Saviour ſaies; I will ſend the Comforter: He is a meſſenger ſent from the Father, and the Sonne; and ſo hath mighty Authority. Hitherto the father works, and I worke: but if the Father workes, hee workes by the Spirit, and ſo if the Son workes he workes by the ſame ſpirit. Its the ſame Spirit comes from them both. And thus the Spirit hath Authority, and thus the law hath alſo authority, (I meane the Law given of God by6 Moſes) for the law hath all its Anthority as it comes from God, and as it is ſent ſorth by God; ſo the law hath true authority, and in this Conſideration they both agree; the ſpirit and the law, both have Authority as they come from God, but then;
2. The ſpirit hath another Authority, which the law ſimply conſidered hath not, that is this, the ſpirit hath authority in its ſelf, and from its ſelfe: for the Spirit hath as great authority as him that ſent him. God is the Spirit, & the Spirit is God, and the Spirit comming from the boſome of God, is God himſelfe; and the Spirit hath equall Authority with the Father, and the Son, and hath power to work out of his own pleaſure, and out of his owne will; So ſaies the Scripture; The winde bloweth where it liſteth, ſo is every man that is borne of the Spirit. The winde is ſometimes in the Eaſt, ſometime in the Weſt; no man commands it hither or thither, no man bids it goe here or there, but it goes where it will. It is even ſo with the ſpirit; He hath7 authority to lay hold of one man, and not another, to chuſe this man, and to give life to that perſon, and ſo ſuffer another to lie under death and miſerie: for the ſpirit hath that prerogative, wherin he is not onely as a meſſenger, but is equall with the Father and the Son. And ſo the royall Authoritie of the Spirit, exceedingly ſurpaſſes the law; though the law have alſo authority from God, but then;
2. The Spirit may be ſaid to have a law, or to be a law in regard of his mighty operation in the Soule: it brings downe light, and truth, and life, and power, into the ſoule, and workes exceeding ſtrongly in the ſoule; and when it comes, what is able to withſtand the Spirit? What is greater then the Spirit? What is ſtronger then the Spirit? If the ſpirit comes it bears down all oppoſition: Though the fleſh luſt againſt the ſpirit, yet the ſpirit is two ſtrong for the fleſh, ſo that it divides the very jonts and marrow; So that the Spirit is a law above the law; the law is weake and cannot take place in the hearts of men: But when the8 ſpirit comes with its law, it prevails againſt all, and takes place. The fleſh profiteth nothing ſaith our Saviour, it is the Spirit that quickneth. If the ſpirit quickneth, it hath life in it; and where life is, it is full of activity, for life is manifeſted in this, in that it is full of motion, quickneſſe, and agilitie, and in beating off every thing that doeth offende it, or anoy it. So the ſpirit being a ſpirit of life, it hath a mighty power in it. Although the ſoule be filled with ſin, and guilt, and in that condition cloathed alſo with ignorance, which doth ſo inviron the foule, as it cannot ſtir in any other way, nor hath the leaſt motion of good in it; yet when the ſpirit comes he beares downe all, he deſtroyes all; and therefore it is called the ſpirit of burning in the ſcripture. And when Chriſt comes to Baptiſe, he is ſaid to Baptiſe with the holy Ghoſt, and with fire; ſo that when the ſpirit comes, nothing can ſtand before him, and he brings both light, and heate, and motion in him; and is moſt powerfull in operation, But then;
3. The ſpirit may be ſaide to be9 a law, or to have a law in it, as it is a ſure, and true guide, and as it leades every ſoule in a right and true way. And therefore our Saviour tells vs, The ſpirit of truth ſhall leade you into all truth. And indeed the Spirit guides ſecurely, and guides ſafely, guides ſurely, and guides, Purely, for the ſpirit cannot erre and he that hath the ſpirit knowes the minde of God, and is guided to fullfill the minde of God, as farr as he hath the ſpirit: for the ſpirit is a bleſſed guide, and a bleſſed rule, and about the law: for although the law, its true is righteous, holy and good, yet alas, it Cannot bring forth power, to inable the Creature, to walke ſuteable to its ſelfe. It is onely the Spirit hath that power; and not the law. Therefore the Spirit he is the law of the Saints he ſhews them the truth, teaches, them the truth, and leades them in the truth, and gives them power to walke according to the truth, for its the ſpirit that guides the Saints to Chriſt, who is the truth its ſelfe, and ſo: The ſpirit guides the Saints, in the waies of holyneſſe, through10 the Spirit they mortifie the deeds of the body, and live through the ſpirit they are guided to denie themſelves, to abandon their owne parts, and their own indowments, and their owne righteouſneſſe, and to ſee all in, and to fetch all from a Chriſt. Through the Spirit, the Saints put away the garment ſpotted by the fleſh; and forſake their vaine converſation, wherein in times paſt they walked through the ſpirit, the Saints are guided to deny all vngodlyneſſe, and worldly luſts, and to live ſoberly, and holy, and Godly in the preſent evill world; through the ſpirit they are taught to love with an vnfained love the houſhold of faith: puting away malice and envie, and the leaven of diſcention, and wickedneſſe. through the ſpirit, the Saints are guided ſo to walke, as to ſhine as lights amidſt a crooked and perverſe generation. In a word: through the ſpirit, the Saints are guided (having diſcliamed all their owne righteouſneſſe) to doe that, which the Jewes, could not doe, by the light of the law; even to ſubmit to the righteouſneſſe of Chriſt,11 that is, to cloath themſelves through faith, with the glorious robes of the righteouſneſſe of the Lord Jeſus; whereby they ſee themſelves, compleat in him, and thus the ſpirit is a pure, and a ſure guide, and in theſe three reſpects, the Spirit may be ſaid to have a law, and ſo much may ſuffice for anſwer to the firſt queree. But;
2. Queree. 2In that the Apoſtle here tells us, of the ſpirit of life in Chriſt Jeſus, and doth not ſay the ſpirit of life in us, but the ſpirit of life in Chriſt. The queree will be: how the ſpirit of life, is ſaid to be in Chriſt?
Anſwer. To which I anſwer; The ſpirit of life is ſaid to be in Chriſt, under two conſiderations.
- 1. As hee is the Fountaine of life.
- 2. As he communicates the ſpirit of life, unto all his people.
1. As the Lord leſus Chriſt is the fountaine of life; as the fulneſſe of all life dwells in him: for ſo ſayes the Apoſtle, It pleaſed the Father, that in him ſhould all fulneſſe dwell,1 Cor. 15.47, 45. and the ſame Apoſtle alſo ſaies, he is the Lord from Heaven, and that the12 firſt Adam was made a living ſoule, but the ſecond Adam was made a quickning ſpirit: and therefore our Saviour tells us, the fleſh profiteth nothing; but it is the ſpirit that quickens; and the words that I ſpeak unto you, they are ſpirit, and they are life. There is ſuch a fulneſſe of the ſpirit in Chriſt, that whatſoever Chriſt ſpeakes is ſpirituall, and carries a ſpirituall ſignification along with it: for indeed the ſpirit was in him without meaſure; ſo that in him is life originally, or he is the fountaine of Life; but then,
2. The Spirit of life is in him by way of communication, all that of the ſpirit that is communicated unto us; is communicated unto us in and by the Lord Ieſus. Have wee any life, any ſtrength, any beautie upon us, any grace conveyed unto us? It is all conveyed in and through the Lord Ieſus Chriſt. And therefore our Saviour tells the Jewes, that he was the bread of life, the bread of Heaven, that came down from Heaven: And whoſoever did eate of his fleſh, and drink of his blood, ſhould live for ever: & he breathed the Holy13 Ghoſt on his diſciples; and poures upon every one that beleeves on him, rivers of living water, rivers of his ſpirit; for he conveies fulneſſe of ſpirituallitie, and divine ſtrength into them. That man therefore that hath the ſpirit of life in Chriſt, conveyed into him: through the ſpirit of life in Chriſt living in him, is the moſt beautifull creature in the world: for he carries divine ſweetneſſe, and beautie upon his ſpirit. And he that hath this ſpirit, derived from Chriſt, hath true life in him: other men may be alive, and yet dead: but that man, that hath the life of Chriſt, through his ſpirit that works in him; ſuch a ſoul ſhall live for ever, ſuch a ſoule ſhall never die; but it ſhall be in him, a well of water, ſpringing up unto everlaſting life. It is impoſſible that ſuch a man ſhould die; for this reaſon. He that receives the life of Chriſt, through the ſpirit of Chriſt; he receives a true being, a divine nature and it is unpoſſible, that one drop of the divine nature ſhould periſh. 〈◊〉very perſon that hath the divine nature, he hath the ſpirit of Chriſt, he14 hath Chriſt as he raiſes perſons from the dead; and as hee delivers them from the power of ſin; and as hee quickens them, as himſelf is a quickning ſpirit. And ſo much for anſwer of the ſecond querie; but,
3. Queree. What doth the Apoſtle meane heere by the law of ſinne and death, from which the ſpirit of life in Chriſt ſets us free?
TAnſw. o which I anſwer; His meaning is either one, or both of theſe two things; either,
- 1. By the law of ſin and death, he muſt meane the power of ſin; or,
- 2. By the law of ſin and death, he means that law which gives ſinne a being, and gives it power to deſtroy;
Now though the firſt of theſe may be heere included; yet hee mainly intends the ſecond in this place, as I ſhall ſhew by and by: but if he doe here any thing ayme at the firſt, in this place, it is, as ſin is a law; and ſin may be ſaid to be a law, under theſe two ſignifications.
- 1. As it hath a mighty power in〈◊〉, or,
- 2. As it hath a certaine kinde of confuſed rule.
1. It hath a mighty power: for ſo ſaies the Scripture; the fleſh luſteth againſt the ſpirit; and where there is luſt, there is love, and love is as ſtrong as death, either in good things or in evill: and ſo ſin hath its power; but,
2. It hath a kinde of uncertaine rule, and method: for there is a method in pleaſure, and luſt, and ſinfull joy; after a carnall manner: and ſo ſinne is a law; but that which the Apoſtle here means is.
