The marrow of Christianity

SECTION. VII. Wherein is declared what the Law is, and what the Gospel is; with the difference betwee•• them both in the Letter, and in the Spirit.

THE Law in the Letter is a rule of life answerable to those moral principles of nature left in man since his fall; the substance of which Law was written in the heart of the first Adam, and was con∣tained in that Verbal word; In the day thou eatest, thou shalt dye the death: Man having yet the principles of that Law remaining in him. God having by the promised Mes∣siah given a farther being to Mankind in the world; hee gives forth the righteous Law more at large in the Letter, that so his Creatures might have a rule in the let∣ter to walk by, and likewise might bee the more sensible of the losse of both; that principle and power they had once in A∣dam, given unto them; and likewise with it, gives, though not the same power, yet the same promise of external life in the Land, God gives them. 2 The Law was that by which sin came: that is, by which

sin became sinfull: For it is true, had not God given a Law; yet' man would have been acting contrary to the pure mind of God: therefore he giues a Law, that sinne might become out or measure sinful, and it was added, because or transgression; for where no law is, there is no transgression: For, by the Law, was the knowledge of sinne, and so it was an Administration of death, both in the hands of Adam, as wel as Moses, 1 Cor. 3 6, 7.

3 The Law in the Letter was an Image or Character of that spiritual righteous∣nesse, God intended to bring in by Jesus Christ: Aas Adam was an Image of that spiritual perfection God intended to make his partakers of in the spirit by Christ; So this Law in the Letter was a rule answe∣rable to that moral principle of righteous∣nesse in Adam, and a Character likewise of that spiritual righteousnesse that every beleever attaines in Christ: the righteous∣nesse of the Law in the Letter, was not that beleevers enjoy in Christ; but that righteousnesse Adam injoyed in his state of innocencie. It was not the righteousnesse of God; but a Character of that righteous∣nesse, holinesse, and purity, that all belee∣vers

are made partakers of in the spirit: It was not that righteousnesse, by which God intended to give life and glory eter∣nally; but such a righteousnesse which had external promises annexed unto it: For, if there had been a Law given, that could haue given life; then righteousnesse had been by the Law. Wherefore, I coclude, that the Law in the Letter was but a cha∣racter of the spiritual righteousnesse of God, which is the life of the Saints, and that by which God never intended to ju∣stifie any to Eternity: For, the Law in the Letter killeth, not justifieth; but the spi∣it giveth life, 2 Cor. 3.6. The Law was gi∣ven to Adam in th Letter, and Moses was he Minister of the Law in the Letter, but, Christ is the Minister of the Law in the spirit: Therefore Moses saith himselfe, A Prophet shall the Lord your God raise up, unto you, like unto me, him shall you heare in all things, Acts 3.22, 23. Deut. 18.15.

Object. It is said, Rom. 15.8. that Jesus Christ was the Minister of Circumoision.

Answ. True, hee was the Minister of it for the truth of God, to confirme the promises made unto Abraham, he was a Minister of it, so as to fulfill the truth held

forth in it: So the word Minister (Diaco∣nos) signifies, God having promised Christ to come of the seed of Abraham, he gives forth circumcision, and divers other ordinances, as Types representing him, and he is the Minister of all, to act and fulfill all, and to bee the substance of all those types for the truth of God: Else God had not been true in his promises, neither had salvation been obtained either by the Fa∣thers, to whom the promises were made, or the Gentiles who were a-farre off, and likewise included in the promises: There∣fore hee was the Minister of circumcision for the truth of God, to confirme the pro∣mises unto the Fathers, and likewise that the Gentiles might glorifie God for his mercy: Not so much a Minister in the gi∣ving forth of it; but in the fulfilling of it, which gives occasion to the Gentiles to re∣joyce and praise the Lord.

Object. Paul applieth the words of Mo∣ses in the Law, Deut. 30.12, 13, 14. Rom. 10.6, 7, 8. to be the righteousnesse of faith, The righteousnesse of faith speaketh on this wise.

