The Glorious EXCELLENCY OF THE Spirit of Adoption; OR, Of the Spirit of the Son of God, derived to the Sons of GOD. Wherein are many precious truths held forth, which are presented to all the children of Truth, who are and shall be sanctified through the truth. ISAIAH, 44.3. I will power water upon him that is thirsty, and floods upon the dry gro●nd: I will p●●r my Spirit upon thy seed, and my blessing upon thine offspring. GAL. 4.6. And because ye are Sons God hath sent forth the spirit of his Son into your hearts, crying Abba Father. By M. G. Minister of the Gospel. London, printed by Jane Coe, for HENRY OUERTON. 1645. To the Reader. THou art here presented with a rich Cabinet of precious Jewels, the which if thou dost unlock by the Key of the Spirit, thou mayest both enrich thy inner, and adorn thy outer man withal: for they are not appointed for Swine nor Dogs; who will trample them under their feet, and turn again and rend those that present them: but for the man who by the key of the spirit is able to unlock them (to wit the man of which PAUL speaks, the spiritual man that is able to discern spiritual things) and that by faith is able to eloath and adorn himself with them; to these and no other shall it be advantageous: for as the talon wrapped up in a Naptkin, and the precious ointment kept still in a close box, and the treasure hid in the earth can do good to none until it be opened and applied unto the several uses for which they are appointed; so, neither can a Cabinet of spiritual Jewels and perals, be any way profitable to any until they are opened, and unlocked by the spirit, who can lay open every truth is it is in its self, and cause the simple to understand the sweet, the high, and the glorious mysteries of it; whereas before it is merely foolishness unto him, and he cannot discern it. And therefore to you that have the spirit, to you it is commended; but this let me say, that even you are to beware how you come with a key of carnality to open it; for in the best there is carnality, as appears 1 Cor. 3.3. and Rom. 7.14.15. Oh therefore cast away that key, for it is a false key, and can never unlock it; I mean the key of the love of the world, which is contrary to the love of the Father, the key of Pride, of covetousness, of self-conceitedness, of strength of Parts, or man's wisdom, and of any other thing that is contrary unto the fruits of the Spirit; and let the spirit of Christ Jesus that is in thee, unlock it for thee, and open it to thee, that so by faith thou mayest (by the help of the same spirit) partake of the sweetness, and the benefit of it, and be gloriously adorned with it, that thou mayest I say partake of the benefit of it; for he that is made a Partaker of these glorious Privileges, and Prerogatives that is herein held forth, is unconceivably rich, and he that is adorned with the ornaments herein presented, is all glorious within, etc. But let no particular person whosoever he be, think that he is hereby accounted either a dog, or a swine, or is excluded from a participation of these Jewels and Pearls. Although in thine own apprehension, and the apprehensions of others, tho● art in as bad a condition a● can be imagined; yet I am assured that God hath given his blessed spirit, even the spirit of Adoption, unto those that have formerly been apprehended, to be as bad as thou art; and who knows but in the reading of, or meditating on those lines, the holy spirit may be given in unto thee, and then (though it be otherwise a dead letter) it may prove a quickening word; As in the very reading of the Word in former times, nay and in this present time, it hath proved so to others. Now that all that shall read, and meditate on this piece, may if they belong to the Election of Grace, behold and see the visions of the glory of the Lord, that are either here or any where discovered, and in beholding of them may be more and more changed into the same Image, from glory to glory, even by the Spirit of the Lord: Is the fervent desire of The Servant of Jesus CHRIST: M. C. THE CONTENTS. TWo parts in the text. p. 2. Three queries in the text. First, How the Spirit may be said to be a Law? Answered. p. 4. Secondly, How the Spirit of life may be said to be in Christ? Answered. p. 11. Thirdly, What doth the Apostle mean by the Law of sin and death? Answered. p. 14. The General observation. p. 21. Two things laid open. First, that the Spirit of life in Christ frees us from the Law. Secondly, the reasons of it, and ibid. First, that the Spirit of life in Christ sets us free, as the Spirit is all in all in Christ, in all his sufferings & actions, is showed. ibid. And secondly, as the Spirit is all in all in his death. p. 23. And thirdly, as the Spirit is all in all in his Resurrection. ibid. Now this Spirit in Christ sets us free from the Law, first, as Christ fulfilled the law for us. p. 24. Secondly, as Christ adjudged all our sins against the law, to death upon the cross. p. 26. Thirdly, As Christ is the end of the Law for Righteousness. p. 30 But secondly, The Spirit of life derived from Christ to us frees us; First, declaratively. p. 32. Secondly, operatively. p. 33. The necessity of our freedom from the law by the spirit of life in Christ, is showed, first because else no flesh could be saved. p. 36. Secondly, that the righteousness of it might be fulfilled in us by the spirit. p. 37. And thirdly, that God might be all in all, and the Creature nothing at all. p. 38. Three queeries more, First, whether the law is sin? Answered. p. 39 Secondly, Wherefore serveth the law? Answered. p. 40. Thirdly, whither the law were given for a rule of life to the people of God? Answered. p. 44. The uses are. 1. To rebuke and admonish those that really are Antinomians, and against the law, who go about to make void the law. p. 56. 2. To discover the sad condition of all that walk after the flesh. p. 60. 3. To invite poor sinners to come to jesus Christ. p. 65. 4. To discover the fondness of those that seek to be justified by works; as all Papist and Papistical spirits do. p. 69. 5. To clear the Saints from that calumnious aspersion cast upon them of being Aminomians, who ●n the contrary are such as establish the law. p. 72. 6. To inform the Saints of their privileges. p. 76. 7. To exhort the Saints to walk in the sight of jesus Christ, and in the light, the purity, and the joys of the Spirit. p. 83. Imprimatur. John Downham Errata. PAge 64. line 16. for they read thy, l. 23. f. the r. their, l. 26. f. condition, r. condition, l. 29. f. wait, r. weight, p. 68 l. 6. f. ceifest, r. chiefest, l. 22. deal into, l. 26. f. livig, r. living, p. 69. l. 2. f. befre. r. before, l. 9 f. free, r. freed, l. 12. deal by the. p. 17. l. 15 f. was justified, r. was not justified, p. 73. l. 19 deal by, p. 62. l. 7. deal mis. p. 63. l. 4. f. course, r. curse. l. 20. for man crucified, r. man is crucified, l. 26. f. ghost, r. Ghost, l. 29. f. trough, r. through. THE GLORIOUS Excellencies of the Spirit of Adoption. Rom. 8.2. For the law of the Spirit of life, in Christ jesus, hath made me free from the law of sin and Death. THis blessed Apostle, (not inferior unto any of the rest of the Apostles) seems to be carried up always into Heaven (as once he was) while he was upon earth, so that he triumphs over all things as having the victory and is not moved, nor in the least troubled for any of the sufferings he underwent in the body, but glories in tribulation, and despises the world, for he is crucified to it, and is as having nothing, yet possessing all things. Persecution, and Prosperity, Penury and Plenty are alike, (welcome) to him; no Mutation and Change of sublunary 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 filled with the Heavenly manifestations, the sweet discoveries, and the glorious make out of the mind of God and Christ, (through the Spirit) unto him; as appears in all his Epistles (and especially in this) wherein he holds forth the glorious Mysteries of the Gospel, which in other ages was not made known unto the sons of men (as he himself says, Ephesians. 3.5.) but now is made known 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, here are two things contained, a Proposition, and a supposition, Something by way of proposal, and something by way of supposal. 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 freedom; 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 self works in Christ, he doth not say, that the spirit of life in us hath set us free: but the spirit of life in Christ hath set us free, from the law of sin and death. And here there might be many profitable observations drawn from the words: but I shall sum up all in one, but before I fall upon it, there are three queries (arising from some difficulties in the words) to be answered. 1. Quere. 1 How the spirit may be said to be a law; or what is meant by the law of the spirit. 2. Queree. 2 How the spirit of life is in Christ. 3. Queree. 3 What is meant by the law of sin and death; from which the law of the spirit of life in Christ, hath set us free; But first, if the Law of the Spirit of life in Christ, doth set us free from the law of sin and death; than it seems the spirit hath a law, for as there was a law given by God, in the hand of Moses the Mediator, in the Old testament; so there is a law in the new Testament. The law of the Spirit, which it seems is the more powerful and glorious law. The law that brings blessedness, 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 own law. Queree. 1 But then the Queerie is, How the Spirit may be said to be a law, or to have law? Answ. To which I answer. The law of spirit, may be Considered in these three things. 1. In the Authority of the Spirit. 2. In the operations or workings of the Spirit. 3. In the guidance of the spirit. 1. Consider we the Authority of the Spirit, that royal and giorious authority that the Spirit hath. Now the spirit hath a double authority. 