2. The law which is the Law that occaſions ſinne: which the law of the ſpirit freeth us from, to this purpoſe obſerve but the 23. verſe of the 7th. Chapter, which runs thus. But I ſee another law in my membrs, warring againſt the law of my minde, and bringing me into captivity, unto the law of ſin, Where we ſee, the Apoſtle ſpeakes of three lawes.
- 1. The law of the ſpirit; which he calls the law of his minde.
- 2. The law of Concupiſcence: which he calls the law in his members; which he ſaies brings him into Captivitie to the third law;
Which he calls the Law of ſinne:13 and is the law which occaſions ſinne.
For here is law, againſt law; bringing into Captivitie, to law. The law of ſin in his members, rebelling againſt the law of the ſpirit in his minde; or his inward man, for ſaies Paul, I doe ſee another law, in my members: and this law in his members, was the power of ſin, working through concupiſcence and luſt; carrying him contrary to God: rebelling ſaies he againſt the law of my minde; meaning againſt the law of the ſpirit in his heart, or the ſpirit in his heart as a law. And ſo as he ſaies in another place, The fleſh luſteth againſt the Spirit, leading me captive to the law of ſinne; Meaning by the law of ſin, here in the laſt place: that law of which he ſpeakes in the Text. The law of ſinne and death; which is the Law that occaſions ſinne, and death: or the Law of Commandments, and this appears in the verſe following the Text: For the Apoſtle having ſaid in the Text, that the ſaints are free from the Law of ſinne and death; in the next verſe hee17 ſhewes what that law is; in theſe Words.
For what the law could not do, in that it was weake through the fleſh; God ſending his owne Sonne, &c. What was that which the law could not do, that the Sonne of God did for us?
Anſwer, 1. the Law could not make us holy.
2. The Law could not free us from ſinne.
3. The law could not free us from condemnation.
But one the contrary; it brought under guilt, brought us under the curſe.
Now what law did this?
The law of Comandments, which (ſaies the Apoſtle) was weake through the fleſh. And it may bee ſaid to bee weake through the fleſh, thus.
1. In that wee are weake, and through the fleſhare not able to walk exactly to the law; nor to come up to the Rule of it in our converſation. And ſo are not able to obtain life by it. Therefore God hath given18 us life in another way, even through his Son. or,
2 In that the law as it is written upon tables of Stone (though it be holy juſt and good) hath no power as it is in the Letter to convay its ſelfe into us; to inable us to walke according to the rule it preſcribes unto us. And this law is ſtiled the law of ſinne and death, in theſe three reſpect, which the Scripture holds forth unto us.
- 1. In that it diſcovers ſinne.
- 2. In that it is the ſtrength of ſinne.
- 3. In that it brings men under the curſe: and ſo lyable to death.
1. It diſcovers ſinne; For the Apoſtle tells us, Rom. 7.7. I had not known ſin, but by the law: For I had not knowne luſt, except the law had ſaid; Thou ſhalt not covet, and he tells us further: that where no law is, there is no tranſgreſſion. The law is holy, and therefore it diſcouers unto men their unholineſſe. And,
2. As the law diſcovers ſinne, and makes ſin to be exceeding ſinfull, ſo it is the ſtrength of ſin. The19 ſting of death is ſinne; and the ſtrength of ſin, is the law, 1 Cor. 15.56. where were the ſtrength of ſin, were in not for the Law? and,
3 It brings men under the curſe, and under death. For ſo ſaves the Apoſtle, it is written; Curſed is every one that continueth not in all things, that is written in the Book of the Law to do them: And ſo being under the curſe, the effect of the curſe is death. and therefore ſaies the Apoſtle; if you walke after the fleſh ye ſhall dye, and it is the very title thats giuen to the law as though there were nothing elſe in it. The miniſteration of condemnation: and the miniſteration of death. 2. Cor. 3.7.9. In the 7 verſe the Apoſtle cales it the miniſteration of death, ingraven in ſtones and in the 9. verſe, the miniſteration of condemnation. Thus you ſee how the lawis held forh in ſcripture to be the law of ſinne and death, now what this law being weake through the fleſh could not doe: God hath ſent Ieſus Chriſt to doe for us, and in us, and therefore he hath freed us from that law, and given us another law,20 even the law of the Spirit: that the righteouſneſſe of the law might be fullfilled, by the ſpirit in us, as apears verſe 4th. And now being freed from this law, ſinne ſhall not have dominion over us; for we are not vnder the law, but under grace; but againe it further apeares, that the Apoſtle in the text meanes the law of Condemnation: by comparing it with the precedent verſe; where the Apoſtle ſaies their is no condemnation to them that are in Chriſt Ieſus; now leaſt any man ſhould object againſt that truth, hee gives this text as a reaſon, as if he ſhould ſay thus, There is no condemnation to us, that are in Chriſt Jeſus, becauſe we through the law of the ſpirit, that is in him; are freed from the law of ſin, and death: and therefore there is no condemnation to us, although others that are out of Chriſt, are under the law, and ſhall be condemned by the law. We are under another law: the law of the ſpirit, which is not the law of death, but the law of life: which is not the miniſtration of condemnation: but of Salvation. And thus21 much for anſwer to thoſe thre queeries. I ſhall now proceede to that one obſervation which is as it were the ſum of the whole verſe, and thats this.
The generall obſervation. That the Saints have obtained a freedome from the law, by the law of the Spirit of life in Chriſt.
IN the proſecution of this point I ſhall;
- 1 Shew how the Spirit of life in Chriſt freeth us from the law.
- 2. I ſhall ſhew the neceſſitie of it.
1. I ſhall ſhew how the Spirit of life in Chriſt ſets us free from the law: and this I ſhall doe under a double conſideration.
- 1. Shewing how the Spirit of life as it is in Chriſt ſets us free. 1 The Spirit of life as it is in Chriſt ſets us free as this ſpirit is all in all in Chriſt in all his actions.
- 2. How the Spirit of life as it is in us, derived from Chriſt ſets us free but;
Firſt, as it is in Chriſt. Its the Spirit in Chriſt, is all in all. In his ſufferings, in his death, and in his reſurrection. I ſay the Spirit of life in the Lord Jeſus is all in all in22 every thing he did, in the juſtifying of ſinners. Without the Spirit, he could doe nothing: for the fleſh is weake and Profiteth not: but the Spirit is all in all therefore when the Apoſtle tells us, that by the righteouſneſſe of one man; the free gift of God came upon al unto juſtification of life. Rom. 5.18. but becauſe this could not have beene, unleſſe the Lord Jeſus had been juſtified in the Spirit: he therefore tells us, 2. Tim. 3.16 that without controverſie this is the myſterie of Godlineſſe, GOD manifeſt in the fleſh, juſtified in the Spirit; ſeene of Angels &c. So that the Lord Jeſus, was juſtified in the Spirit. Now Chriſt is ſaid, to be juſtified in the Spirit two waies,
- 1. As he is iuſtified in his perſon: as hee was found to be without all ſpot; and without all ſtaine, as he was innocent and holy. And,
- 2. As hee was juſtified in his workes: as they were all compleat, and perfect before God.
And ſo Chriſt is juſtified in the ſpirit, the ſpirit is all in all in him in all his actions: and in all his ſufferings. And,
232. As the Spirit is all in all in Chriſts in his death.The Spirit is all in all in his death. He offered himſelf (ſaies the Apoſtle Heb. 9.14. ) through the Eternall Spirit without fault to God, he preſented himſelf as a compleate ſacrifice to God, through the Eternall Spirit: and this indeede is the myſtery of Godlyneſſe: that the Spirit doth all in all in Chriſt; in that he is juſtifyed in the Spirit, and through the Eternall Spirit he preſented himſelf a compleate Sacrifice, without ſpot to God, fleſh and blood could never have done it: no it was the Eternall Spirit in Chriſt, is all in all, and therefore we know the Spirit was poured upon Chriſt, without meaſure. And,
3. As the ſpirit in his death,As the Spirit is all in all in his Reſurrection ſo in his Reſurrection was all in all. Therefore the Apoſtle, Rom. 1.3, 4 ſpeaking of Chriſt, ſayes hee was made of the ſeed of David, according to the fleſh: but declared to be the Son of God, with power, according unto the ſpirit of holineſſe, by the Refurrection from the dead, by the Spirit of holineſſe. The Lord Jeſus was gloriouſly diſcovered to be the Sonne of God: being raiſed24 from the dead by the ſpirit of holineſſe. The Lord Ieſus was gloriouſly diſcovered to be the Son of God: being raiſed from the dead by the ſpirit of holineſſe.
Indeed, had it not been for the ſpirit he might have layne for ever in the grav, and never have, beene diſcovered: but the Eternall ſpirit wrought gloriouſly in him, in the reſurrection from the dead.