Answ. It is true, that Christ and the righteousnesse of the Gospel, was included

in the Law. There was a literall or externall righteousnesse expressed in the letter, to which were externall promises annexed: but there was a spirituall and internall righteousnesse included, which, onely be∣leevers were made partakers of, which was a righteousnesse brought in by Christ, and obtained by faith, which is the law in the Spirit, or that spirituall righteousnesse of God, that beleevers are made partakers of, which is the second thing propounded, what the Law in the spirit, is.

Secondly, the Law in the spirit, or the spirituall righteousnesse contained in the Law, as you have already heard, is the righ∣teousnesse of God, which every beleever is made partaker of. Note these two words for the more full clearing of it.

First, that there was a spirituall righte∣ousnesse included mystically in the letter of the Law, which none ever saw into; but those spiritually enlightned. Paul had ex∣perience of it, Rom. 7.14. For we know that the Law is spirituall, but I am carnall. The Law in the Letter was not spirituall: For the same Apostle could say, that he walked concerning the righteousnesse of the Law in the letter, blamelesse, Phil. 3. yet he call••

it, a fleshly walking: If any man had cause of glorying in the flesh, I much more. And he saith, he was alive once without the Law; but when the commandement came, sin revi∣ved, and I dyed, Rom. 7.9. alive, without the Law, in the spirit; for, he was not with∣out the Law, in the letter: by that it was he judged himselfe to be alive; he walked concerning that, blamelesse; but when the commandement came, that is, when the spiritual righteousnesse of the law was un∣folded, which was no lesse than the righte∣ousnesse of God; then he saw how short he came of that righteousnesse: hee was yet but in the letter, in the flesh, and not in the spirit; Then sin revived, I died

Secondly, that this Law in the spirit, is that spirituall righteousnesse of God, that beleevers are made partakers of, 1 Cor. 3.6. The letter killeth, but the spirit giveth life. The letter killeth, the letter requireth an exact and perfect obedience, which none was able to performe; and so, the very let∣ter of the Law did kill. So at first it kil∣led Adam and all his posterity; and so it killed the Jewes, being given forth in a more large way; for it was the administra∣tion of death: but the Spirit giveth life, viz.

the Lord Jesus, the spirit and substance of the Law, both morall and ceremoniall; for the first man was made a living soule, to an∣swer a morall righteousnesse; the second was made a quickning spirit, to give life to those, dead in the first Adam: And as the Father hath life in himselfe; so hath he given to the Son to have life in himselfe, and hee quickneth whom he will, John 5. The Law, in the letter killeth; the law, in the spirit, quickneth: Therefore Christ saith, I came not to destroy, but to save, Iohn 12.47.

Secondly, what the Gospel is, There is likewise the Gospel in the Letter, and the Gospel in the Spirit: The Gospel in the letter; which properly doth signifie glad tidings: and this Gospel is to goe forth a∣mongst all; but none are made partakers of it in the spirit, but beleevers: All are made partakers of it in the letter, it is glad tidings to all; and that in a double sense: 1. It is glad tidings to all; for, all have a Being by it: it is that which hath made peace for all; an external peace, in taking a∣way that present curse.

Secondly, it is that wherein internal and external peace is held forth and propoun∣ded to all, which is glad tidings; none are

exempted in the letter, til they exempt themselves through unbelief, and so judge themselves unworthy of eternal life.

Secondly, there is the Gospel in the let∣ter likewise, as it is a Gospel of spiritual peace and reconciliation: And thus every beleever receives it, first in the letter, through the power of the spirit, and this is Christ in the flesh, dying upon the crosse, taking away the condemnation of the Law in the letter. And this is that an∣swers the guilt of sin in the natural con∣science; a visible satisfaction for a literal transgression: This was Gods way to take away sin, and this is the first discovery God makes of himself to a sinner, because he is pleased to conform himselfe to that way that might best suit with our understan∣ding, and so by degrees to draw us up more in the spirit unto himselfe, and this is the Gospel in the letter, answering the Law in the letter, and the conscience trou∣bled through the sense of sin, which is the first knowledge of Christ; and is (indeed) but a knowledge after the flesh, and so is in the esteem of the Apostle, but a carnal knowledge (that is) being compared to the spiritual knowledge: therefore the A∣postle

