A CAVEAT TO All True Chriſtians, Againſt the ſpreadings of the Spirit of Antichriſt, and his ſubtile endeavours to draw men from JESUS CHRIST.
Propounded to them by J. Horn, one of the unworthieſt of Chriſts ſervants in his Goſpel, a Preacher thereof in South Lin, Norfolk. Together with ſome brief Directions for their orderly wa•…ings.
Ceaſe my ſon to hear the inſtruction that cauſeth to err from the words of knowledge.
Let not thine heart decline to her ways, go not aſtray in her paths; For ſhe hath caſt down many wounded; yea many ſtrong men have been ſlain by her. Her houſe is the way to hell, going down to the chambers of death.
Let that therefore which ye have heard from the beginning, abide in you; if that which ye have heard from the beginning abide in you, ye ſhall continue in the Father, and in the Son. And this is the promiſe which he promiſed us, even eternal life.
London, Printed by R.W. for T. Brewſter, and G. Moule, and are to be ſold at the three Bibles at the Weſt-end of Pauls. 1651.
IT is the Councel of the Apoſtle John, not to believe every ſpirit, but to try the Spirits whether they are of God. And ſure there is now as much need of this counſel as ever, becauſe there are diverſity of Spirits and Prophets gone out into the world, and all pretend to God; but all confeſs not (that is, magnifie not, or lead not to exalt) Jeſus Chriſt come in the fleſh; but divers of them deny, or undervalue that; by which it is manifeſt that they are not of God to thoſe that duly try them, but that they are of that ſpirit of Antichriſt, of which we have heard, that it ſhould come into the world: And truly, though it be an heavy judgement of God to order ſuch a ſpirit of error to enter into, and amongſt men, and men to be poſſeſſed and acted by him; yet if the matter be well and duly conſidered, it will appear a juſt and righteous judgement, and may afford us much matter of warning: For wherein hath, or could God have teſtified or commended his love more to the world, then in giving forth his only begotten Son to be believed on; and to that end to be delivered to death for our offences, and become the propitiation for our ſins, and being raiſed again and glorified to hold forth in and through him unto us an immeaſurable fulneſs of glory and ſalvation? And what might God look for, and challenge at our hands for ſo great goodneſs, leſs then all poſſible thankfulneſs, and moſt chearful ready receit of, and ſubmiſſion to him? but alas, how contrary are the returns that he findeth from men? What is there that is ſo little regarded, and ſo much neglected as this his Son? what ſo little received and fed upon by men? Is not the preaching of the Croſs of Chriſt become fooliſhneſs, again, not onely to the rude and prophane, or to the Pharaſaical, that eſtabliſh to themſelves a righteouſneſs of their own; but which i•the moſt to be lamented, to ſuch as have taſted of his goodneſs, and had him livelily ſet•orth to them: even many ſuch have crucified•im to themſelves afreſh, and have not obeyed the truth, ſo far as to cleave with ſtedfaſt purpoſe of heart unto him. Many that have received the•tdings of Chriſts Death and Reſurrection for them, as ſometimes the Iſraelites the Manna with joy and admiration, have with them alſo after a while grown weary thereof, as if it was a light bread: and their ſouls have loathed him, and luſted after ſome other thing to feed upon, that might more puff them up in themſelves, and give more ſenſual ſatisfaction. And alas, how few are there who are not more or leſs tainted with this infection, as if there was not an enoughneſs in Chriſt, & his Death, Sacrifice, and Mediation for them to feed upon: Now what more juſt with God, then that his ſo great love being ſo abrogated, and ſo nothing ſet by, ſhould turn to jealouſie, and that he revenge the injury done unto his Son, and to himſelf with the heat of indignation, by ſending to them (as to the Iſraelites for their offence, fiery Serpents, Numb. 21.) ſpirits of error, and of deluſion; that becauſe they received not the love of the Truth that they might be ſaved, but had pleaſure in their unrighteouſneſs, in diſeſteeming ſo great a witneſs of love, and not in the truth; therefore the efficacie of error ſhould infatuate them, and carry them headlong into deſtruction; the abuſe and contempt of greateſt love deſerving to be revenged with the ſevereſt condemnation: But alas, where the ſpirit of Error hath gotten rooting, how many are there ſo ſtrongly giddified therewith, that they make but a mock of theſe things, and think there is no other hell but what here befals them; throwing up the whole Chriſtian Faith by the very foundation! A piteous, and much to be bewailed miſchief, which cals for not onely our beſt endeavours, by Prayers and Supplications, and faithful Inſtruction to prevent its ſpreading; but might alſo challenge in many the Magiſtrates inſpection; that as of late they have worthily made an Act to prevent and puniſh Blaſphemy againſt God, ſo they might endeavour to ſtop the over-free ſpreading of Blaſphemy againſt Chriſt by the like proviſion. But for that, its our buſineſs to pray God rightly to direct them, and that none of them that ſhould diſcountenance ſuch evil, be either tainted therewith themſelves, or ſo far deſtitute of that ſpiritual Eye-ſalve, as not to have thereof a right diſcerning.