Thus you ſee the Spirit is all in Chriſt. Now this ſpirit in Chriſt ſets us free from the law.But now I ſhall ſhew you how the ſpirit of life being thus in Chriſt all in all, ſets us free from the Law. And thus,
1. As Chriſt himſelfe was ſubject to the Law for us,1. As Chriſt fulfilled the Law for us. Mat. 3. and thus we ſhall finde he fulfilled all the law for this end, Gal. 4 4, 5. He was made of a woman, made under the law: for what end? To redeem them that were under the law. And indeed he fulfilled the law, to the very uttermoſt. When he comes to Iohn to be Baptized; he ſaies, (Iohn reſuſing to Baptize him) Suffer it to be ſo now; for thus it becomes us to fulfill all righteoſneſſe. The truth is, it is not poſſible, that any perſon,25 that could not fulfill the whole law ſhould have bin a Saviour of ſinners, from the curſe of the law. Therefore ſaies the Apoſtles, Heb. 7.26. For ſuch an High Prieſt became us, who is holy harmeleſſe, ſeparate from fins. And ſaies he, verſe 28. The law maketh men high Prieſts which have infirmity: But the word of the oath which is ſince the law, maketh the Son a high prieſt, who is perfected for evermore, for ſo the word is in the Originall, though it be other waies rendered, in our ordinary Tranſlation, ſo that the Son, the Lord Jeſus he is perfected for evermore ▪ he hath no infirmity as thoſe Prieſts had, no failing, no ſpot, but is perfected for evermore, and therefore he ſaies to the Jewes, which of you convinceth me of ſin? Although he was a friend of publicanes, and ſinners, yet he could not be convicted of ſin, for hee actually never ſinned: but was a Lambe without ſpot, and that is the firſt conſideration, wherein Chriſt hath ſet us free from the law, in that he hath fulfilled the law for us. But,
2. The Lord Ieſus hatht ſet us26 free from the law,2. As Chriſt adiuged all our ſins againſt the Law, to death upon the Croſſe. in that he through the ſpirit, adjuudged the offences committed by us, againſt the law, unto finall and fatall ruine. He upon his Croſſe, adjudged all our ſins to death, that they ſhould bee caried all away, into the land o•forgetfulneſſe; never any more to be remembred. Now take away the offence; and the law hath nothing to do with you, take away the breaches, and you are free from all the Curſes of the Law. Therefore the Apoſtle tels us, that in Chriſt, ſin was condemned in the fleſh. Chriſt did thus condemne ſin as he tooke away the power of ſin, and as he took away ſinne it ſelfe: ſo that it could have no voice againſt us. Now the offence being taken away, of what force is the law? As ſuppoſe a man ſhould live in a Kingdom, wherein there ſhould be a law made, that whoſoever ſhould doe ſuch a particular thing, (let it be what it will) ſhould ſnffer ſuch a heavie puniſhmnnt, onely the law maker, hath power over the law, to pardon ſuch particular perſons, as he pleaſes: Which if he27 doe, the law hath no voyce at all againſt them. They are free from the law. The law hath nothing to doe with them, though all others are under the power of it, yet they are not under the power of it for the law maker having pardoned theſe perticuler perſons; the law hath no voice at all againſt them, and though the law be powerfull againſt others, yet it cannot againſt them: they then are free from the law: the law may bee a law to others to condemn them, but not to theſe: their offence being pardoned. So the Lord Jeſus Chriſt taking away the offence, takes away condemning power of the law from us: and ſo we are not under the law, but under grace, the law being taken away by Chriſt: for in that Chriſt upon the Croſſe, adjudged all the breaches and treſpaſſes of us, committed by us, contrary unto the law to death, and deſtruction: we are free from that Law, God ſending his owne Sonne in the fleſh, condemned ſinne in the fleſh. How did the Lord Jeſus Condemne ſin in the fleſh? Thus, The Lord Jeſus28 Chriſt coming in our nature, and taking our ſinne upon him; he condemned ſin, and ſuffered for it, in the fleſh: and ſo tooke away the voice of ſin, and the power of ſinne, ſo that ſinne is as a condemned man, judged to death, & to be deſtroyed. And if ſinne be taken away, I pray what is become of the law, the ſtrength of ſinne? The Apoſtle tells us that is (in the ſame manner that ſinne is) taken away too, Rom. 7.4. we are dead to the law, by the body of Chriſt; that we ſhould be married unto another, even to him who is raiſed from the dead, &c. So then we are dead to the Law. For thus, They that live unto the law, have either life from it, or death from it.
1. Life from it: but that we have not; for there is no life from it, but in the fulfilling of it: but Chriſt is our life and we are juſtified freely by grace, for by the works of the law, ſhall no man living be iuſtified. Or in the next Place, they that live to the law, have death from it; for the breach of it, but we are free from the condemnation of it alſo: and ſhall not be deſtroyed by the Law:29 ſo that we do not live unto the law, but are dead unto the law. And if you ſhall ask how? The Apoſtle anſwers by the body of Chriſt. How is that? Thus. The Lord Jeſus Chriſt taking our nature upon him, in that body aſcending upon the Croſſe, hee there blotted out the hand-writing of ordinances, that was againſt us, that was contrary to us, that ſtood curſing of us; he took it out of the way, nayling it to his Croſſe. And this is a precious miſterie, which affords the Saints abundant conſolation. Again in that the Apoſtle ſaies in the aforementioned place, that we are dead to the law by the body of Chriſt: it is ſaies he that we ſhould live unto another: as if he had ſaid, we are not now to live any longer to the law; but Chriſt hath therefore freed us from living to the Law, that we ſhould live unto himſelf: live as by him, and through him; ſo to him as our firſt Husband being dead, we are no longer to live to him: but being married to another, We are to live unto him; and therefore ſaies the Apoſtle we are dead to30 the law, our firſt husbnd, (to what end) that we might be maried to another; even to him who is raiſed from the dead. And this is the further illuſtrated in the next verſe, for ſaies the Apoſtle, Now being delivered from the law; that being dead wherein we were held; It is that we ſhould ſerve in the newneſſe of the ſpirit, and not in the oldneſſe of the latter. So now here we ſee cleerly, Chriſt having adjudged all our ſins to death upon the Croſſe in his owne body; hath alſo by the ſame way freed us from the Law. But,
3. 3. As Chriſt is the end of the law for righteouſneſſe. Rom. 10.4And laſtly, wee are free from the law, by the law of the Spirit of life in Chriſt, as Chriſt is the end of the law; for Chriſt is the end of the law for righteouſneſſe, unto every one that beleeveth. He is the end of the law for righteouſneſſe. Righteouſneſſe could not be by the law, therefore the Lord Jeſus became the end of the law, to bring righteouſneſſe to us.
No man can performe the law or walke equivolent to it, and therefore Chriſt muſt be the end of the Law,31 to bring in everlaſting righteouſneſſe; that is ſuch a glorious righteouſneſſe; that is ſuch a glorious righneſſe, as abides for ever. The whole law is ſummed up in Chriſt, whatever beauty, or glory, or excellencie appeares in the law; It gives it all up•o Chriſt.
As when many ſmall ſums, are gathered up into into one ſum, they looze their number and names in it: So the law, and the beauties of it, being as Severall ſmall ſums gathered up into Chriſt, they looze their name in him, and he is their perfection. When the Gentiles do bring in their glory into the New Jeruſalem, they ſhall looze their glory in the New Jeruſalem, and New Jeruſalem ſhall be their glory, ſo is it with the Law, Chriſt is the glory of it, and as the beams of the Sun, end, and are ſummed up in the Sunne; ſo the law is a beame of God, and Shadowes out ſomething of Chriſt and of God: But when Chriſt came, and took our nature upon him, it was ſummed up in him, and ends in him, and in him it appers gloriouſly: So Chriſt frees us from the law, as he32 ſums up the law wholly in himſelfe. If there be any beauty in the law, it is beautifull as it is in Chriſt. The truth is, Chriſt is the ſubſtance of it all, and ſo a beleever ſees all the beauty and glory of the law, as it is in Chriſt for him; he having fulfilled all righteouſneſſe, and ſo for righteouſneſſe he is become the end of it, to every beleever, and he is not to have his righteouſneſſe in the Law, but in Chriiſt. And thus now wee ſee in theſe three particulars, how Chriſt by the Spirit of life in him hath freed us from the law.
Now in the Second place,2. The ſpirit of life derived from Clriſt to us frees us. we may ſee, how the ſpirit of life as it is in us derived from Chriſt, frees us from the Law, and that is onely in theſe two waies.
- 1. Declaratively.
- 2. Operatively.
1. 1. Declaratively.The Spirit of life in us, frees us from the law declaratively: that is as the Spirit of Chriſt in us declares us to bee free from the law, and no more under the law but under grace. For as our ſaviour ſaies, John 15.14. ſpeaking of the ſpirit: He ſhall reſerve of mine and ſhew33 it unto you: and John 16.16. The Spirit of truth which proceedeth from the Father, ſhall teſtifie of me ▪ ſo the Spirit of Chriſt, as it is in the Saints, declares to the Saints the things that are freely given to them of God, and teſtifies to them of the Lord JESVS, that hee hath taken away the hand writing of Ordinances, that was againſt us, that was contrarie to us, nailing it to his Croſſe, and declares how the Lord JESVS hath freed us from all our ſinnes, and preſented us holy, and unblameable, and unreproveable, without ſpot or wrinckle in the ſight of God. It is he that declares to us that the Lord Jeſus hath fulfilled all righteouſneſſe for us: and in a word is become the end of the Law for righteouſneſſe to every one that beleeveth. I ſay its the Spiirit in us that declares theſe things, and many others unto us, and without the Spirit, no man can comfortably and truly know the things that are freely given to us of God. But then;
2. As the law of the Spirit of life in Chriſt, ſets us free from the34 law declaratively; ſo the Law of the ſpirit of life in Chriſt, as it is in us, ſets us free from the Law operatively, or by way of operation, therefore the Apoſtle, Rom. 8.11. tells us, that if the ſpirit of him that raiſed up Ieſus from the dead dwell in you, he, that raiſed up Chriſt from the dead, ſhall alſo quicken your mortall bodies by his ſpirit that dwelleth in you Now if any man have not the Spirit of Chriſt, he is none of his, but if he be Chriſts, you have the Spirit of Chriſt, and if you have the Spirit of Chriſt, it will not be idle, it will notly ſtill, it will quicken your mortall bodies; yea it will mortifie the deeds of the body, it will burne up all your corruptions, It will through the declarations of the love of Chriſt and the grace of God, conſtraine you to walk holily, and to deny all ungodlineſſe.
In a word, the Spirit of Chriſt works in the Saints mightily, and by its operations in us ſets us free from the Law: and ſo ſayes the Apoſtle, Rom. 7.6. We are dead to the law, ſayes he, to this end, that we ſhould ſerve in the newneſſe of the35 Spirit, and not in the Oldneſſe of the Letter, after a more ſpirituall and glorious manner then they of old could (being under the law) doe; for the Law was weake, but what the law could not doe, the Spirit can〈◊〉, having more abundant glory then ever the law had. The Spirit being able to convey power into the creature to fulfill all that he requires of it; For it brings life along with it, whereas the letter killeth, Rom. 3.6. Now the Spirit freeth, us from the letter, in carrying us forth to worſhip God in the ſpirit. In a word which is the miſterie of the law of the Spirit, through the Spirituall fulfilling of the law in us, it frees us from the law, which the Apoſtle further makes cleer Rom. 8. When in the ſecond verſe, hee had ſaid we were freed from the law, in the fourth verſe he ſaies, it is that the righteouſneſſe of the law might be fulfilled in us, who walke not after the fieſh but after the Spirit: So the Spirit in fulfiling the law, frees us from the law, and freeing us from the law, fulfils the law in us. And thus we have ſeene how the Spirit of life in Chriſt hath ſett us free from the law.