1. As it comes from God. 2. As it is equal with God in the first sense, the spirit and the Law are one, but in the second, the spirit and the law differs. But I say, the first part or piece of the Authority 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 says; I will send the Comforter: He is a messenger sent from the Father, and the Son; and so hath mighty Authority. Hitherto the father works, and I work: but if the Father works, he works by the Spirit, and so if the Son works he works by the same spirit. It's the same Spirit comes from them both. And thus the Spirit hath Authority, and thus the law hath also authority, (I mean the Law given of God by Moses) for the law hath all its Authority as it comes from God, and as it is sent forth 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 self: for the Spirit hath as great authority as him that sent him. God is the Spirit, & the Spirit is God, and the Spirit coming from the bosom of God, is God himself; and the Spirit hath equal Authority with the Father, and the Son, and hath power to work out of his own pleasure, and out of his own will; So says the Scripture; The wind bloweth where it listeth, so is every man that is borne of the Spirit. The wind is sometimes in the East, sometime in the West; no man commands it hither or thither, no man bids it go here or there, but it goes where it will. It is even so with the spirit; He hath authority to lay hold of one man, and not another, to choose this man, and to give life to that person, and so suffer another to lie under death and misery: for the spirit hath that prerogative, wherein he is not only as a messenger, but is equal with the Father and the Son. And so the royal Authority 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 Soul: it brings down light, and truth, and life, and power, into the soul, and works exceeding strongly in the soul; and when it comes, what is able to withstand the Spirit? What is greater than the Spirit? What is stronger than 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 weak and cannot take place in the hearts of men: But when the spirit comes with its law, it prevails against all, and taketh place. The flesh profiteth nothing saith our Saviour, it is the Spirit that quickeneth. If the spirit quickeneth, 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, quickness, and agility, and in beating off every thing that doth offend it, or annoy it. So the spirit being a spirit of life, it hath a mighty power in it. Although the soul be filled with sin, and guilt, and in that condition clothed also with ignorance, which doth so environ the foul, as it cannot stir in any other way, nor hath the least motion of good in it; yet when the spirit comes he bears down all, he destroys all; and therefore it is called the spirit of burning in the scripture. And when Christ comes to Baptism, he is said to Baptism with the holy Ghost, and with fire; so that when the spirit comes, nothing can stand before him, and he brings both light, and heat, and motion in him; and is most powerful in operation, But then; 3. The spirit may be said to be a law, or to have a law in it, as it is a sure, and true guide, and as it leads every soul in a right and true way. And therefore our Saviour tells us, The spirit of truth shall lead you into all truth. And indeed the Spirit guides securely, and guides safely, guides surely, and guides, Purely, for the spirit cannot err and he that hath the spirit knows the mind of God, and is guided to fulfil the mind of God, as far as he hath the spirit: for the spirit is a blessed guide, and a blessed rule, and about the law: for although the law, it's true is righteous, holy and good, yet alas, it Cannot bring forth power, to enable the Creature, to walk suitable to its self. It is only the Spirit hath that power; and not the law. Therefore the Spirit he is the law of the Saints he shows them the truth, teaches, them the truth, and leads them in the truth, and gives them power to walk according to the truth, for its the spirit that guides the Saints to Christ, who is the truth its self, and so: The spirit guides the Saints, in the ways of holiness, through the Spirit they mortify the deeds of the body, and live through the spirit they are guided to deny themselves, to abandon their own parts, and their own endowments, and their own righteousness, 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 vain conversation, wherein in times past they walked through the spirit, the Saints are guided to deny all ungodliness, and worldly lusts, and to live soberly, and holy, and Godly in the present evil world; through the spirit they are taught to love with an unfeigned love the household of faith: putting away malice and envy, and the leaven of dissension, and wickedness. through the spirit, the Saints are guided so to walk, 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 own righteousness) to do that, which the Jews, could not do, by the light of the law; even to submit to the righteousness of Christ, that is, to themselves through faith, with the glorious robes of the righteousness of the Lord Jesus; whereby they see themselves, complete in him, and thus the spirit is a pure, and a sure guide, and in these three respects, the Spirit may be said to have a law, and so much may suffice for answer to the first queree. But; 2. Queree. 2 In that the Apostle here tells us, of the spirit of life in Christ Jesus, and doth not say the spirit of life in us, but the spirit of life in Christ. The queree will be: how the spirit of life, is said to be in Christ? Answer. To which I answer; The spirit of life is said to be in Christ, under two considerations. 1. As he is the Fountain of life. 2. As he communicates the spirit of life, unto all his people. 1. As the Lord lesus Christ is the fountain of life; as the fullness of all life dwells in him: for so says the Apostle, It pleased the Father, that in him should all fullness dwell, 1 Cor. 15.47, 45. and the same Apostle also says, he is the Lord from Heaven, and that the first Adam was made a living soul, but the second Adam was made a quickening 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 fullness of the spirit in Christ, that whatsoever Christ speaks is spiritual, and carries a spiritual signification along with it: for indeed the spirit was in him without measure; so that in him is life originally, or he is the fountain 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 jesus. Have we any life, any strength, any beauty upon us, any grace conveyed unto us? It is all conveyed in and through the Lord jesus Christ. And therefore our Saviour tells the Jews, that he was the bread of life, the bread of Heaven, that came down from Heaven: And whosoever did eat of his flesh, and drink of his blood, should live for ever: & he breathed the Holy Ghost on his disciples; and pours upon every one that believes on him, rivers of living water, rivers of his spirit; for he conveys fullness 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 beautiful creature in the world: for he carries divine sweetness, and beauty 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 soul 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 impossible, that one drop of the divine nature should perish. 〈◊〉 very person that hath the divine nature, he hath the spirit of Christ, he hath Christ as he raises persons from the dead; and as he delivers them from the power of sin; and as he quickens them, as himself is a quickening spirit. And so much for answer of the second query; but, 3. Queree. What doth the Apostle mean here by the law of sin and death, from which the spirit of life in Christ sets us free? T Answ. o which I answer; His meaning is either one, or both of these two things; either, 1. By the law of sin and death, he must mean the power of sin; or, 2. By the law of sin and death, he means that law which gives sin a being, and gives it power to destroy; Now though the first of these may be here included; yet he mainly intends the second in this place, as I shall show by and by: but if he do here any thing aim 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 certain kind of confused rule. 1. It hath a mighty power: for so says 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 evil: and so sin hath its power; but, 2. It hath a kind of uncertain rule, and method: for there is a method in pleasure, and lust, and sinful joy; after a carnal manner: and so sin is a law; but that which the Apostle here means is. 2. The law which is the Law that occasions sin: 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 mind, and bringing me into captivity, unto the law of sin, Where we see, the Apostle speaks of three laws. 1. The law of the spirit; which he calls the law of his mind. 2. The law of Concupiscence: which he calls the law in his members; which he says brings him into Captivity to the third law; Which he calls the Law of sin: and is the law which occasions sin. For here is law, against law; bringing into Captivity, to law. The law of sin in his members, rebelling against the law of the spirit in his mind; or his inward man, for says Paul, I do 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 says he against the law of my mind; meaning against the law of the spirit in his heart, or the spirit in his heart as a law. And so as he says in another place, The flesh lusteth against the Spirit, leading me captive to the law of sin; Meaning by the law of sin, here in the last place: that law of which he speaks in the Text. The law of sin and death; which is the Law that occasions sin, 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 sin and death; in the next verse he shows what that law is; in these Words. For what the law could not do, in that it was weak through the flesh; God sending his own Son, etc. What was that which the law could not do, that the Son of God did for us? Answer, 1. the Law could not make us holy. 2. The Law could not free us from sin. 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 (says the Apostle) was weak through the flesh. And it may be said to be weak through the flesh, thus. 1. In that we are weak, and through the fleshare not able to walk exactly to the law; nor to come up to the Rule of it in our conversation. And so are not able to obtain life by it. Therefore God hath given us life in another way, even through his Son. or, 2 In that the law as it is written upon tables of Stone (though it be holy just and good) hath no power as it is in the Letter to convey its self into us; to enable us to walk according to the rule it prescribes unto us. And this law is styled the law of sin and death, in these three respect, which the Scripture holds forth unto us. 1. In that it discovers sin. 2. In that it is the strength of sin. 3. In that it brings men under the curse: and so liable to death. 