As for your parts, Worthy Friends, I hope you have received ſo much of that holy Unction as hath helped you to underſtand the wiles of Satan; ſo that I may ſay to you, as the Apoſtle in 1 Joh. 2.21. I write not to you becauſe ye know not the Truth, but becauſe ye know it, and that no lie is of the Truth; both bleſſing God that he doth keep you in ſo evil a day; and praying for you, that yet ye may be filled with the Spirit of Wiſdom and Underſtanding, and ſo more abundantly anointed with that ſpiritual Eye-ſalve, that ye may be further able to diſcern things that differ, and ſo be kept for even. And indeed I know no better thing that I can wiſh for you then that; for where that is not, I know not what elſe can preſerve men: For Satan coming not in his own colours, but diſguiſed as an Angel of Light, not as an enemy but (as of old the Serpent) as a friend that will ſhew the way to a more happy and glorious condition, its an eaſie thing to be circumvented by him; ſuch high expreſſions, ſuch glorious ſpeeches, ſuch enticing and ſwelling words (though full of vanity to a ſpiritual diſcerning) becauſe they have not the bread of Life, the foundation of our hope in them, with whom are they not taking?
The conſideration of which having preſſed me forward to the writing and publiſhing of this ſmall Treatiſe (in which though I be but weak, I have endeavoured according as by Covenant I am bound for the rooting out of Error and hereſie in my place and calling (though not primely upon that conſideration) to prevent the ſpreading of this grand infection; that though I have little hopes of reducing thoſe that are corrupted, yet I might be a means to ſtabliſh ſome that are wavering and prevent their falling) I have choſen, as to the Saints in general, ſo to you in particular, to Dedicate and preſent it, out of that reſpect I bear to you; and the good thats in you, and ſenſe of obligation upon me toward you. Deſirng God ever to guide and preſerve you; And you yet to account me,
YOu cannot but know that the Church of God is in Scripture reſembled to a natural body, wherein are many members united to each other, and to one head, and by one Spirit growing up in exact unity; now as in the natural body there may be many infirmities, and many things are liable to offend and hurt it, ſo alſo is it in this myſtical: ſometimes it may be ſubject to diſtempers by nauſeous, crude, undigeſted humours the want of thorow cloſing with, and drinking in divine truths, or the drinking in untruths, may occaſion a ſurfeit, and averſation from truth; ſometimes flatuous and windy humours of pride, high-mindedneſs, and lying ſpirits getting into ſome of its members, may diſtemper it; ſometimes feavouriſh heats of violent headineſs inſtead of wel-tempered zeal for God and godlineſs may inflame it; and ſometimes the cold aguiſh, or palſie humours of deadneſs in, & benummedneſs to Spiritual motions in its tendency to its ſpiritual and ſupream end, may ſo ſeize upon it, as much to impair its ſtrength, and to appearance bring it nigh to death; But God, whoſe Temple it is, hath provided for it againſt ſuch diſtempers and dangers both meat and medicine to feed and cure it: As Chriſt himſelf is the prime and great tree of life, in whom the word is ſo united to the humanity, that the humanity was ever in all times of Winter blaſts, and Sommer droughts refreſhed and upheld thereby, and made glorious, fruitful, and his fruits are good and proſperous, fit to feed, and his Leaves full of vertue to heal the Nations: So is every one that through grace is brought to believe in Chriſt, and gathered up into unity with Chriſt, and lives upon the word of Chriſt, Pſal. 1.3. as a tree planted by the waters ſide. Jer. 17.7,8. Even one of thoſe trees of life that grow upon the banks of that great river of the knowledge of God in Chriſt, that proceeds from out his ſanctuary, and runs from beſide the Altar (or ſacrifice of Chriſt) and under the threſhold, (the Goſpel and its Ordinances holding forth Chriſt) Ezek. 47.1.2.12. whoſe fruit is for meat, and its leaf for medicine: The lips of the righteous feed many; and their fruit is as a tree of life, Prov. 10,21. and 11.30. the doctrine they receive from Chriſt is a wholſome doctrine, 1 Tim. 6 3.4. and full of healing, by which they are more and more rooted into, and united with Chriſt, till they all grow up into ſuch a cloſe and full union with him, that the many trees on the banks of that river. Rev. 22.2. be made perfectly but one on both