And now am I come to ſhew the neceſsitie of the Spirits freeing〈◊〉from the Law:The neceſſitie of our freedom from the law by the ſpirit of life in Chriſt for theſe reaſons. Neceſſarie it was;
1. BEcauſe if there had been no freedome from the Law by Chriſtie then no fleſh could be ſaved;2. Becauſe elſe no fleſh could be ſaved. for the Law brings us under the curſe: But now God ſends his Sonne, and puts his Spirit without meaſure upon him, that he might free us from the curſe of the Law. In what a wofull caſe, and in what a miſerable condition had we been in, every one of us, had not the Lord Jeſus come and freed us from the curſe of the Law? But now, God hath created Chriſt Jeſus to be a bleſſing to the world, to take away the old Covenant, and to make a new Covenant; elſe no fleſh could be ſaved, and it was impoſſible any man ſhould have eternall life; for the voice of the Law is, he that ſinneth ſhall die. Now (as the Apoſtle ſaith) all have ſinned, and it being ſo, that what the Law ſayes, it ſayes to them that are under it, then37 aſſuredly unleſſe we be freed from being under it, all muſt die: ſo that we ſee a neceſſitie of being freed from the Law, becauſe elſe no fleſh could be ſaved. But then;
2 We are by the Law of the Spirit freed from the Law, for this end, that the righteouſneſſe of the law might be fulfilled and wrought in us through the Spirit: And therefore the Saints are ſaid to have the Law of God written in their hearts, and to bee all taught of God; and having the ſpirit, they are ſaid to grow up in the ſpirit, and to increaſe with the increaſe of God; and ſo Paul tels us, he preſſes forward toward the mark: And the ſpirit is given to the Saints, that they may all come to be perfect, even to the meaſure of the ſtature of the fulneſſe of Chriſt: And though it be true, the Saints have not yet obtained perfection (to which they preſſe) while they are here (as Paul profeſſes of himſelf, Phil. 3.12.) Yet the time ſhall come, when in the ſpirit they ſhall be all preſented perfect, and without ſpot in the ſight of God: Not38 but that we are ſo already, as God lookes upon us all waſhed in the bloud of Chriſt; and though it be true that the fleſh luſteth againſt the Spirit now, yet I ſay, we ſhall never cauſe growing up unto perfection, untill we do attain unto perfection; and therefore ſayes the Apoſtle, when he who is our life ſhall appear,1 Ioh. 3.2. then ſhall we uppear with him in glory, and ſhall be like him, as he is; for then ſhall we attaine unto a full perfection, when that which is in part ſhal be done away, being then perfect. This was the glorious deſigne of God, to make perſons righteous in Chriſt, as Chriſt had gathered up all truth and righteouſneſſe in himſelf. So he being our Head ſhould fulfill righteouſneſſe and truth in us, by the Spirit. And thats the ſecond reaſon of the point. But then;
3. 3. That God might be all in all, and the creature nothing at all.The third reaſon why we are freed from the law, through the Spirt, is this, that God might be all in all, and the creature nothing at all. God hath gathered up all into Chriſt, that we might not be ſaved by fulfilling the law, or by any other39 way, that he alone might be all in all, that the Creature may not have whereof to boaſt; therefore he doth all freely by his grace and by the law ſhall no man living be juſtified; for if righteouſneſſe were by the law, then might men have whereof to glory, but the great deſigne of God is his owne glory, which he will not give to another, and therefore hath he freed us from the Law, and glorified the riches of his grace towards us that beleeve, in that we through the ſpirit are freed from the law, which brought us under the curſe, that wee ſhould not bee under the oldneſſe of the letter, but be of the Circumciſion which worſhip God in the ſpirit, and rejoyce in Chriſt Ieſus, and have no confidence in the fleſh.
I ſhould here come to the uſes of all, but there two or three queeries firſt to be anſwered.
The firſt is, that which Saint Paul both makes and anſwers; having (Rom. 7.5, 6.) declared this truth here hold forth in the Text, that we40 are dead unto the law; and freed from the oldneſſe of the letter, that we migot ſerve in the newneſſe of the Spirit; this queree he makes to prevent it in others.
Is the Law ſin then?
To which the Anſwer may be in the Apoſtles words, God forbid? I ſay God forbid that any man ſhould ſo conceive, that that which was given immediately from God is ſin: No ſaies the Apoſtle, the law, is Holy, and the Commandment holy, juſt and good; It ſpeakes nothing but holineſſe, and there is nothing but puritie in it. I need ſtand no longer in this to confirme the truth of the puritie of the law it is ſo apparent. But,
2. Queerie 2The next queerie will be that which the ſame Apoſtle in another**Gal. 3.19. place alſo makes, and that is this, Wherefore then ſerveth the law?
Anſwe.Anſw. The Goſpell holds forth this to be the uſe of the Law, viz. To convince every man, and woman, of their miſerable condition41 out of Chriſt, and this it doth as will appear if you conſider this. That no man can come into the preſence of God, or be advanced to the beatifical viſion, but thoſe that are pure, thoſe that are holy; For (as the Apoſtle tels us) without holineſſe, no man ſhall ſee God, ſo that no unclean thing ſhall ſtand in the preſence of the moſt holy God, for he is of purer eyes then to behold iniquitie, and therefore he hath given forth this Law as a rule for all to walk by in generall, (it being a holy Law) and hath declared that in it he ſets before men, life, and death, bleſſings, and curſings; but man having in him by nature, the ſeed and root of all corruption; hath therefore a will to do evill, but none to do good, and having firſt loſt his firſt image, can never keep this law, for all have ſinned, and all come ſhort by nature of the glory of God, held forth in this Law; and therefore being in this condition, muſt (at laſt) needes ſinke into the bottomleſſe pit, and the burning Lake, where the Worme dyeth not, and the fire is not quenched; if there42 be not a Mediator ſtepping in betweene, to bring in everlaſting righteouſnes, in which ſinners may ſtand compleat before God, and to redeem them from this Law, which becauſe of ſinne puts them into this deplorable condition: So that now all do ſee, may ſee, or ſhall ſee, their miſerable condition by the Law not having a Saviour; and that is now the uſe of the Law: And ſo much in effect the Apoſtle holds forth, 1 Tim. 1.9, 10. Having ſpoken in the former verſes of ſome that would be Teachers of the Law, and turning from the Goſpell, he bids Timothy to change them to teach no other doctrine, then the doctrine of the Goſpell. Now ſayes he, the end of the commandement is purity and love; the Law holds forth puritie: But ſome (ſayes he) that would be Teachers of the Law know not what they ſay, nor whereof they affirm: It ſeems they either did (as the Phariſees) ſeek righteouſneſſe in the Law, or went it may be a little further, mixing law and Goſpell, preaching that men muſt be ſaved partly by the Law, and partly,43 by Chriſt, or ſome ſuch like doctrine. But poſitively to ſay what it was I cannot, nor is it much materiall to our purpoſe. But ſayes the Apoſtle, though they know not what they do, yet we know what we do, and what the uſe and end of the Law is; we know it is pure, and holds forth purity to all; and all that come ſhort of the purity thereof, are under the curſe thereof, being out of Chriſt, and not pure in him, and righteous in him, knowing that the Law is good, if a man uſe it lawfully; that is, if it be rightly applyed, if we preach the Law and all the terrors thereof unto all that are out of Chriſt, and are not righteous by him: Knowing (ſayes he) that the Law was not made for a righteous man, but for the lawleſſe and diſobedient, for ungodly, and prophane, &c. the law is made for theſe, and ſo it diſcovers their miſerable condition unto them; And ſo Paul ſayes, the Law diſcovered ſin to him, and he never knew ſin before the Law diſcovered ſinne him, and made i•to be exceeding ſinfull. So that this is now the uſe of the44 Law, it makes all the world to become guilety before God, and declares to altheir miſerable condition out of Chriſt. And ſo much for anſwer of the ſecond quaerie. But then,
3. Queere. 3Another quaerie will be this? Was not then Law given for a Rule of Life unto the people of GOD, when it was delivered upon Mount Sinai?
Anſw.Anſw. Yes, the Law was given for a rule unto his people Iſraell, who were then the peculiar people of God and this the Apoſtle cleerly holds forth, Gal. 3.24. where he tels us plainly, the Law was a Tutor or a Schoole-maſter, untill CHRIST. For the Law was our Schoolemaſter untill Chriſt. And ſo the word runs in the Originall, and not as it is in our ordinary Tranſlation; The Law was our Schoolemaſter to bring us to Chriſt; For this is not the ſenſe of it, but is contradictorie to what the Apoſtle had before delivered in the 12. verſe, where he ſayes. The Law is not of Faith: That is, Juſtification by45 Faith in the Lord Jeſus, is not held forth in the Law, for the law is not of faith. Life by Chriſt Jeſus is not held forth in the law, but the man that doth it ſhall live in them: So that the law is not able to bring us to CHRIST, but the law was our Schoolemaſter untill CHRIST; And therefore (ſayes the Apoſtle) before CHRIST came, the Saints were under the law, as under a Tutor or Governour; but when the fulneſſe of time was come, God ſent forth his Son made of a woman made under the law, to redeem them that were under the law, that we might receive the adoption of ſons; and being ſonnes, he hath ſent forth the ſpirit of his Sonne, &c. So that CHRIST being come, we are no longer under a Schoolemaſter, but being ſonnes have the ſpirit of CHRIST JESUS now to be our guide: Whereas before, the Saints were under the Law as a guide, as a Schoolemaſter untill Chriſt. But this will more cleerly appear, if you looke upon the Covenant that GOD made with them of old.