1. It discovers sin; For the Apostle tells us, Rom. 7.7. I had not known sin, but by the law: For I had not known 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 discovers unto men their unholiness. And, 2. As the law discovers sin, and makes sin to be exceeding sinful, so it is the strength of sin. The sting of death is sin; 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 says the Apostle; if you walk after the flesh ye shall die, and it is the very title that's given 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, engraven 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 sin and death, now what this law being weak through the flesh could not do: God hath sent jesus Christ to do for us, and in us, and therefore he hath freed us from that law, and given us another law, even the law of the Spirit: that the righteousness of the law might be fulfiled, by the spirit in us, as appears verse 4th. And now being freed from this law, sin shall not have dominion over us; for we are not under the law, but under grace; but again it further appears, that the Apostle in the text means the law of Condemnation: by comparing it with the precedent verse; where the Apostle says their is no condemnation to them that are in Christ jesus; now lest any man should object against that truth, he gives this text as a reason, as if he should say thus, There is no condemnation to us, that are in Christ Jesus, because we through the law of the spirit, that is in him; are freed from the law of sin, and death: and therefore there is no condemnation to us, although others that are out of Christ, are under the law, and shall be condemned by the law. We are under another law: the law of the spirit, which is not the law of death, but the law of life: which is not the ministration of condemnation: but of Salvation. And thus much for answer to those three queeries. I shall now proceed to that one observation which is as it were the sum of the whole verse, and that's this. The general observation. That the Saints have obtained a freedom from the law, by the law of the Spirit of life in Christ. IN the prosecution of this point I shall; 1 Show how the Spirit of life in Christ freeth us from the law. 2. I shall show the necessity of it. 1. I shall show how the Spirit of life in Christ sets us free from the law: and this I shall do under a double consideration. 1. Showing how the Spirit of life as it is in Christ sets us free. 1 The Spirit of life as it is in Christ sets us free as this spirit is all in all in Christ in all his actions. 2. How the Spirit of life as it is in us, derived from Christ sets us free but; First, as it is in Christ. It's the Spirit in Christ, is all in all. In his sufferings, in his death, and in his resurrection. I say the Spirit of life in the Lord Jesus is all in all in every thing he did, in the justifying of sinners. Without the Spirit, he could do nothing: for the flesh is weak and Profiteth not: but the Spirit is all in all therefore when the Apostle tells us, that by the righteousness of one man; the free gift of God came upon all unto justification of life. Rom. 5.18. but because this could not have been, unless the Lord Jesus had been justified in the Spirit: he therefore tells us, 2. Tim. 3.16 that without controversy this is the mystery of Godliness, GOD manifest in the flesh, justified in the Spirit; seen of Angels etc. So that the Lord Jesus, was justified in the Spirit. Now Christ is said, to be justified in the Spirit two ways, 1. As he is justified in his person: as he was found to be without all spot; and without all stain, as he was innocent and holy. And, 2. As he was justified in his works: as they were all complete, and perfect before God. And so Christ is justified in the spirit, the spirit is all in all in him in all his actions: and in all his sufferings. And, 2. As the Spirit is all in all in Christ's in his death. The Spirit is all in all in his death. He offered himself (says the Apostle Heb. 9.14.) through the Eternal Spirit without fault to God, he presented himself as a complete sacrifice to God, through the Eternal Spirit: and this indeed is the mystery of Godliness: that the Spirit doth all in all in Christ; in that he is justified in the Spirit, and through the Eternal Spirit he presented himself a complete Sacrifice, without spot to God, flesh and blood could never have done it: no it was the Eternal 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, says he 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 holiness, by the Resurrection from the dead, by the Spirit of holiness. The Lord Jesus was gloriously discovered to be the Son of God: being raised from the dead by the spirit of holiness. The Lord jesus was gloriously discovered to be the Son of God: being raised from the dead by the spirit of holiness. Indeed, had it not been for the spirit he might have laid for ever in the grav, and never have, been discovered: but the Eternal 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 show you how the spirit of life being thus in Christ all in all, sets us free from the Law. And thus, 1. As Christ himself was subject to the Law for us, 1. As Christ fulfilled the Law for us. Mat. 3. and thus we shall find 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 john to be Baptised; he says, (john resusing to Baptise him) Suffer it to be so now; for thus it becomes us to fulfil all righteousness. The truth is, it is not possible, that any person, that could not fulfil the whole law should have been a Saviour of sinners, from the curse of the law. Therefore says the Apostles, Heb. 7.26. For such an High Priest became us, who is holy harmless, separate from fins. And says 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 Original, though it be other ways 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 says to the Jews, which of you convinceth me of sin? Although he was a friend of publicans, and sinners, yet he could not be convicted of sin, for he actually never sinned: but was a Lamb 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 jesus hatht set us free from the law, 2. As Christ adiuged all our sins against the Law, to death upon the Cross. in that he through the spirit, adjuudged the offences committed by us, against the law, unto final and fatal ruin. He upon his Cross, adjudged all our sins to death, that they should be carried all away, into the land o● forgetfulness; never any more to be remembered. 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 tells us, that in Christ, sin was condemned in the flesh. Christ did thus condemn sin as he took away the power of sin, and as he took away sin itself: 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 do such a particular thing, (let it be what it will) should snffer such a heavy punishmnnt, only the law maker, hath power over the law, to pardon such particular persons, as he pleases: Which if he do, the law hath no voice at all against them. They are free from the law. The law hath nothing to do 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 particular persons; the law hath no voice at all against them, and though the law be powerful against others, yet it cannot against them: they then are free from the law: the law may be 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 Cross, 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 own Son in the flesh, condemned sin in the flesh. How did the Lord Jesus Condemn sin in the flesh? Thus, The Lord Jesus Christ coming in our nature, and taking our sin upon him; he condemned sin, and suffered for it, in the flesh: and so took away the voice of sin, and the power of sin, so that sin is as a condemned man, judged to death, & to be destroyed. And if sin be taken away, I pray what is become of the law, the strength of sin? The Apostle tells us that is (in the same manner that sin 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, etc. 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 justified. 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: 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 Cross, he 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, nailing it to his Cross. And this is a precious mystery, which affords the Saints abundant consolation. Again in that the Apostle says in the aforementioned place, that we are dead to the law by the body of Christ: it is says 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 says the Apostle we are dead to the law, our first husbnd, (to what end) that we might be married to another; even to him who is raised from the dead. And this is the further illustrated in the next verse, for says the Apostle, Now being delivered from the law; that being dead wherein we were held; It is that we should serve in the newness of the spirit, and not in the oldness of the latter. So now here we see clearly, Christ having adjudged all our sins to death upon the Cross in his own body; hath also by the same way freed us from the Law. But, 3. 3. As Christ is the end of the law for righteousness. Rom. 10.4 And lastly, we 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 righteousness, unto every one that believeth. He is the end of the law for righteousness. Righteousness could not be by the law, therefore the Lord Jesus became the end of the law, to bring righteousness to us. No man can perform the law or walk equivolent to it, and therefore Christ must be the end of the Law, to bring in everlasting righteousness; that is such a glorious righteousness; that is such a glorious righnesse, as abides for ever. The whole law is summed up in Christ, whatever beauty, or glory, or excellency appears 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 Several 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 Sun; so the law is a beam of God, and Shadows 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 he sums up the law wholly in himself. If there be any beauty in the law, it is beautiful as it is in Christ. The truth is, Christ is the substance of it all, and so a believer sees all the beauty and glory of the law, as it is in Christ for him; he having fulfilled all righteousness, and so for righteousness he is become the end of it, to every believer, and he is not to have his righteousness in the Law, but in Chriist. And thus now we 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 only in these two ways. 