saith, 1 Cor. 3. I cannot write unto you as unto spirituall, but as unto carnall, even as unto Babes in Christ. Note, I doe not speak thus of the knowledge of Christ upon the Crosse, and the application of it, taking away the guilt of sin, as a low and slight thing in it selfe: For first, it is Gods way to satisfie sinning souls, and so none ever partake of mercy, but by this way. Secondly, it is that, being wrought by the spirit of Christ, brings souls under the de∣nomination of children, 1 Iohn 2.12. Thirdly, it is that by which the soule en∣joyes much joy and peace; who so hath obtained it from the Lord, hath obtained a good degree, and much boldnesse in the spirit. Yet fourthly, God usually by this way, brings souls up into a spiritual union with himselfe, and in comparison of the souls enjoying of God in Christ, the Scrip∣ture calls it a carnall or fleshly knowledge: and doubtlesse many may attain the know∣ledge of the Gospel in the letter, and may own a dying Christ upon the Crosse, and yet be but a humane faith, a literal Gospel, and never truly known in the Spirit. But those who are brought to the knowledge of and beleeving in, Christ dying upon the

Crosse, by the saving work of the spirit, shall grow up in the more spirituall know∣ledge of him.

Secondly, the Gospel in the spirit is the righteousnesse of God imparted in the spi∣rit to the beleever: it is the making of the beleever partaker of the same nature, of the same spirit that was in Christ Jesus. The Gospel in the spirit is the same as the Law in the spirit, and represents the spiritual righteousnesse of God, with which he in∣tends to cloath his people, and it is cal∣led, The righteousnesse of God in Christ, 2 Cor. 5. As there was a literal transgressi∣on of the Law; so there is a Gospel in the letter, to answer it; & a Christ dying upon the crosse. As there was a spirituall righte∣ousnesse included in the Law; so likewise is there a spiritual righteousnes in the Gos∣pel, that is, in Christ, they are both in Christ: the former righteousnes is the knowledge of Christ, without, as dying, and satisfying: the second, is the knowledge of Christ spi∣ritually formed in us, which is here done in part, and we shall in the conclusion bee wholly changed, and swallowed up in that spirituall righteousnesse. And indeed here lies the great mystery of the Gospel in these three particulars.

1 God in Christ, 1 Tim. 3.16. 2 Christ spiritually in the Saints, Christ in you the hope of glory, Col. 1.27. 3 That ful spiritual change into the spirit at the last day, 1 Cor. 15.15. So that this is the glad tydings of the Gospel in the spirit, not only that wee are made one with God, but likewise that wee are made one in God; he dwelleth in us, & we dwell in him, and wee now serve no longer in the oldnesse of the letter; that is, with our old nature, in the old letter given forth to Adam, & by Moses to the old end, the obtaining of righteousnesse, but in the newnesse of the Spirit; that is, the renewed mind by the spirit, to a new letter written in the heart, to a new end, to glorifie the name of our Lord Jesus, and to declare our cōformity to him in the spirit. That this is in the Gospel, in the spirit, which the Lord Jesus brings up his unto by degrees; the Scriptures in the spiritual understanding will declare, not onely for confirmation, 2 Cor. 5.16. with Heb. 10.19, 20. In the first, the Apostle saith: Henceforth we know no man after the flesh; yea, though wee have known Christ after the flesh, yet henceforth we know him no more after the flesh. Note first there is a knowledge of Christ after the

flesh, even of the Saints; Although we have known Christ after the flesh, yet know we him no more. Why? vers. 17. If any man bee in Christ, he is a new Creature, Christ is for∣med in him after the spirit, and hee comes now to know a spiritual Christ within him, as well as a fleshly Christ without him. The second Scripture saith, Wee have boldnesse to enter into the holyest, by the blood of Christ, by a new and a living way, that he hath consecrated for us through the veil; that is to say, his flesh: where likewise note, that the bloud of Christ is but the way in∣to the holyest, and the flesh of Christ is the veil, through which we enter into the ho∣lyest; that is, into the spiritual and heaven∣ly injoyment of God. We come first to the flesh, and secondly to the spirit, the flesh being the way to the spiritual enjoyment of him, where Christ is entred already in the perfection, and will in conclusion draw all his spiritual Ones after him unto the same perfection, into the same glory.