46And this was the Covenant that God made with them, that they ſhould obſerve all the lawes, and all the Statutes, and judgements that God had given them, which are ſet downe in the 20.21.22. and 23. Chapters of Exodus, in which i•ſet downe, beſides the ten precepts, that were afterward written upon tables of ſtone, Divers other Lawes and Ordinances, and then in the 3. verſ. of the 24 chapter, it is ſaid; Moſes came and told the people, all the Words of the LORD and all the judgements, and all the people anſwered with one voice, and ſaid: all that the Lord hath ſaid, we will doe, and then verſe 4. it is ſaid, Moſes wrote all theſe words of the Lord, and Moſes offered burnt offerings, and ſacrificed peace-offerings, and took the Booke of the Covenant, and read in the audience of the people, and they ſaid, all that the Lord hath ſpoken will we doe, and be obedient. And Moſes took the blood and ſprinked on the people, and ſaid, behold the blood of the Covenant, which the Lord hath made with us concerning all theſe47 words, ſo that this was the Coveant that God then made with his people, as appeares alſo, Exod. 34.27, 28. Where the firſt Tables being broken, Moſes goes up againe to mount Sinai, & the Lord there making a recapitulation of thoſe things, in the forementioned Chapters; he ſaies againe to Moſes, after the tenor of theſe words, I have made a Covenant with Iſrael: and Moſes wrote upon the Tables the Words of the Covenant, the ten Commandments, which Moſes the man of God (who alſo faithfull in all his houſe) againe preſſes upon the people all along his whole fifth Book, called Deuteronomie: declaring from the Lord, the bleſſings, and curſings, that did attend the fulfilling and breaking of it. So that this was the Covenant, and this was the rule by which they were to walke: but moſt Peculiarly the ten precepts are ſaid to be the covenant,Exod. 34.28. as in the forementioned place; though yet the reſt of the ſtatutes, and laws, and judgements were not excluded: ſo that this is evident that this is the covenant, that God made with his people,48 when he tooke them by the hand, and led them out of E••pt and according to this rule they were to walke, in which was ſett before them, life, and death, bleſſings, and curſ•ings. But this letme adde; that though the Saints were under this covenant vntill Chriſt, yet beſides this they were under a covenant or a promiſe of free grace too, which way given to Abraham; in that promiſe. In thy ſeede ſhall all the nations of the earth be bleſſed: which all the Saints, vnder the law beleeved: for ſaies the Apoſtle. The law which was four hundered and thirtie yeers after could not diſanull it. And therefore the Saints, vnder their Ceremonies, ſaw a Chriſt then, although but darkly, and in a figure, (as Heb. 9.9) yet all the Saints, had an eye vnto the Lord Ieſus, though yet vntill the coming of Chriſt, they were ſtill held vnder the law, being then vnder that covenant, though now the Lord hath made a new covenant with his people, ſince the comming of Chirſt in the fleſh, as we find Ier: 31.32.33.34. which is quoted by the Apoſtle. 49Hob. 8. Behold, the dayes come ſaith the Lord, that I will make a new Covenant with the Houſe of Iſrael; not according to the Covenant I made with their fathers, in the day that I took them by the hand, to leade them out of Egypt: (to wit the Covenant before mentioned) which my Covenant they brake, although I was an husband unto them, ſaith the Lord; but this ſhall be the Covenant, that I will make with them (ſaith the Lord.) And ſurely this is a new Covenant; not according to the tenor of the old Covenant, but a new Covenant, eſtabliſhed upon better promiſes:Heb. 7.11. and 8.6. and therefore ſayes the Author to the Hebrewes, God finding fault, he ſayes behold the dayes come wherein I will make a new covenant, with the houſe of Iſrael. Heb. 8.8. And verſe 13. In that he ſaith a new covenant, he hath made the firſt old: Now that which decayeth and waxeth old, is ready to vaniſh away: So then it is not according to the old covenant; But this ſhall be the covenant, that I will make with the houſe of Iſrael, after50 thoſe dayes faith the Lord: I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people, and they ſhall teach no more every man his brother, and every man his neighbour, ſaying, know the Lord, for they ſhall all know me, from the leaſt of them unto the greateſt of them, ſaith the Lord; for I will forgive their iniquities, and I will remember their ſin no more. This is the new covenant, and this is a glorious new covenant indeed: And ſhould I here go about to hold forth the glory of it, though but in ſome perticulars, and ſhew wherein it excels the former covenant, having that in it, which never any former covenant had, this beings new covenant: It would ſwell into a large volume; but becauſe I am but anſwering of this quaeric, Whether the Law were given for a Rule? I ſhall here ſpeak but to that onely thus, that it was unto the Iſraelites before the comming of Chriſt: for they were then under that covenant, though now, God hath made 3 new covenant with his people;51 and they are not under the old, that being (as the Holy Ghoſt ſayes) vaniſhed away: and ſo all that are in Chriſt Jeſus, are under a new covenant, according to which they are to walk, which comes nothing ſhort of, but farre exceeds in holineſſe and ſpiritualitie, the old covenant; and as many as walk according to this rule, of the new covenant in Chriſt Jeſus, peace be on them, and mercy, and upon all the Iſrael of God.
But this let me adde: That though the Saints be now freed from that Law, yet they being ſpirituall, ſee a ſpirituall beautie and glory in it, they ſee it is holy, and juſt, and pure; they ſee the Characters of the glory of God upon it, and cannot have ſlight and undervalewing thoughts of it, as the manner of ſome is, though they are not to have overvalewing thoughts, as to think to be juſtified thereby, or to think they are to walk no further then that rule for juſtification; this I ſay they cannot do, for the ſpirit in the Goſpell, leades them further then the Law; yea, it leades them to ſerve, in the52 newneſſe of the ſpirit, and not in the oldneſſe of the Letter: that the Law might be fulfilled in a ſpirituall (maner though they are not to tye themſelves to that only; but to go further) yet what is there in the law, that the Spirit in the Goſpell doth not ſpiritually hold forth? Either in the ten Commandements, or all thoſe other Statutes, and judgments and ordinances, given to them of old? I ſay what is there which is not ſpiritually held forth in the Goſpell? Though not in the outward Letter. Although the Saints do not now, nor are now, to fulfill it in the Letter, as I might inſtance in circumciſion and many other things yet all theſe things are to be fullfild ſpiritually in them. And thus, though the Saints are freed from the Law, yet they are to walk by a higher rule, and a higher Law; the Law of the Spirit, and he is a pure and a ſure guide. And he that hath not the Spirit for his guide, he knowes not what it is to be united to the Lord Jeſus: for he that hath not the ſpirit of Chriſt, is none of his, and as many as are led by the53 ſpirit of God, are the ſonnes of God, and i•is the ſpirit of God indeed, that leades the Saints into all truth. That Spirit that comes from God, leades them up to God. And thus have I briefly anſwered this quaery, and ſhowed by comparing the two covenants together, that the Saints are free from the Law, and that they are not under that covenant; for for that is made old. &c. So that they are not,
Firſt, under the condemning power.
Nor ſecondly, are they to ſeek to be juſtified by the workes of it.
Nor thirdly, are they to take the Law as it lyeth in the Letter,Rom. 7. in all the parts of it, as a rule to walk by.
But heer, leſt I ſhould be miſtaken by any ſlight or vain ſpirits, who may be apt to conclude, that the Law is utterly to be caſt aſide now, and is no more to be lookt upon, but they may live as they liſt: I muſt further declare, that though beleevers are now free from the condemnation of the Law, and though they are not to take the whole Law as it lyeth in the Letter54 of it, to be the rule of life (as was the Phariſaicall, and now is the Popiſh manner) yet this Law is ſtill to be taken as a rule as it is in the ſpirit: or as it is held forth in the Goſpell. For as I ſaid before, the Law is ſpiritually held forth in the Goſpell: And ſo, not onely the ten Precepts is to be taken as a Rule, and is morall, but other Lawes beſides them (which were given with the ten Precepts) are rules for Saints now, and are morall alſo; becauſe the Goſpel holds them forth alſo. As for inſtance, that Law of doing good to our Enemies, Exod. 23.4, 5. and that Law that forbids oppreſſion of the poore, and of the Widdow, the fatherleſſe children, and of the ſtranger, Exod. 22.22, 23, 24 and 23.9. As alſo that of keeping juſt weights, and juſt ballances, and that of reverencing the ancient and the gray head, &c. Theſe and others, are I ſay morall as well as the ten Precepts, becauſe they are hel•forth in the Goſpell, and therefore are they rules by which Saints are ſtrictly injoyned to walk by. In a word, all that which is written in55 the Law and the Prophets, is freely, and fully, and ſweetly to be embraced, and practiſed by all beleevers, as the Goſpell holds it forth: And doubtleſſe the Spirit of Chriſt doth lead thoſe that are his ſo to do; whatſoever the practiſes of others are.
But now on the other ſide, I would not have any to think that thoſe other lawes which are aboliſhed in the Goſpell (I mean in the outward litterall obſervation of them) as thoſe typicall Ceremoniall, and Leviticall lawes, are to be in the leaſt practiſed by Beleevers now; but we are to receive all laws from the hand of Chriſt now, and not from the hand of Moſes: As the Lord Ieſus now hath explained them himſelf, and by his ſpirit in his ſervants in the Goſpell; and not as Moſes laid them down.
And thus much in anſwer, &c.