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 be free from the law, and no more under the law but under grace. For as our saviour says, John 15.14. speaking of the spirit: He shall reserve of mine and show it unto you: and John 16.16. The Spirit of truth which proceedeth from the Father, shall testify 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 JESUS, that he hath taken away the hand writing of Ordinances, that was against us, that was contrary to us, nailing it to his Cross, and declares how the Lord JESUS hath freed us from all our sins, and presented us holy, and unblameable, and unreprovable, without spot or wrinkle in the sight of God. It is he that declares to us that the Lord Jesus hath fulfilled all righteousness for us: and in a word is become the end of the Law for righteousness to every one that believeth. 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 the 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 jesus from the dead dwell in you, he, that raised up Christ from the dead, shall also quicken your mortal 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 Christ's, 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 mortal bodies; yea it will mortify the deeds of the body, it will burn up all your corruptions, It will through the declarations of the love of Christ and the grace of God, constrain you to walk holily, and to deny all ungodliness. 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 says the Apostle, Rom. 7.6. We are dead to the law, says he, to this end, that we should serve in the newness of the Spirit, and not in the Oldness of the Letter, after a more spiritual and glorious manner than they of old could (being under the law) do; for the Law was weak, but what the law could not do, the Spirit can 〈◊〉, having more abundant glory then ever the law had. The Spirit being able to convey power into the creature to fulfil 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 mystery of the law of the Spirit, through the Spiritual fulfilling of the law in us, it frees us from the law, which the Apostle further makes clear Rom. 8. When in the second verse, he had said we were freed from the law, in the fourth verse he says, it is that the righteousness of the law might be fulfilled in us, who walk not after the flesh 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 seen how the Spirit of life in Christ hath set us free from the law. And now am I come to show the necessity of the Spirits freeing 〈◊〉 from the Law: The necessity of our freedom from the law by the spirit of life in Christ for these reasons. Necessary it was; 1. BEcause if there had been no freedom 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 Son, and puts his Spirit without measure upon him, that he might free us from the curse of the Law. In what a woeful 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 eternal 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 says, it says to them that are under it, then assuredly unless we be freed from being under it, all must die: so that we see a necessity 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 righteousness 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 be 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 tells 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 fullness of Christ: And though it be true, the Saints have not yet obtained perfection (to which they press) 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: Not but that we are so already, as God looks upon us all washed in the blood 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, until we do attain unto perfection; and therefore says the Apostle, when he who is our life shall appear, 1 joh. 3.2. then shall we uppear with him in glory, and shall be like him, as he is; for than shall we attain unto a full perfection, when that which is in part shall be done away, being then perfect. This was the glorious design of God, to make persons righteous in Christ, as Christ had gathered up all truth and righteousness in himself. So he being our Head should fulfil righteousness and truth in us, by the Spirit. And that's 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 Spirit, 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 other 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 righteousness were by the law, than might men have whereof to glory, but the great design of God is his own 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 believe, in that we through the spirit are freed from the law, which brought us under the curse, that we should not be under the oldness of the letter, but be of the Circumcision which worship God in the spirit, and rejoice in Christ jesus, 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 we are dead unto the law; and freed from the oldness of the letter, that we migot serve in the newness 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 forbidden? I say God forbidden that any man should so conceive, that that which was given immediately from God is sin: No says the Apostle, the law, is Holy, and the Commandment holy, just and good; It speaks nothing but holiness, and there is nothing but purity in it. I need stand no longer in this to confirm the truth of the purity of the law it is so apparent. But, 2. Queerie 2 The 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 Gospel holds forth this to be the use of the Law, viz. To convince every man, and woman, of their miserable condition 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 tells us) without holiness, 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 iniquity, and therefore he hath given forth this Law as a rule for all to walk by in general, (it being a holy Law) and hath declared that in it he sets before men, life, and death, blessings, and curse; but man having in him by nature, the seed and root of all corruption; hath therefore a will to do evil, 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) needs sink into the bottomless pit, and the burning Lake, where the Worm dyeth not, and the fire is not quenched; if there be not a Mediator stepping in between, to bring in everlasting righteousness, in which sinners may stand complete before God, and to redeem them from this Law, which because of sin 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 Gospel, he bids Timothy to change them to teach no other doctrine, than the doctrine of the Gospel. Now says he, the end of the commandment is purity and love; the Law holds forth purity: But some (says 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 righteousness in the Law, or went it may be a little further, mixing law and Gospel, preaching that men must be saved partly by the Law, and partly, by Christ, or some such like doctrine. But positively to say what it was I cannot, nor is it much material to our purpose. But says 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 applied, if we preach the Law and all the terrors thereof unto all that are out of Christ, and are not righteous by him: Knowing (says he) that the Law was not made for a righteous man, but for the lawless and disobedient, for ungodly, and profane, etc. the law is made for these, and so it discovers their miserable condition unto them; And so Paul says, the Law discovered sin to him, and he never knew sin before the Law discovered sinne him, and made i● to be exceeding sinful. So that this is now the use of the Law, it makes all the world to become guilety before God, and declares too altheir miserable condition out of Christ. And so much for answer of the second query. But then, 3. Queer. 3 Another query 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 Israel, who were then the peculiar people of God and this the Apostle clearly holds forth, Gal. 3.24. where he tells us plainly, the Law was a Tutor or a Schoolmaster, until CHRIST. For the Law was our Schoolmaster until Christ. And so the word runs in the Original, and not as it is in our ordinary Translation; The Law was our Schoolmaster to bring us to Christ; For this is not the sense of it, but is contradictory to what the Apostle had before delivered in the 12. verse, where he says. The Law is not of Faith: That is, Justification by 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 Schoolmaster until CHRIST; And therefore (says the Apostle) before CHRIST came, the Saints were under the law, as under a Tutor or Governor; but when the fullness 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 sons, he hath sent forth the spirit of his Son, etc. So that CHRIST being come, we are no longer under a Schoolmaster, but being sons have the spirit of CHRIST JESUS now to be our guide: Whereas before, the Saints were under the Law as a guide, as a Schoolmaster until Christ. But this will more clearly appear, if you look upon the Covenant that GOD made with them of old. And this was the Covenant that God made with them, that they should observe all the laws, and all the Statutes, and judgements that God had given them, which are set down in the 20.21.22. and 23. Chapters of Exodus, in which i● set down, besides the ten precepts, that were afterward written upon tables of stone, Divers other Laws 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 do, 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 Book of the Covenant, and read in the audience of the people, and they said, all that the Lord hath spoken will we do, and be obedient. And Moses took the blood and sprinked on the people, and said, behold the blood of the Covenant, which the Lord hath made with us concerning all these words, so that this was the Coveant that God then made with his people, as appears also, Exod. 34.27, 28. Where the first Tables being broken, Moses goes up again to mount Sinai, & the Lord there making a recapitulation of those things, in the forementioned Chapters; he says again 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 faithful in all his house) again presses upon the