ſides of that river, Eph. 4.13. Till we all come in the unity of the faith, and acknowledgement of the Son of God unto a perfect man. Now I knowing that in this body there are at preſent (as at other times) not only many inward weakneſſes, but alſo many things from without indangering it; yea, that many parts of it are ſorely laid open to infections from divers that ſeem to be of it, or converſe with it; though I be leſs then the leaſt of all Saints, yet according to the meaſure of the gift of Chriſt given me, I have endeavoured to adminiſter that that I have from the head, which may make for its ſtrength and nouriſhment; yea, and to hold forth ſuch of his Leaves ſupplied to me by his good hand, as may either prevent or cure the infections feared; deſiring that we may all ſo preſs after further knowledge of, and growth in Chriſt, as that yet we may be kept from imbracing falſe Chriſts, and from being ſnared by the poiſon of thoſe falſe Prophets, who inſtead of haſtening mens growth up into Chriſt, which they pretend, do ſecretly and ſubtilely corrupt men from the ſimplicity that is in Chriſt; as if a man by ſtretching of a twig to make it grow longer, ſhould pull and ſever it from the body of the tree upon which it groweth. As for the mind to be without knowledge is not good; ſo he that haſteth with his feet ſinneth, Prov 19.2. I deſire that what I preſent to you in love, and for your good, may be taken in good part, and ſoberly conſidered by you, and that what you ſee to ſuit with, and proceed from that good spirit of God, that is but one and the ſame in all ages, and gives unity to the body in all its memberly differences, may be received and held faſt by you; and if in any thing you ſee either further or better then I, impart of your meaſure alſo to me, that we may grow up together by that which every joynt ſupplieth, all holding faſt, and not letting go the head from whence we receive the right and true ſpirit that will give us to increaſe: So ſhall our feet abide within the gates of Jeruſalem, and the Lord himſelf ſhall dwell amongst us, ſhall judge, rule and teach us, and in his teaching we ſhall not be vainly puft up with a carnal mind, like thoſe bodies that are puft up with unwholſome humours, but grow ſolidly fat and well-liking, and ſhew that he is gratious, and that there is no deceit or unrighteouſneſs in him. To him, and the word of his grace, which is able to build you up and give you the inheritance, I commit you, with my ſelf, being
REader, It will ſomewhat conduce to thy right underſtanding what is in this Treatiſe preſented to thee, to take notice of, and Correct theſe following miſtakes, which through my abſence from the Preſs, and the Printers overſight have happened, viz.
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BEcauſe there are many lay claim to the name of Saints, who yet are not rightly ſuch, and ſo apply to themſelves the priviledges of, and inſtructions proper to them, when they appertain not to them: I ſhall in the firſt place ſay ſomething by way of Deſcription of•he true Saints of God to whom that title pro•erly may be given, and therein ſhew both Firſt, What and who they are not; And then Secondly, What, and who they are.
They are not
PRophane looſe perſons that live as they liſt, and follow their luſts, whether they•e ſuch as never knew or walked better, or ſuch〈1 page duplicate〉1〈1 page duplicate〉2as having known and walked better, are relapſed again to their former or worſe corruptions; this is ſo known a thing, and ſo generally granted that I ſhall not need to inſiſt upon it: The Scripture calls ſuch ſons of Belial, ungodly, unholy ſinners, and oppoſeth them (and chiefly the latter ſort) unto the Saints.
2. They are not men that have nothing more then civil education and moral honeſty, let them be accompanied with never ſo good natural parts and abilities; moral honeſty in a juſt dealing in things pertaining to men (though a thing found in Saints and to be practiſed) makes no•men Saints; for there have been many ſuch before any ſanctifying force hath paſſed upon them; yea many ſuch have been not only without the knowledge of God, but alſo oppoſite in their hearts unto it; Paul had ſuch a carriage while a Phariſee, and ſo the young man ſpoken of in Matth. 19.20. Yea many ſuch there may be found that have no ſavor of Piety, but and profeſt worſhippers of Mahomet or Paganiſ•Idolators; even ſuch muſt have another birth, birth from heaven before they can enter God Kingdom, Joh. 3.3.5.