Now by this time wee ſee this truth cleere. That the Saints have obtained a freedome from the Law, by the law of the Spirit of life that is in Chriſt Jeſus. And it comes now to bee applied in ſeverall uſes: and it is of uſe to both thoſe two56 ſorts of people, which doe divide the world. Thoſe that walke after the fleſh, and thoſe that walke after the Spirit: Firſt, thoſe that walke after the fleſh: And,
1. Vſe. To rebuke and admoniſh thoſe which really are Antinomians againſt the Law and would make voide the Law.
Vſe. 1IN the firſt here is a word of reprehenſion, to thoſe that having a looſe and carnall ſpirit do contemne, and deſpiſe the Law, upon this conſideration; becauſe they heare that in the Goſpel, it is the priviledge of the Saints, that they are not under the Law, but under Grace: therefore doe theſe men turne the Grace of God into wantonnes, & take libertie in waies of licenciouſneſſe; as though they might live as they liſt: turning the Glory of God, againſt the Glory of God: The Glory of his Grace againſt the Glory of his Holineſſe, and of ſuch the Apoſtele ſpeakes, (for there were ſuch alſo in his time) Jude 1.4. And he ſaies, they are ungodly men, turning the grace of God into wantonneſſe, and denying (ſaies he) the onely Lord God, and our Lord Jeſus Chriſt. 57And truely they may well be ſaid to denie the Lord Jeſus; For were the Spirit of the Lord Jeſus Chriſt within, it would fulfill in them the righteouſneſſe of the Law: and they would now ſerve (though not in the oldneſſe of the letter, yet) in the newneſſe of the Spirit. Their ſpirits would be carried out into a conformitie to Jeſus Chriſt, and the Glorious Image of God would b•- renewed in them: in a word, they would be a new creature; If any man be in Chriſt, he is a new crature. A new creature; What is a new creature? You may the better know it if you look upon its contrary; The old man: which the Apoſtle deſcribes, Ephes, 4.22. Put off the old man, which is corrupt according to the deceitfull luſts. Now if the Old man be corrupt, and deceitfull, the new creature, or the new man is holy, and pure, and ſenceare: Ye, the Apoſtle tells us, verſe 24. it is Created according to the Image of God, in Righteouſneſſe, and true holineſſe. Let thoſe therefore that thus deſpiſe the law, and therefore take libertie to walke after the fleſh, to58 fulfill the deceitfull luſts of the old man; know that they deny the only Lord God, and our Lord Jeſus Chriſt, and if they ſo continue, they have no part in him. Therefore I would beſeech theſe perſons, ſeriouſly to conſider, and deeply to penſitrate in their thoughts.
- 1. That the Law is an expreſſe character of the Glory of God: It had ſuch a glory in it, as made Meſes the miniſter thereof, his face to ſhine, even by reaſon of that glory that is in it: and can you have low thoughts of it?
- 2. The law is Holy, Juſt, and and good: and dare you ſlightly to eſteeme of it?
- 3. It was the delight of all the Saints ſince God gave it by the hand of Moſes; It was their meditation day and night, and ſweete as honey unto them, yee ſweeter then the hony combe, and how then can you undervalue it? And,
Laſtly, it is that that ſhines gloriouſly in the Lord Jeſus, and that which he fulfilled in every tittle of it: For he came not to deſtroy the Law, but to perfect it, to fulfill it59 perfectly; that in his Righteouſneſſe who fulfilled the Righteous law, all thoſe that doe belong unto him, and are drawne by a ſupernaturall worke of God in their ſpirits, to beleeve in him, may be preſented without ſpot and wrincle before God! O therefore have high thoughts of it, and ſet it up in your hearts, and let it be the ſweet ſubject of your meditations day and night, as it is in the Lord Ieſus, as it is in him fulfilled for you, if you doe belong unto him, and as it ſhall be ſatiſſied alſo (by the Spirit) who are his. And though you cannot now attaine to walke in the puritie of it, and the perfection of it here; yet you ſhall be perfect in the ſpirit, when you are unclothed of this earthly houſe, and cloathed upon with the houſe which is from heaven: when that which is perfect is come, and that which is in part, ſhall bee done away; So leaving theſe men, in theſe contemplations, I come to the next uſe; And,
2. Vſe. To diſcover the ſad condition of all that wal•e after the fleſh.
Vſe. 2IT ſerves to diſcover, and lay open the ſad condition of thoſe that walk after the fleſh, that ſpend their daies in vanity & their yeers in folly. I ſay in folly, for ſo I may call the beſt actions, greateſt wiſdome, and accuteſt parts of naturall men: For it is all fooliſhneſſe with God. This point I ſay informes them of their ſad condition: and truely it is very ſad and dolefull; of what degrees ſoever they are, but before I declare it, let me Characterize ſome few particular degrees of them, that they may behold their owne image, and be afraid, that ſo if it may be, they may bee wonne to come to the Lord Jeſus, that they may walke after the Spirit. The ſeverall degrees are theſe.
1. Art thou ſuch a one as walkeſt in ſuch practiſes as theſe, adultery, fornication, uncleanneſſe, laciviouſneſſe, idolatrie, witchcraft, hatred, variance, emulation, wrath, ſtrife, ſedition, hereſies, envyings, murder, Drunkenneſſe, revellings, & ſuch like, and walloweſt in theſe61 practiſes, as Swine wallowes in the mire, with a kinde of pleaſing contentment? Then thou art one that walkeſt after the fleſh. But,
2. Some may pleaſe themſelves and think, that becauſe they are not notoriouſly ſuch perſons, therefore they are not ſuch as walk after the fleſh: but again, Doſt thou minde the things of the fleſh? Art thou taken up with carnal contentments, and carnall pleaſures? And though thou ſcorneſt the vile and filthy practiſes of ſome, and doſt not walk in thoſe wayas that are notoriouſly evill, and baſe in the eyes of men; yet if thou delighteſt altogether in carnall things, and when thou haſt thy honours, and a high eſteem amongſt men, and delicious fare, and pompous apparell, and fleſhly pleaſures, and things ſucceed according to thy minde, then thou art where thou wouldeſt be, and art like a worm alwayes craw•ing upon the earth, and creeping upon dunghils, never mounting up higher, nor having all thy delights and thy joyes; nor placing thy affections on the things above,62 nor doſt by faiths Eagle-eye pierce the heavens, and ſee him that is inviſible, as Moſes did, and doſt not behold the Lord Jeſus, as thy treaſure there, that there thine heart might be alſo: doſt not behold him there, as having taken thy nature upon him, and having in it by crucifying of it, and ſhedding his blood waſhed away thy ſins, and is raiſed up again, that thou mighteſt be raiſed alſo unto newneſſe of life, and to live together with him in glory. Now I ſay if this be thy condition, that thou doſt not behold theſe glories to the joy of thy ſoul, and placeſt not thy delights here, but mindeſt the things of the fleſh only: then thou ſtill walkeſt after the fleſh. Rom. 8.5. For they (ſayes the Apoſtle) that are after the fleſh, do minde the things of the fleſh; but they that are after the ſpirit, the things of the ſpirit. But then;
3. But doſt thou go yet further? And doſt not onely deſpiſe fouler and groſſer ſinnes? But doſt in ſome ſort ſee a vanitie in all the creatures under heaven, and canſt finde no contentment in them, and therefore63 laboureſt and ſeekeſt by thine own ſtrength, to finde out a way to pleaſe God; that ſo thou mayeſt obtain the favour of God; and therefore endeavoureſt to walk innocently towards all men, and though thou faileſt in many things, yet thou thinkeſt by thy good meanings to pleaſe God: ſo though thou canſt not do as others do; yet thou pleaſeſt thy ſelf in this eſtate, and thinkeſt it is good. But this is ſtill to walk after the fleſh: for heres no Chriſt, no ſpirit in all this. Again;
4. Although thou goeſt further then all this, and doſt not onely mean well but as thou mayeſt think do well too; and art ſtrict in obſerving the Law to thy power, and art frequent in performing of duties, and obſerving faſts and in giving largely to the poore: yet all theſe things, and many more mayeſt thou do, and that out of a zeale toward God, and yet thou ſtill walkeſt after the fleſh. For Matth. 5, 20. our Saviour tels them; That except their righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſees;64 they ſhould not enter into the Kingdome of Heaven. Though the Phariſees did ſtrictly obſerve the law, were frequent in performance of duties, made long prayers, faſted twice a weeke, and were liberall to the poore, &c. And the Apoſtle Paul, Rom. 10.4. tells us, of the of the Iewes that hee could beare them record, and they had a zeall of of God; Though not according to knowledge for (ſaies he) they being ingnorant of the Righteouſneſſe of God; and going about to ſet up their owne righteouſneſſe, which is by the Law, have not ſubmitted to to the righteouſneſſe of God, &c. And ſo though they had a zeale of God, in the fulfilling of the Law; Yet being without a Chriſt, they are without a ſpirit, and walke after the fleſh.
Thus you have ſeene the Caracters of the men that walke after the fleſh: and they are next to be informed, of their wofull, and miſerable condition from this point, and the firſt word it ſpeakes to them, is no leſſe then this; They ſhall die, die Eternally, it is the direct word63 of the Apoſtle Rom: 8.13. for if yee live after the fleſh, yee ſhall die eternally for they that walke after the fleſh, ſhall not inherite the Kingdome of God and of Chriſt Gal: 5.2. ſo that your condition is deplorable; and the reaſon is: becauſe you are vnder the law, and all the curſes thereof, ſo that fearfull is your condition, for you are gone no further (being but after the fleſh) then, Agar, then mount, Sinai, then mount, Ebal. you are no further then Agar, which is in bondage with her children, you are ſtill in bondage, and if their be any ſpirit in you, it is a ſpirit of bondage, a ſpirit vnder which you may lie bound, till you drop into hell. Againe, you are no further then mount Sinai: the mount of feare, and trembling, and you heare nothing but a fearfull noyſe: ſo that horrour and trembling lights upon you, and fearfullneſſe ſurpriſes you, and no wonder, you are no further then mount Ebal. all the curſes of the law are thundering againſt you: for what ſaies it. Curſed is every one that continueth not in all that is64 written in the Booke of the law to doe them. So that Dredfull, fearfull, and lamentable is thy condition, whoever thou art, and wherever thou art, that walkeſt after the fleſh. To be carnally minded is death, death while alive for thou art but as a dead carkaſe while thou walkeſt up and downe: thou haſte no ſpirituall life in thee, no ſpirituall joy in thee, no ſpirituall peace, no true contentment nor joy in the holy Ghoſt: thy pleaſures are dead pleaſures, thy comforts are dead comforts, thy life is a dead life for if thou looke upon thoy beſt comforts, and pleaſures, thou ſhalt find bitterneſſe, and ſorrow in them a ſecret inward anguiſh in them: ſo that, they are not to be compared with thoſe living pleaſures, and that glorious ſweetneſſe, and peace, that Saints have in the ſpirits. And ſo may I ſay of all that thou inioyeſt. Ah poore creature; h•w ſad is thy condition! If it be bitterneſſe in the be gining, it will much more be bitter in the latter end. And how ſearfull will that wait of vergence be, when it ſhall fully ſe••e upon thee?