people all along his whole fifth Book, called Deuteronomie: declaring from the Lord, the blessings, and curse, 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 walk: but most Peculiarly the ten precepts are said to be the covenant, Exod. 34.28. as in the forementioned place; though yet the rest of the statutes, and laws, and judgements were not excluded: so that this is evident that this is the covenant, that God made with his people, when he took them by the hand, and led them out of E●●pt and according to this rule they were to walk, in which was set before them, life, and death, blessings, and curs●ings. But this letme add; that though the Saints were under this covenant until 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 seed shall all the nations of the earth be blessed: which all the Saints, under the law believed: for says the Apostle. The law which was four hundred and thirty years after could not disannul it. And therefore the Saints, under their Ceremonies, saw a Christ then, although but darkly, and in a figure, (as Heb. 9.9) yet all the Saints, had an eye unto the Lord jesus, though yet until the coming of Christ, they were still held under the law, being then under that covenant, though now the Lord hath made a new covenant with his people, since the coming of christ in the flesh, as we find Ier: 31.32.33.34. which is quoted by the Apostle. Hob. 8. Behold, the days 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 lead them out of Egypt: (to wit the Covenant before mentioned) which my Covenant they broke, 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 says the Author to the Hebrews, God finding fault, he says behold the days 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 than it is not according to the old covenant; But this shall be the covenant, that I will make with the house of Israel, after those day's 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 particulars, and show 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 only thus, that it was unto the Israelites before the coming of Christ: for they were then under that covenant, though now, God hath made 3 new covenant with his people; and they are not under the old, that being (as the Holy Ghost says) 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 fare exceeds in holiness and spirituality, 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 add: That though the Saints be now freed from that Law, yet they being spiritual, see a spiritual beauty and glory in it, they see it is holy, and just, and pure; they see the Characters of the glory of God upon it, and cannot have slight and undervalewing thoughts of it, as the manner of some is, though they are not to have over-valewing thoughts, as to think to be justified thereby, or to think they are to walk no further than that rule for justification; this I say they cannot do, for the spirit in the Gospel, leads them further than the Law; yea, it leads them to serve, in the newness of the spirit, and not in the oldness of the Letter: that the Law might be fulfilled in a spiritual (manner though they are not to tie themselves to that only; but to go further) yet what is there in the law, that the Spirit in the Gospel doth not spiritually hold forth? Either in the ten Commandments, or all those other Statutes, and judgements and ordinances, given to them of old? I say what is there which is not spiritually held forth in the Gospel? Though not in the outward Letter. Although the Saints do not now, nor are now, to fulfil it in the Letter, as I might instance in circumcision and many other things yet all these things are to be fulfilled 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 knows not what it is to be united to the Lord Jesus: for he that hath not the spirit of Christ, is none of his, and as many as are led by the spirit of God, are the sons of God, and i● is the spirit of God indeed, that leads the Saints into all truth. That Spirit that comes from God, leads them up to God. And thus have I briefly answered this query, 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. etc. So that they are not, First, under the condemning power. Nor secondly, are they to seek to be justified by the works of it. Nor thirdly, are they to take the Law as it lieth in the Letter, Rom. 7. in all the parts of it, as a rule to walk by. But here, 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 looked upon, but they may live as they list: I must further declare, that though believers are now free from the condemnation of the Law, and though they are not to take the whole Law as it lieth in the Letter of it, to be the rule of life (as was the Pharisaical, 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 Gospel. For as I said before, the Law is spiritually held forth in the Gospel: And so, not only the ten Precepts is to be taken as a Rule, and is moral, but other Laws besides them (which were given with the ten Precepts) are rules for Saints now, and are moral 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 poor, and of the Widow, the fatherless children, and of the stranger, Exod. 22.22, 23, 24 and 23.9. As also that of keeping just weights, and just balances, and that of reverencing the ancient and the grey head, etc. These and others, are I say moral as well as the ten Precepts, because they are hel● forth in the Gospel, and therefore are they rules by which Saints are strictly enjoined to walk by. In a word, all that which is written in the Law and the Prophets, is freely, and fully, and sweetly to be embraced, and practised by all believers, as the Gospel holds it forth: And doubtless the Spirit of Christ doth lead those that are his so to do; whatsoever the practices of others are. But now on the other side, I would not have any to think that those other laws which are abolished in the Gospel (I mean in the outward literal observation of them) as those typical Ceremonial, and levitical laws, are to be in the least practised by Believers now; but we are to receive all laws from the hand of Christ now, and not from the hand of Moses: As the Lord jesus now hath explained them himself, and by his spirit in his servants in the Gospel; and not as Moses laid them down. And thus much in answer, etc. Now by this time we see this truth clear. That the Saints have obtained a freedom from the Law, by the law of the Spirit of life that is in Christ Jesus. And it comes now to be applied in several uses: and it is of use to both those two sorts of people, which do divide the world. Those that walk after the flesh, and those that walk after the Spirit: First, those that walk after the flesh: And, 1. Use. To rebuke and admonish those which really are Antinomians against the Law and would make voide the Law. Use. 1 IN the first here is a word of reprehension, to those that having a lose and carnal spirit do contemn, and despise the Law, upon this consideration; because they hear that in the Gospel, it is the privilege of the Saints, that they are not under the Law, but under Grace: therefore do these men turn the Grace of God into wantonness, & take liberty in ways of licentiousness; 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 Holiness, and of such the Apostele speaks, (for there were such also in his time) Judas 1.4. And he says, they are ungodly men, turning the grace of God into wantonness, and denying (says he) the only Lord God, and our Lord Jesus Christ. And truly they may well be said to deny the Lord Jesus; For were the Spirit of the Lord Jesus Christ within, it would fulfil in them the righteousness of the Law: and they would now serve (though not in the oldness of the letter, yet) in the newness of the Spirit. Their spirits would be carried out into a conformity 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 creatire. 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 deceitful lusts. Now if the Old man be corrupt, and deceitful, 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 Righteousness, and true holiness. Let those therefore that thus despise the law, and therefore take liberty to walk after the flesh, to fulfil the deceitful 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 express 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 esteem 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 sweet as honey unto them, ye sweeter than the honey comb, 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 fulfil it perfectly; that in his Righteousness who fulfilled the Righteous law, all those that do belong unto him, and are drawn by a supernatural work of God in their spirits, to believe in him, may be presented without spot and wrinkle 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 jesus, as it is in him fulfilled for you, if you do belong unto him, and as it shall be satisfied also (by the Spirit) who are his. And though you cannot now attain to walk in the purity 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 clothed upon with the house which is from heaven: when that which is perfect is come, and that which is in part, shall be done away; So leaving these men, in these contemplations, I come to the next use; And, 2. Use. To discover the sad condition of all that wal●e after the flesh. Use. 2 IT serves to discover, and lay open the sad condition of those that walk after the flesh, that spend their days in vanity & their years in folly. I say in folly, for so I may call the best actions, greatest wisdom, and accutest parts of natural men: For it is all foolishness with God. This point I say informs them of their sad condition: and truly it is very sad and doleful; of what degrees soever they are, but before I declare it, let me some few particular degrees of them, that they may behold their own image, and be afraid, that so if it may be, they may be won to come to the Lord Jesus, that they may walk after the Spirit. The several degrees are these. 