Object. If this be the Gospel in the Spi∣rit, to know Christ no more after the flesh, and to live in the spirit, to look upon Christ as the way, in the flesh, into the spi∣rit, or holyest where he is; then what need

of faith so much spoken of in the Scrip∣ture, the just shall live by faith, and We are justifi••d by faith? &c.

Answ. 1. Faith may be acted not on∣ly on Christ dying upon the Crosse, but in Christ living in the soule: that is, my be∣leeving that Christ is spiritually formed in me; as wel as that he hath dyed for me, that I am justified in the spirit, as wel as in the flesh; faith hath the same object in the spirit, as in the flesh, to beleeve that Christ lives spiritually in the soule, and that it shal bee swallowed up in the conclusion wholly in the spirit.

2 There may be often occasions to make use of faith likewise, while we are in this body of flesh: although the soule obtaines a good degree of the enjoyment of the spi∣rit, from, and in God; yet there wil bee through the presence of corruption some stirre and trouble: and this God in his wisdome permits for ends best known to himselfe. The Apostle Paul, who lived exceeding highly in the spirit, sometimes in the third heaven, that is, in the highest discovery of God; yet he meets with a thorn in the flesh, the messenger of Satan to buffet him, that was, some strong lust in

the flesh, that might cause him to look down again: And the reason he renders, Lest he should be exalted above measure, 2 Cor. 12. For, the truth is; if God should cause any one to live alwayes in heaven, that is, above all lusts and corruptions, in the highest discovery and enjoyment of God; he would be ready to be lifted up a∣bove measure. Experience teacheth us as much, ready to look upon all knowledge and enjoyment, beleeve it to be nothing but carnal; therefore he brings down Paul, that he might exercise faith, and live upon grace, as well as others, My grace is suffi∣cient for thee, My strength shall be perfected in thy weaknesse. So that notwithstanding this life of a Christian in the spirit; yet there will be the use of faith alwayes ei∣ther in the Spirit, or in the Letter: some∣times God brings a soule to live upon grace, as it was revealed by Christ in the flesh, and brought home and enjoyed by the spirit: when we are at home in the bo∣dy, we are absent from the Lord in the spi∣irit; but when we are absent from the bo∣dy, we are at home in the Lord in the spirit.

3. There is a continuall use of Faith, and

that of the most spirituall Christian, with relation to the perfection of our eternall injoyments: for, the Saints do not onely injoy a onenesse with God here, and from hence much spirituall and internall glory; but by faith, believes, and hope, expects that perfection of glory hereaf∣ter, wherein it shall be perfectly made like unto Christ, when this vile body shall be changed, and made like unto his glorious body, which at present so acts it selfe even in the Saints, which prevents them even of that perfection of glory, which they by faith expect when the change comes: when Corruption, shall put one Incorrupti∣on, and Mortall, shall put on Immortality: When this naturall body shall become spiri∣tuall; then shall be fully injoyed what hath been by faith believed, and by hope expected; and of this hath the spi∣rituall Christian a taste, in the spirituall injoyment of God here, although not as then so fully swallowed up in that glory.

Obj. But it seemes that Christ in the flesh is the way to Justification and glo∣ry, the way into the holyest, which is heaven it selfe, where none shall enter till

they are changed, but Christ who is entred already, Heb. 9.24.

Answ. True, Christ is entred into hea∣ven it selfe onely in perfection, but be∣leevers they enter likewise in part, viz. when they are got within the veil, that is to say, the flesh; then they see into the spirituall mystery and mansions of glory unconceivable, and indeed un-utterable, as the Apostle saith; and desire to live continually within the veil, if it might be, while they are here, yet they are raysed up more and more, in the spirit: and in the conclusion, shall be for ever with Christ within all veiles, which was best of all; as the Law in the Letter was a veil to the Gospel, both in Letter and Spiri••, 2 Cor. 3.14. So is the Gospel in the flesh a veil to the Gospel in the Spi∣rit, a veil through which, and within which all the Saints by degrees shall ful∣ly enter.