And now I cannot but bewaile, and pity thy condition, and thy deplorable eſtate: nor can I leave thee heere in it. But,
3. Vſe. To invite poore ſinners to come to Jeſus Chriſt.
Vſe. 3IN the next uſe; with yerning bowels, and melting affections (being ſo deeply affected with thy miſerable condition) deſire to fall a wooing of thee, to come over unto the Lord Ieſus Chriſt, that through his ſpirit thou mayeſt be freed from this condition: and a beſeeching of thee, to be marryed to the Lord Ieſus, that thou Mayeſt be dead to the law. What canſt thou object againſt him, that thou ſhouldeſt not imbrace him? I know that thou wilt anſwer, that thou canſt not object againſt him but againſt thy ſelfe, thou art a great ſinner. But what though thou art? 2. Cor. 5.20.Yet he woes thee, and ſends his meſſengers to wee thee: And wilt thou not be wood; And why? O hearken to his voice, and thy ſoule ſhall live! Why what ſaies he? Truly faithfull ſayings, and thus, I am come66 into the world to ſave ſinners, & dyed for the ungodly, What canſt thou now ſay? Though thou art a ſinner; yet thou art not exempted from him; Nay though thou art the chiefeſt of ſinners; and thy ſinns be of the deepeſt dye, though they bee Scarlet, and red like Crimſon: yet is the Blood of the LORD JESUS able to make thee as white as Wooll, ye whiter then the Snow. Iſa. 1.18. And now, why wilt thou not accept of the LORD JESUS? O imbrace him for thy Saviour! But thou ſayeſt, How ſhall I dare to come to Chriſt, ſince I have nothing to bring him, norighteouſneſſe, nor holy performances, nor good actions? But hee will not be put off ſo; but continues ſtill to woe thee, and anſwers that Objection too, and ſaies, Let him that is a thirſt come, and take of the Water of life freely, Revel. 22.17. Yea without money and without price, Iſa. 55.1. So that he tells thee plainly, he expects nothing from thee hee reſolves to be free, and t•ſhew the riches of his free grac•unto thee.
67And now behold he ſtands at the doore, and knockes, and waites to be Gracious: and now what canſt thou ſay, that thou doſt not hearken unto his ſweete voice? And why is not thine heart raviſhed with his love, and overcome with his ſweetneſſe?
Canſt thou yet refuſe to be married to the Lord Jeſus? And to receive him into thy boſome, that he may free thee out of thy miſerable condition, and adorne thee with glory? O receive the Lord Jeſus, that he may take thee out of thy ragges, and filthyneſſe, and aray thee with royall robes, and put a crowne upon thine head.
But me thinkes I ſhould heare thee ſay. How is it that I muſt receive him, that ſo I may become his Spouſe, and may bee married unto him, and be his for ever?
I Anſwer, Doth his ſweetneſſe prevaile upon thine heartt? and doth his love conſtraine thee indeed: and art thou ſo inamored with his beauteous excellencie, that now thy heart doth thirſt for him? And art thou as it were caſt into pangs of68 love for him, and longeſt thou to enjoy him, above any beſides him? Then be leeve that he is the Lambe of God that taketh away the ſinnes of the World: Beleeve he came to ſave the ciefeſt of ſinners, and that he came to ſave thee, and to free thee from under the Law, beleeve that he hath waſhed away thy ſinns in his blood: and beleeve that hee loves thee, and delights in thee for his owne ſake: And this is all he deſires: For if thou canſt but thus beleeve thou art in a moſt glorious, and a moſt happie condition: for thou haſt formerly had nothing that is good in thee; yet in belleving (if thou doſt by the ſweet workings of the Spirit in thy ſoul, truely beleeve) thou haſt put on the Lord Ieſus Chriſt, and haſt the Spirit of Chriſt, powred into into thee, as the Lord Ieſus himſelfe hath ſaide, Iohn 7.38, 39. Hee that beleeveth one me, one of his belly ſhall flow rivers of livig waters. And this ſaith the Text, he ſpake of the Spirit; and indeede, he that beleeveth on the Son, is at once poſſeſt of the Father, the Son, and the Spirit; and then,69 though thou couldeſt doe nothing befre, yet thou mayeſt bee able to ſay with Paul, I can doe all things through Chriſt which ſtrengtheneth mee.
And ſo much for this uſe, I come now to the next: And,
4. Vſe. To diſcover the fondneſſe of thoſe that ſeek to be inſtified by his works, as Papiſt and Papiſticall ſpirits.
Vſe. 4IS it ſo, that the Spirit of life in Chriſt Ieſus, hath free us from the Law? Then this diſcovers the fondneſſe of thoſe, that ſeeke to be Iuſtified by the by the Workes of the Law. Let thoſe Phariſees but to ſider, that unleſſe the Lord Ieſus had come into the world; to free men from the curſe of the Law, no fleſh could have been ſaved: unleſſe Chriſt himſelfe, through the eternall ſpirit, had fulfilled the Law for us; all men muſt have periſhed for ever, for there is no life to be obtained by the Law; but in the perfect fulfilling of the Law:Gal. 2 17. Rom. 3.20 but ſaies the Apoſtle, by the workes of the Law ſhall no man living be juſtified. And therefore when the young man in Goſpel; that thought to be juſtified by his doings, came to our Savious,70 and ſaid, what muſt I doe to inheherite eternall life? Our Saviour anſwers to his queſtion, (becauſe hee queſtions whither he might be ſaved by doing) and tells him what he muſt doe, and againe ſaies our Saviour if thou wilt bee perfect, meaning, if thou by thine owne ſtrength ſeekes to bee perfect, I will tell thee what thou muſt doe: having before told him that hee muſt do all the workes of the Second Table towards his brother; Our Saviour tells him further, he muſt goe, and ſell that he had, and he ſhould have treaſure in heaven, and come and follow the Lord Jeſus: but that caſt him into a ſad fit, as being utterly unable ſo to do. And certainly, unleſſe men bee able to fulfill the Law to the uttermoſt, is no obtaining ſalvation by it. If thou faileſt but in one point, thou art guilty of all, for there is no hope for thee (I meane) in the Law. How vaine is it therefore for any man to ſeek life by that which ſpeakes nothing but death to all, ſince all have ſinned, and all come ſhort of it.
71Aagaine, conſider that no man can come unto the Father, but by the Lord Jeſus: He is the way, the truth, and the life. God hath determined to glorifie and magnifie his free grace, that all might be of grace, that the Creature might not have whereof to boaſt, and therefore, wee are juſtified freely by his grace, through the redemption that is in CHRIST JESUS Romancs. 3.34. That the creature might not have whereof to glory, and therefore the Scripture ſaies that Abraham was iuſtified by workes; but Abraham beleeved God, and it was accounted unto him, for righteouſnes.
And therefore ſaies the Apoſtle, to him that worketh not, but beleeveth on him that juſtifieth the ungodly, his faith is accounted unto him for righteouſneſſe, Rom 4.3.5. And in the 23. and 24. verſes the Apoſtle tells us againe, that Abrahams faith being imputed unto him for rigteouſneſſe: It was not written for his ſake alone, that it was imputed, unto him; but for us alſo, to whom it ſhall bee imputed for72 righteouſne; if we beleeve on him that raiſed up Ieſus our Lord from the dead. Be aſhamed therefore of thy vanity, thou that goeſt about to eſtabliſh thine owne righteouſneſſe, being ignorant of the righteouſneſſe of God: and be now informed, there is no other name under heaven, by which thou canſt be ſaved, but by the name of Ieſus Chriſt. And,
5. Vſe. To cleere the Saints of that odious nickname of Antinomians.
Vſe. 5THe fifth uſe is this. If it be ſo, that the Saints have the Law of God written in their hearts, and the law of the Spirit of life be within them, then in the next place, this point is of uſe to cleere the Saints, from that nick-name of Antinomian, which ſome doe indeavour to faſten upon them. But herein I would not be miſtaken, as though I hereby Intended, to ſooth up thoſe that are really ſuch, in their lawleſſe practiſes; for to ſuch I have ſpoken already in the firſt uſe: but I ſpeake now of thoſe, that have the law of God written in their hearts, through the Spirit; Who yet are73 branded with this contemtible title of Antinomians, or perſons againſt the law, by ſcandalous and wicked perſons, and that (as it ſeemes) upon this ground; Becauſe they profeſſe they are ſaved by free grace, and not by the workes of the law, and inſtified in beleeving the promiſe of free grace, without the deeds of the Law. That which I ſhall ſay for them in this particular is this, that in this they doe not make voide the Law, but eſtabliſh the Law. And doe I ſay ſo, or doth not rather the Spirit of God by the Apoſtle, Rom. 3.31. ſay ſo: for the Apoſtle having been in the former ver. diſcourſing, that no fleſh ſhould be juſtified by by the Law, but by free grace, through the redemption that is in Chriſt Jeſus; and that the Law is nothing in point of juſtification, but it is all imputed to faith: ſaies the Apoſtle, do we then make voide the Law through faith? God forbid; Yea we eſtabliſh the Law. And now you that caſt theſe falſe aſperſions on the Saints: How will you anſwer the Apoſtle heere? For you caſt not this aſperſion upon74 thoſe that are in theſe times only; but upon all that are ſaved by free grace, through the redemption that is in the Lord Jeſus, in all ages, and places. Now ſaies the Apoſtle they doe not make voide the Law, but they eſtabliſh it. And now friend whoſoever thou art, that caſteſt this title upon the Saints know, that if thou doſt not ſee, that they eſtabliſh the Law, it is through thine owne ignorance thy ignorance of the workings of the Spirit of JESUS CHRST, in thoſe that beleeve: for though the Saints now are redeemed from the Law, that they might not ſerve in the oldneſſe of the Letter: yet they now ſerve in the newneſſe of the Spirit: and though they be free from the Law; yet it is that the Law of the Spirit might be put into them: for the Spirit of Ieſus Chriſt worketh in them mightily, both to will, and to doe: and they are led by the Spirit of God, in the waies of God. They are led by the Spirit in the waies of holyneſſe, and puritie. And further they are led by the Spirit to doe75 that which is above the Law, and which the Law doth not teach them alſo: as to beleeve in the Lord Ieſus, and to ſee themſelves compleate in him, and to behold the things that are freely given to them of God; even that the Lord Ieſus is made unto them of God, wiſedome, Righteouſneſſe, Sanctification, and Redemption: not that they can poſſibly ſlight the Law; (although they are carried in the Spirit beyond it) as it holds forth any holineſſe, no, ſo it is their delight, ſo it is ſweete unto them. Although they ſeeke not righteouſneſſe by it, but by the Lord Ieſus, who hath fulfild it for them: which the Lord teach thee by his Spirit to do, whoever thou art, that brandeſt any Saint with this title. And thus I thinke I neede not ſay more in this particular, to take off men, from caſting this Aſperſion upon the Saints: and that for this reaſon: Becauſe I doe not here ſpeake unto thoſe who have given up their names to Ieſus Chriſt,62 who ever they are, for they are not I hope to bee charged herewith, nor are they ſo much out of their way, as to give out ſuch expreſſions of their brethren, in whom the Spirit of the Lord Ieſus is: or if they have through weakeneſſe, or miſmiſinformation, herein failled, a word is enough for them; Their ſpirits are ſo tender, and as for others, it is not much materiall, if they ſo breake out ſtill; For the ſeed of the Bondwoman, be alwaies enemies to the children of the Freewoman: Onely heere they may ſee, though they caſt this aſperſion upon them, it is but falſe.