1. Art thou such a one as walkest in such practices as these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, heresies, envyings, murder, Drunkenness, revel, & such like, and wallowest in these practices, as Swine wallows in the mire, with a kind 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 mind the things of the flesh? Art thou taken up with carnal contentments, and carnal pleasures? And though thou scornest the vile and filthy practices of some, and dost not walk in those wayas that are notoriously evil, and base in the eyes of men; yet if thou delightest altogether in carnal things, and when thou hast thy honours, and a high esteem amongst men, and delicious fare, and pompous apparel, and fleshly pleasures, and things succeed according to thy mind, than thou art where thou wouldst be, and art like a worm always crawling upon the earth, and creeping upon dunghills, never mounting up higher, nor having all thy delights and thy joys; nor placing thy affections on the things above, nor dost by faith's 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 newness 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 (says the Apostle) that are after the flesh, do mind 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 only despise fouler and grosser sins? But dost in some sort see a vanity in all the creatures under heaven, and canst find no contentment in them, and therefore labourest and seekest by thine own strength, to find 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 thyself in this estate, and thinkest it is good. But this is still to walk after the flesh: for here's no Christ, no spirit in all this. Again; 4. Although thou goest further than all this, and dost not only 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 poor: yet all these things, and many more mayest thou do, and that out of a zeal toward God, and yet thou still walkest after the flesh. For Matth. 5, 20. our Saviour tells them; That except their righteousness exceed the righteousness of the Scribes and Pharisees; they should not enter into the Kingdom of Heaven. Though the Pharisees did strictly observe the law, were frequent in performance of duties, made long prayers, fasted twice a week, and were liberal to the poor, etc. And the Apostle Paul, Rom. 10.4. tells us, of the of the jews that he could bear them record, and they had a zeal of of God; Though not according to knowledge for (says he) they being ingnorant of the Righteousness of God; and going about to set up their own righteousness, which is by the Law, have not submitted to to the righteousness of God, etc. And so though they had a zeal of God, in the fulfilling of the Law; Yet being without a Christ, they are without a spirit, and walk after the flesh. Thus you have seen the Characters of the men that walk after the flesh: and they are next to be informed, of their woeful, and miserable condition from this point, and the first word it speaks to them, is no less than this; They shall die, die Eternally, it is the direct word of the Apostle Rom: 8.13. for if ye live after the flesh, ye shall die eternally for they that walk after the flesh, shall not inherit the Kingdom of God and of Christ Gal: 5.2. so that your condition is deplorable; and the reason is: because you are under the law, and all the curses thereof, so that fearful 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 than 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 under which you may lie bound, till you drop into hell. Again, you are no further than mount Sinai: the mount of fear, and trembling, and you hear nothing but a fearful noise: so that horror and trembling lights upon you, and fearfulness surprises you, and no wonder, you are no further than mount Ebal. all the curses of the law are thundering against you: for what says it. Cursed is every one that continueth not in all that is written in the Book of the law to do them. So that Dreadful, fearful, 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 carcase while thou walkest up and down: thou haste no spiritual life in thee, no spiritual joy in thee, no spiritual 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 look upon thoy best comforts, and pleasures, thou shalt find bitterness, 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 sweetness, and peace, that Saints have in the spirits. And so may I say of all that thou injoyest. Ah poor creature; h●w sad is thy condition! If it be bitterness in the be gining, it will much more be bitter in the latter end. And how fearful will that wait of vergence be, when it shall fully se●●e upon thee? And now I cannot but bewail, and pity thy condition, and thy deplorable estate: nor can I leave thee here in it. But, 3. Use. To invite poor sinners to come to Jesus Christ. Use. 3 IN the next use; with yerning bowels, and melting affections (being so deeply affected with thy miserable condition) desire to fall a wooing of thee, to come over unto the Lord jesus Christ, that through his spirit thou mayest be freed from this condition: and a beseeching of thee, to be married to the Lord jesus, that thou Mayest be dead to the law. What canst thou object against him, that thou shouldest not embrace him? I know that thou wilt answer, that thou canst not object against him but against thyself, thou art a great sinner. But what though thou art? 2. Cor. 5.20. Yet he woes thee, and sends his messengers to we thee: And wilt thou not be wood; And why? O harken to his voice, and thy soul shall live! Why what says he? Truly faithful say, and thus, I am come into the world to save sinners, & died 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 sins be of the deepest dye, though they be Scarlet, and red like Crimson: yet is the Blood of the LORD JESUS able to make thee as white as Wool, ye whiter than the Snow. Isa. 1.18. And now, why wilt thou not accept of the LORD JESUS? O embrace 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 he will not be put off so; but continues still to woe thee, and answers that Objection too, and says, 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 he resolves to be free, and t● show the riches of his free grac● unto thee. And now behold he stands at the door, and knocks, and waits to be Gracious: and now what canst thou say, that thou dost not hearken unto his sweet voice? And why is not thine heart ravished with his love, and overcome with his sweetness? Canst thou yet refuse to be married to the Lord Jesus? And to receive him into thy bosom, that he may free thee out of thy miserable condition, and adorn thee with glory? O receive the Lord Jesus, that he may take thee out of thy rags, and filthiness, and array thee with royal robes, and put a crown upon thine head. But me thinks I should hear thee say. How is it that I must receive him, that so I may become his Spouse, and may be married unto him, and be his for ever? I Answer, Doth his sweetness prevail upon thine heartt? and doth his love constrain thee indeed: and art thou so enamoured with his beauteous excellency, that now thy heart doth thirst for him? And art thou as it were cast into pangs of love for him, and longest thou to enjoy him, above any besides him? Then beleeve that he is the Lamb of God that taketh away the sins of the World: Believe he came to save the ciefest of sinners, and that he came to save thee, and to free thee from under the Law, believe that he hath washed away thy sins in his blood: and believe that he loves thee, and delights in thee for his own sake: And this is all he desires: For if thou canst but thus believe thou art in a most glorious, and a most happy 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, truly believe) thou hast put on the Lord jesus Christ, and hast the Spirit of Christ, poured into into thee, as the Lord jesus himself hath said, john 7.38, 39 He that believeth one me, one of his belly shall flow rivers of livig waters. And this saith the Text, he spoke of the Spirit; and indeed, he that believeth on the Son, is at once possessed of the Father, the Son, and the Spirit; and then, though thou couldst do nothing befre, yet thou mayest be able to say with Paul, I can do all things through Christ which strengtheneth me. And so much for this use, I come now to the next: And, 4. Use. To discover the fondness of those that seek to be justified by his works, as Papist and Papistical spirits. Use. 4 IS it so, that the Spirit of life in Christ jesus, hath free us from the Law? Then this discovers the fondness of those, that seek to be justified by the by the Works of the Law. Let those Pharisees but to cider, that unless the Lord jesus had come into the world; to free men from the curse of the Law, no flesh could have been saved: unless Christ himself, through the eternal 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 says the Apostle, by the works of the Law shall no man living be justified. And therefore when the young man in Gospel; that thought to be justified by his do, came to our Savious, and said, what must I do to inheherite eternal life? Our Saviour answers to his question, (because he questions whither he might be saved by doing) and tells him what he must do, and again says our Saviour if thou wilt be perfect, meaning, if thou by thine own strength seeks to be perfect, I will tell thee what thou must do: having before told him that he must do all the works of the Second Table towards his brother; Our Saviour tells him further, he must go, 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, unless men be able to fulfil 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 mean) in the Law. How vain is it therefore for any man to seek life by that which speaks nothing but death to all, since all have sinned, and all come short of it. Aagaine, 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 glorify and magnify his free grace, that all might be of grace, that the Creature might not have whereof to boast, and therefore, we 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 says that Abraham was justified by works; but Abraham believed God, and it was accounted unto him, for righteousness. And therefore says the Apostle, to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted unto him for righteousness, Rom 4.3.5. And in the 23. and 24. verses the Apostle tells us again, that Abraham's faith being imputed unto him for righteousness: It was not written for his sake alone, that it was imputed, unto him; but for us also, to whom it shall be imputed for righteousne; if we believe on him that raised up jesus our Lord from the dead. Be ashamed therefore of thy vanity, thou that goest about to establish thine own righteousness, being ignorant