Qu. What is the difference between the Law and the Gospel?

Answ. The difference is both in the Letter, and in the Spirit, the Gospel in the Spirit is the substance of that righte∣ousnesse, spiritually included in the Law,

as the Type, Image, or Character of that spirituall substance the Saynts are parta∣kers of. Hence, it is often called the Law in the Spirit, the Letter killeth, the Spi∣rit giveth life, and I through the Law am dead to the Law, that I might live unto God, Gal. 2.19. that is, I through the Law of the Spirit, that is, the righteousnesse of God in Christ, am dead to the Law in the Letter, that I might live unto God in the Spirit, and not to the Law and selfe in the Letter.

2. Difference is in the Letter of the Law, and so of the Gospel, and this is glorious, for the letter of the law required a righteousnesse that was broken, death ceiseth on all by that meanes, the Gos∣pel in the Letter holds forth a righteous∣nesse in Christ, fulfilling the Letter of the Law so that what righteousnesse is in the Law required, is obtained by Christ, and every beleever is made partaker of it, and so the difference is, 1. The Law prescribes a Rule, the Gospel fulfills the Rule, Mat. 5.28. The Law requires a righ∣teousnesse, The Gospel fulfills that righ∣teousnesse. Rom. 10.3. The Law was the

administration of death; the Gospel, the administration of life.

Qu. Is not the Law in the Letter, a Rule to beleevers?

Answ. 1. Not as it was handed forth by Moses, from Mount Sinai: so it was a killing Letter; but 2. as it was taken in∣to the hand of Christ, and so satisfied and handed forth by Christ being turned into Gospel-Rules; it remaines a Rule, so farre as we are in the flesh, I meane, in the knowledge of Christ after the flesh▪ but as God writes his Lawes in the he••ris of his people, and taketh them up in the spirit; so shall they live above the Law in the Letter, even of the Gospel; yet not without: for they have it within them: it is in their hearts; and so they are a Law unto themselves: Then the Rule in the Letter is as a stay in the hand, or as a guide in the way, helping the soule up to the Spirit, and then he walkes not after the flesh, but after the spirit, having the Law of the spirit of life within himselfe, guiding him in the way of holinesse, and so that Scripture is made good, 1 John 3. The annoyntings which you have received shall teach you all things,

and ye need not that any man teach you: and The spirituall man judgeth all things, yet he himselfe is judged of no man, 1 Cor. 2.14.

Application: To incourage the Saints in the power and spirit of Jesus to presse forward after this knowledge, and injoy∣ment of God in the Spirit: this was Paules resolution, who had tasted of the spiritual discoveries of God (as deeply as any) to presse forward after perfection, Phil. 3. Forgetting things that are behinde, not alwayes living below. The effects of it will prove very glorious. 1. It is that by which you shall be able, with the more evidence of light and truth, to judge of things that differ, the spirituall man judgeth all things. 2. It is that will make the life of a Christian exceeding glorious, carrying him through all difficulties with much spirituall joy. 3. It is that will put a period to all differences and divisions amongst the Saints. Divisions flow from our ignorance, and dwelling so much in the Leter, 1 Cor. 3.3. where∣as there are among you divisions and strife; are ye not carnall, and walke as men? Those divisions, and that strife amongst the

Saints about things in the Le••ter, argue that they are exceeding carnall, but this knowledge of God in the Spirit, will as a mighty Gu••••e swallow up all those lit∣terall differences, and put an end to all strife, both among particular Saints, and in the Nations. Esa. 2.2.3.4. When once the Mountaine of the Lords House (which is his Saints) comes to be established on the topp of all Mountaines and Hills, that is; in the spirituall injoyment of God, a∣bove all carnall and fl••shly things; then shall all warres and divisions have an end, and not till then.

4. It is that will cause many a glori∣ous Starre to fall from heaven: many who have acted much after the Letter, will upon the discoveries of the glory of God in the Spirit; fall from that light they seemed to have.