6. Vſe. To informe the ſaints of their priviledges.
Vſe. 6IS is ſo, that the Saints through the Spirit of life in Chriſt Jeſus, are freed from the Law? From the Curſe of the Law; and from the oldneſſe of the Letter, &c. Then let the Saints be heere informed of their priviledges, and their uſpeakable happineſſe.
- 63
- 1. You that walke afer the Spirit, this you ſee now is your priviledge, that though you were by nature under the courſe, and children of Wrath even as others, being under the Law; Yet now you are free from the curſe, and from wroath. And,
- 2. That though you were once darkneſſe; yet now are you light in the Lord. And,
- 3. Though you were once ſtrangers, and alians in your mindes by wicked workes; yet now are you drawne nigh to God, by the death of his Sonne. And,
- 4. Though you were once altogether defiled with pollution, and corruption; yet now your old man crucified, and the deedes of the body are mortified through the Spirit. And,
- 5. Though you were once in fear continuaily; yet now have you continuall peace (in ſome meaſure) and joy in the Holy Gooſt, and why all this, and much more? But,
- 6. Trough that priviledge, which ſummes up all others in it. In78 that you are tranſlated out of the kingdome and the power of darkneſſe, into the glorious light and libertie, and Kingdome of the Sons of God, in Jeſus Chriſt.
1. I ſay your priviledge and glorious prerogative is: that though you were by nature under the curſe, and Children of wrath, even as others: Yet now you are free from the Curſe, and from wrath, for the Lord Jeſus was made a curſe for you, to free you from the curſe of the Law. The Lord Jeſus lay under the Wrath of the Father, that you might lye downe in the love of the Father; And that the time of your blood might be a time of love to him: ſo though the Law may curſe others; yet it cannot curſe you. For there is no condemnation to them that are in Chriſt Jeſus. Who can lay any thing to thy charge, ſo as to condemne thee? Surely none can: Neither Satan, nor wicked men, nor good men, nor thine owne conſcience, nor Angels, Nay God himſelfe will not, for it is he that juſtifieth thee; or rather Chriſt that died,79 and now being free from every curſe, and every condemnation. O how bleſſed is thy condition. But,
2. Looke yet further upon thy priviledges, and ſee that though thou wert once darkeneſſe; yet now art thou light in the Lord: though thou wert in a ſtate of blindeneſſe, and ignorance, even as other gentiles walked, taking thy ſwinge in the workes of Darkeneſſe, yet now the Lord Jeſus by his Spirit hath been a light unto thee; Who is a light to lighten the Gentiles, as well as others: ſo that though thou wert altogether kept under, and couldeſt not look up unto God, being in darkneſſe; yet now by the light of the Spirit, thou art able to behold God in the face of Jeſus Chriſt: to know the minde of God, and what is the acceptable will of God, in ſome meaſure: and now thou ſeeſt, and and diſcerneſt ſpirituall things; for thou haſt now the Spirit, to teach thee to know the things that are freely given to thee of God. So that,
3. Though thou wert a ſtranger and an alian in thy minde, by wicked workes, workes of darkeneſſe; yet now art thou drawn nigh to God by the death of his Son, and though thou wert80 once a ſtranger, yet now thou art of the common wealth of Iſrael, Though thou wert once a ſtranger, now thou art a fellow Citizen with the Saints in Sion, though thou wert once a ſtranger, and an alian; yet now thou art of the Family of God, of the Houſhold of God. And what, a ſervant there? I and more: A Son, an adopted Son. Nay a fellow heire with Jeſus Chriſt: Nay more thou art a Spouſe, a Bride, the Lambes wife. Thou art married to the Lord Jeſus. Now all the ſweetneſſes that are to be found in theſe relations, are thine. Is it a great priviledge to be a Servant to the Kings perſon? Thou art ſo moſt eminently: Nay he makes thee his friend too. But it is more to be a Sonne? Why; thou art ſo. It is more to be an heire? That is thy priviledge too. But is it more to bee a Spouſe, a Bride, a Wife? This is thy Royall Prerogative. Beſides many other relations, in which thou ſtandeſt through Ieſus Chriſt: as to be Kings, and Prieſts before God, &c.
And all this though thou wert once a ſtranger unto God, and an Alian unto thy Fathers houſe: and wert defiled with wicked workes, ſo as thy perſon81 was loathſome, yet even then waſt thou received into love, and haddeſt theſe priviledges conferred upon thee: and all through the Lord Jeſus, and the Spirit of life working in him. But,
4. Thou that wert once altogether daubed all over with black and bloody ſtaines of Corruption; yet haſt thou now that old man Crucified, and theſe deeds of the body mortified through the Spirit, and although thy life were as a ſinke, continually ſending forth abominable corruption, that did even infect the very ayre where thou didſt breath; Yet now, through the Spirit of Holineſſe given forth unto thee, by the Lord Ieſus; thou art ſtill mortifying the deeds of the body; and ſtill crucifying theſe Corruptions. And that ſpirit that is in thee, will never ceaſe, untill he hath totally gotten the victory, over all thy coruptions, and hath ſet thee in a perfect State: even when thou ſhalt lay downe this fleſhly body, and this earthly tabernacle, ſo that ſtill in the meane time thou doſt increaſe with the increaſe of God and ſo thou ſhalt grow in the Spirit and decreaſe in the fleſh. As John muſt decreaſe but Chriſt muſt increaſe. So thine inperfections muſt decreaſe,82 and thy Chriſt in thee muſt increaſe. And as the houſe of David muſt growe ſtronger and ſtronger, and the houſe of Saul weaker and weaker. So in thee the Spirit muſt grow ſtronger and ſtronger but the fleſh muſt grow weaker & weaker, even till the fleſh be utterly overcome, and mortalitie be ſwallowed up of life. But then,
5. Though you were once in continuall feare, and under a Spirit of bondage, yet now have you continuall peace and joy in the Holy Ghoſt: for you have not received the Spirit of bondage, under which you were, while you were in the bonds of Satan, & chains of darknes, I ſay you have not received that ſpirit of bondage, to fear again: but you have received the Spirit of Son-ſhip, wherby you ſeeing God as a reconciled Father, do now ſerve him without fear (I mean) ſlaviſh feare ſuch feare as may in the leaſt trouble or diſtract your hearts with terrour, or horrour: for that is contrary to the Spirit of Son-ſhip. And Low can you now feare, that in the Spirit behold the Fathers countenance, as being reconciled by the Lord Jeſus unto him? no, you cannot, for,
6. You that were all your life time83 ſubject to bondage, even to the law, and ſinne, and Satan; before the comming of the Lord Ieſus into your ſoules, are now freed from it, and are now in the glorious light, and libertie of the Sons of God, in Ieſus Chriſt: and now feare, I meane ſlaviſh, is caſt away; not but that there remains ſtill a ſweet feare, a filiall feare, a feare of love: but this is not a trouble but a ſolace to your ſouls: for it proceeds from ſweetneſſe, and ends in ſweetnes; it proceeds from love, and ends in love. The diſcoveries of love to thee, draw it as an effect of love from thee; ſo all ſlaviſh or perplexing feare is baniſhed now that thou art in the glorious Kingdom of God in Ieſus Chriſt:7 Vſe An exhorta•ion to the Saints to walke in the ſight of Ieſus Chriſt and in the light in the purity in joy of the Spirit. for thou art brought into a kingdome of glory, being brought unto the Lord Ieſus: and in this, thou haſt all the priviledges, that the moſt inlarged heart can thinke upon, and theſe are your happineſſes, who are dead to the Law, and married to the Lord Ieſus. And now,
7. Vſe.
ANd laſtly, Is it ſo, that the Saints by the Spirit of life in Chriſt Ieſus, have obtained this glorious freedom, & theſe glorious priviledges, & is it84 thus, that the Saints of God have the Spirit of Ieſus Chriſt? then here may be a uſe of ſweete exhortation, unto them: a four fold exhortation.
- 1. Alwayes to be taking ſweet views of the Lord Ieſus.
- 2. To walke in the glorious light of the Spirit.
- 3. To walke in the puritie of the Spirit, and to be fruitfull through the Spirit.
- 4. To walke in the joyes of the Spirit, and to rejoyce evermore. But,
1. You that are Saints ſeeing you have obtained this freedome, the text holds forth by Ieſus Chriſt, in whom you have ſuch glorious priviledges: Be exhorted to be alwayes taking a view of Ieſus Chriſt, and contemplating of that which Chriſt hath done for you, and though yet, you know but little, be exhorted to know more, and to grow in the knowledge of our Lord and Saviour Ieſus Chriſt. Paul counts all