of the righteousness of God: and be now informed, there is no other name under heaven, by which thou canst be saved, but by the name of jesus Christ. And, 5. Use. To clear the Saints of that odious nickname of Antinomians. Use. 5 THe 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 clear the Saints, from that nickname of Antinomian, which some do endeavour to fasten upon them. But herein I would not be mistaken, as though I hereby Intended, to soothe up those that are really such, in their lawless practices; for to such I have spoken already in the first use: but I speak now of those, that have the law of God written in their hearts, through the Spirit; Who yet are branded with this contemptible title of Antinomians, or persons against the law, by scandalous and wicked persons, and that (as it seems) upon this ground; Because they profess they are saved by free grace, and not by the works of the law, and justified in believing 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 do not make voide the Law, but establish the Law. And do 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: says the Apostle, do we then make voide the Law through faith? God forbidden; Yea we establish the Law. And now you that cast these false aspersions on the Saints: How will you answer the Apostle here? For you cast not this aspersion upon 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 says the Apostle they do 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 own ignorance thy ignorance of the workings of the Spirit of JESUS CHRST, in those that believe: for though the Saints now are redeemed from the Law, that they might not serve in the oldness of the Letter: yet they now serve in the newness 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 jesus Christ worketh in them mightily, both to will, and to do: and they are led by the Spirit of God, in the ways of God. They are led by the Spirit in the ways of holiness, and purity. And further they are led by the Spirit to do that which is above the Law, and which the Law doth not teach them also: as to believe in the Lord jesus, and to see themselves complete in him, and to behold the things that are freely given to them of God; even that the Lord jesus is made unto them of God, wisdom, Righteousness, 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 holiness, no, so it is their delight, so it is sweet unto them. Although they seek not righteousness by it, but by the Lord jesus, who hath fulfilled 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 think I need not say more in this particular, to take off men, from casting this Aspersion upon the Saints: and that for this reason: Because I do not here speak unto those who have given up their names to jesus Christ, who ever they are, for they are not I hope to be 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 jesus is: or if they have through weakness, or mismisinformation, herein failed, a word is enough for them; Their spirits are so tender, and as for others, it is not much material, if they so break out still; For the seed of the Bondwoman, be always enemies to the children of the Freewoman: Only here they may see, though they cast this aspersion upon them, it is but false. And so much therefore shall suffice for that use. But, 6. Use. To inform the saints of their privileges. Use. 6 IS is so, that the Saints through the Spirit of life in Christ Jesus, are freed from the Law? From the Curse of the Law; and from the oldness of the Letter, etc. Then let the Saints be here informed of their privileges, and their uspeakable happiness. 1. You that walk afer the Spirit, this you see now is your privilege, 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 wrath. And, 2. That though you were once darkness; yet now are you light in the Lord. And, 3. Though you were once strangers, and aliens in your minds by wicked works; yet now are you drawn nigh to God, by the death of his Son. And, 4. Though you were once altogether defiled with pollution, and corruption; yet now your old man crucified, and the deeds of the body are mortified through the Spirit. And, 5. Though you were once in fear continuaily; yet now have you continual peace (in some measure) and joy in the Holy ghost, and why all this, and much more? But, 6. Trough that privilege, which sums up all others in it. In that you are translated out of the kingdom and the power of darkness, into the glorious light and liberty, and Kingdom of the Sons of God, in Jesus Christ. 1. I say your privilege 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 lie down 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 condemn thee? Surely none can: Neither Satan, nor wicked men, nor good men, nor thine own conscience, nor Angels, Nay God himself will not, for it is he that justifieth thee; or rather Christ that died, and now being free from every curse, and every condemnation. O how blessed is thy condition. But, 2. Look yet further upon thy privileges, and see that though thou wert once darkness; yet now art thou light in the Lord: though thou wert in a state of blindness, and ignorance, even as other gentiles walked, taking thy swinge in the works of Darkness, 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 couldst not look up unto God, being in darkness; yet now by the light of the Spirit, thou art able to behold God in the face of Jesus Christ: to know the mind of God, and what is the acceptable will of God, in some measure: and now thou seest, and and discernest spiritual 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 alien in thy mind, by wicked works, works of darkness; yet now art thou drawn nigh to God by the death of his Son, and though thou wert once a stranger, yet now thou art of the common wealth of Israel, Though thou wert once a stranger, now thou art a fellow Citizen with the Saints in Zion, though thou wert once a stranger, and an alien; yet now thou art of the Family of God, of the Household of God. And what, a servant there? I and more: A Son, an adopted Son. Nay a fellow heir with Jesus Christ: Nay more thou art a Spouse, a Bride, the Lamb's 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 privilege to be a Servant to the King's person? Thou art so most eminently: Nay he makes thee his friend too. But it is more to be a Son? Why; thou art so. It is more to be an heir? That is thy privilege too. But is it more to be a Spouse, a Bride, a Wife? This is thy Royal Prerogative. Besides many other relations, in which thou standest through jesus Christ: as to be Kings, and Priests before God, etc. And all this though thou wert once a stranger unto God, and an Alien unto thy Father's house: and wert defiled with wicked works, so as thy person was loathsome, yet even then wast thou received into love, and hadst these privileges 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 stains 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 sink, continually sending forth abominable corruption, that did even infect the very air where thou didst breath; Yet now, through the Spirit of Holiness given forth unto thee, by the Lord jesus; thou art still mortifying the deeds of the body; and still crucifying these Corruptions. And that spirit that is in thee, will never cease, until he hath totally gotten the victory, over all thy coruptions, and hath set thee in a perfect State: even when thou shalt lay down this fleshly body, and this earthly tabernacle, so that still in the mean 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, and thy Christ in thee must increase. And as the house of David must grow 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 mortality be swallowed up of life. But then, 5. Though you were once in continual fear, and under a Spirit of bondage, yet now have you continual 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 darkness, I say you have not received that spirit of bondage, to fear again: but you have received the Spirit of Sonship, whereby you seeing God as a reconciled Father, do now serve him without fear (I mean) slavish fear such fear as may in the least trouble or distract your hearts with terror, or horror: for that is contrary to the Spirit of Sonship. And Low can you now fear, that in the Spirit behold the Father's countenance, as being reconciled by the Lord Jesus unto him? no, you cannot, for, 6. You that were all your life time subject to bondage, even to the law, and sin, and Satan; before the coming of the Lord jesus into your souls, are now freed from it, and are now in the glorious light, and liberty of the Sons of God, in jesus Christ: and now fear, I mean slavish, is cast away; not but that there remains still a sweet fear, a filial fear, a fear of love: but this is not a trouble but a solace to your souls: for it proceeds from sweetness, and ends in sweetness; 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 fear is banished now that thou art in the glorious Kingdom of God in jesus Christ: 7 Use An exhortation to the Saints to walk in the sight of jesus Christ and in the light in the purity in joy of the Spirit. for thou art brought into a kingdom of glory, being brought unto the Lord jesus: and in this, thou hast all the privileges, that the most enlarged heart can think upon, and these are your happinesses, who are dead to the Law, and married to the Lord jesus. And now, 7. Use. ANd lastly, Is it so, that the Saints by the Spirit of life in Christ jesus, have obtained this glorious freedom, & these glorious privileges, & is it thus, that the Saints of God have the Spirit of jesus Christ? then here may be a use of sweet exhortation, unto them: a four fold exhortation. 1. Always to be taking sweet views of the Lord jesus. 2. To walk in the glorious light of the Spirit. 3. To walk in the purity of the Spirit, and to be fruitful through the Spirit. 4. To walk in the joys of the Spirit, and to rejoice evermore. But, 1. You that are Saints seeing you have obtained this freedom, the text holds forth by jesus Christ, in whom you have such glorious privileges: Be exhorted to be always taking a view of jesus 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 jesus Christ. Paul counts all things but dross, and dung for the excellency of the knowledge of jesus Christ: so do you. It is your only happiness. It is life eternal; and therefore he that knows most of Christ; let him improve all the strength of Christ that is given unto him, in the use of all the means God hath for that end given to us, to know more. O let it be your continual exercise, to study the Lord jesus, and to meditate of the Lord jesus: let him be your meditation day and night. Let the Lord jesus always be in your heart: when you lie down, and when you rise up, in your going out, and coming in. In all your discourses, let the Lord jesus be held forth; when ever you have opportunity. especially those which are called to the ministry, and have opportunities according to their calling to speak in public, being made overseers of a flock: be always I say holding forth the Lord jesus Christ, and the knowledge of the Lord jesus unto the people, for how are they said to be ministers of the Gospel, and ministers of Christ that are not continually preaching Christ? but (as too many do) spend the time in which they should preach Christ, in discoursing of points of controversy, and of the Civil Law, and discoursing of the lawfulness of war, and the like never holding forth the knowledge of Christ; or but seldom. I do not nor cannot object against the lawfulness of such discourses: but I covet to have more of Christ held forth, and to have the Lord Jesus set up in the hearts of all. And therefore let this exhortation be acceptable to all, strive to know more of the Lord Jesus: to know him in every particular. Dive into and take a view of all his glories, and as you have opportunity, hold them forth to others; but especially his death. Paul makes that, as if it were the sum of all the Gospel he was to hold forth: Christ crucified, and therefore he tells us that he desires to know nothing, and glory in nothing, but a crucified Christ. 1 Cor: 2.2. Gal. 6.14. And O how many, and how sweet are the benefits of the Cross, and death of Christ? take a view of this in the text: how upon the cross, he took away the hand-writing of ordinances, that was against us, and freed us from the curse of the law; being made a curse upon the Cross for us. Oh therefore grow in the knowledge of a Christ crucified! And in a word, grow in all the knowledge of of Christ know him in his death, and the fellowship of his suffering, and the power of his resurrection: know him in his union with thee, and relations to thee, etc. And still so prefer the knowledge of Christ above all other knowledge; as with the holy Apostle and the holy martyr to cry out: I desire to know none but Christ, none but Christ. And, 2. As you that are Saints, are to be exhorted to be always viewing of your Saviour and to grow in the knowledge of the Lord Jesus Christ: so having his Spirit poured upon you: you are now to walk in the glorious light of the Spirit, that it may appear, that you are children of the light: for this is your privilege, that ye are now light in the Lord; the Lord jesus is your light, and your Sun. Oh therefore let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven, shine you amidst a crooked, and perverse generation, although the blind world walks in darkness, yet do you walk in the light; in the light of the Spirit, in the light of the Lord, and as in the day, being children of the light: bring all your actions into the light, and let them all be according to the light. Let the light of the Spirit in the Word, be the rule of all your actions, and of all your holy performances, in every thing you do, search the Scriptures whither it be so or no; try all things by the light of the Spirit, and hold fast that which is good. Take up nothing upon trust from others, but be sure to have a light from the Spirit, for what you do. And, 3. As you are always to be viewing the Lord jesus and to walk in the light of the Spirit: you are so also, to walk in the Spirit as to walk in the purity of the Spirit: bringing forth the fruits of the Spirit. Let your conversation be as in heaven, while you are upon earth, walk in the Spirit, and be fruitful in every good word, and work, & quench not the Spirit, but be fervent in spirit, serving the Lord. Let all your desires be, to be ever in the performance of all holy duties. Let it be your meat and drink to be instant in prayer, to Pray continually, to Pray without ceasing, to be continually offering up spiritual sacrifices to your God in the Spirit; to hate the garment spotted by the flesh, to contemn and despise the world's vanities; love not the world, nor the things thereof as they are in themselves, but set your affections upon the things which are above. Thus Saints, walk you in the spirit, that a sweet frame and disposition always may appear in you, in doing good unto all, loving your enemies, blessing them that curse you, doing good unto them that despitefully use you, and if it be possible, live peaceable with all men, walk inoffensively towards them that are without, and those within: yield to all men their due; be subject to the higher powers, even the powers that are ordained of God, both Kings and Magistrates, as fare as the word warrants, being subject to the ordinances of men for the Lords sake, so fare as they are not contrary to the mind of God; and yield tribute to whom tribute is due, honour to whom honour, and fear to whom fear is due. Be of a meek and quiet spirit in every passage of your conversation. Let the love of the brethren be in you abundantly, be as ready to do a brother good, as to do thyself good, in honour preferring one another; simpathising with the condition of others, and rejoice with them that do rejoice, and weep with them that weep, being tender hearted, and bearing one another burdens, forgiving one another, even as God, for Christ's sake forgave you; and though there may be differences in judgement among brethren; yet let there be a union in affection, Considering that there are several degrees of light given out to several saints: some have higher measures of light than others have. And what if thou hast more light than thy brother? do not despise him, because he is more ignorant, for what hast thou that thou hast not received? but consider, that though he be now other ways minded, God shall reveal it to such a one in his own time: and besides it may be, thy brother which seems to be much inferior to thee, in some things, may exceed thee in the knowledge of the mysteries of Christ in some particulars. And again, though thy brother seem to be in darkness unto thee, in some particulars; yet it may be, it is through thy ignorance that dost not see that light, that doth appear to him: and though it doth not now appear unto thee; yet it may appear, though now it seem an error to thee Therefore in the mean time, though you differ in judgement, yet be one in afectition; and be followers of God as dear Chidrens, and walk in love as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God, for a sweet smelling Savour remember how the Lord Jesus hath said: hereby shall men know that you are my disciples, if you love one another. Oh therefore let the spirit of love sweetly appear in you, and dwell in love. And let also humbleness, and lowliness of mind, appear in you, and condesend to men of low estate; and so walk in the fruits of holiness, in the spirit: that it may apeere to all, that the Spirit of God, and of glory resteth upon you, and in the Apostles words, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report, whatsoever, things are lovely, think one these things; for the spirit is powered upon you, now (says the Apostle 1. Cor. 3.17, 18. the Lord is that Spirit, and where the spirit, of the lord is there is liberty; and therefore you all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory, to glory: even as by the Spirit of the Lord. Lastly the last exhortation to the Saints, is: to walk in the joys of the Spirit. The Spirit is your comforter and have you the comforter? why the● should you be sad? why should thy heart be troubled? banish therefore 〈◊〉 sinful sorrow, and sadness from your hearts; you that are saints. Rejoice in the Lord ye righteous, and let all the Children of Zion be joyful in their kings yea rejoice evermore, and again I say rejoice, your God, hath given you the comforter for this very end: therefore be filled with joy in the Holy ghost. Indeed had you not the spirit, you might be commanded to rejoice long enough, & yet never be able to rejoice, but now the Comforter is come, now the Spirit is given unto thee: What wantest thou now, to make thee joyful? doth he not take of the things of the father, and of Christ, and show it unto thee? doth he not reveal to thee even the bosom thoughts of thy God? No man hath feene, or can reveal the Father; but the son which came from the bosom of the Father: and he by his spirit reveals the thoughts, of the love of your God unto you, from all eternity ye, and the exceeding love where with he hath loved you: he reveals the glorious designs of God in the Lord Jesus for thee; and the unsearchable riches of his grace. And if so, how comes it to pass, that you that are Saints, some of you are so disquieted, and sadded in your spirits? Walking as though you had still the spirit of bondage; which we have not now received and your hearts are so filled with sorrow? Certainly this is not the mind of your God; This is not a fruit of the Spirit, but of the flesh: for the fruits of the Spirit, are love, joy, peace, etc. But these distempering sadnesses, and fears come from the flesh: as you may observe it in yourselves, when you give way to the flesh, and live below, (and not a 'bove in the spirit) as to the pleasures of the world, and upon creature comforts: sorrow hath seized upon you, and your hearts have been filled with fear; for fear & sorrow is natural to the flesh: but you have the Spirit, therefore rejoice ever more, walking a 'bove the flesh; & always hearken you to the sweet voice of the Spirit; and be you always singing, and making melody in your hearts to the Lord, being filled with joy unspeakable, and full of glory. Which the Lord (〈◊〉 these times of horror, and fear to 〈◊〉 godly men) give in abundantly vn●● all them that love our Lord Jesus Chri●● and his apearing and coming. Now unto the King Immortal all Invisible and the only wise God, be honour and glory for ever and ever. AMEN. FJNJS.