3. They are not every one that is of this o•that Opinion or Judgement in matters of Religion; not every one that opines, conceives, o•joyns with a right profeſſion or form of Doctrine, ſeeing many ſuch may be looſe in hear3 and converſation, And many have a form of godlineſs that deny the power of it. 2 Tim. 3.5. Many may be guilded over with a fair profeſſion, that yet are rotten underneath; true doctrines do much conduce to the making and leading on Saints, if minded and ſubmitted to, and ſome points are uſeful as means to direct men to, and facilitate their Piety and Saintſhip more then others (perhaps more commonly received for true) which yet are not accompanied with true Piety, or Saintſhip in all that profeſs them. Rom. 1.18. 2 Cor. 6.1. Some hold the truth in unrighteouſneſs, and receive good doctrines in vain, becauſe not deep enough into the heart, or becauſe not ſingly ſo as to be acted by them. Not every one that ſaith unto Chriſt, Lord, Lord, ſhall inherit the Kingdom, &c. Matth. 7.21. of the ſame judgement or opinion many times ſome may be Saints in light, others devils and walk in darkneſs, Joh. 6.70. Chriſt hath Chaff and Wheate in the ſame floore of profeſſion; a Judas that was a Profeſſor and Teacher of the ſame Doctrine with the other Apoſtles.
4. They are not the ſons of Hagar, born of the bond woman, Gal. 4.22,23,24. &c. not every one that hath a zeal of God, for ſome have a zeal of God, but not according to knowledge, Rom. 10.2. are zealouſly affected in a wrong way, and think themſelves to be knowing people too, as the Phariſees that took it in great ſcorn that4 they ſhould be accounted blind and unknowing. Joh. 9.40. Its not every one then in whom much knowledge in their own and others apprehenſions with much zeal and ſtrictneſs for Ordinances, Worſhip, Religions, Actions and Practiſes meet together that is a Saint of God; The old Phariſees had all this according to the Church State then openly owned and judged true and right, and yet not Saints but Hypocrites, whited walls, and painted Sepulchres. There are that have been trained up in religious duties from their youth, or that having been prophane and looſe, and meeting with the Doctrine of the Law, conſiſting of Precepts, Promiſes, Prohibitions, and Threatnings, have been convinced of their wayes that they were ſinful and tended to deſtruction, and ſo for fear of hell, and out of a deſire to be ſaved have reformed their courſes and converſations, let go evil company and practiſes, and ſet upon zealous and religious performances, yea and perhaps eſpying ſome defects in the way of worſhip they have walked in, have left ſociety in ſuch a way, and put themſelves into a purer as they have perceived, and attaining to ſomething in theſe ways do from their betterneſs of way & walking from others judge themſelves alive to God, and call themſelves the Saints and holy ones, apply to themſelves all the promiſes in Chriſt: who yet are deceived herein, the bottom of all this being not5 Grace or Love from God apprehended by them, and ſpringing up life in them, but their own convictions, ſorrows, changes, reformations, and alterations from the Law of God, or the Precepts and promiſes of the Goſpel in a Law way underſtood and minded, is the ground of their hope, though yet they will (as alſo did the Phariſee, Luke 18.10,11. ) put all theſe their convictions and converſion upon the grace of God, and thank God for it. Now theſe in as much as their Converſion and Religion is the product of a Doctrine of Works, the Covenant given in Sinai anſwering to the bond maid Hagar; and inaſmuch as from their changes ſo wrought their hope is ſprung up, and their concluſion of Saintſhip is made, they muſt indure the ſentence that the Scripture gave upon the ſon of the Bondwoman; Caſt out the Bond-woman and her ſon, for the ſon of the Bond-woman ſhall not inherit with the Free-woman and her ſon. Gal. 4.30. As Hagar was to have been a ſervant to Abraham and Sarah, but not for the generation of children; ſo alſo did God appoint the Law for convincement of ſin till the Seed came, but not to beget ſons to God, or ſuch Changes and Reformations as ſhould be the ground for their judging themſelves Saints and confident expectation of the Kingdom. They then that are of the works of the Law, Gal. 3.10. (that hold by the title, and lay claim upon that ground to Saintſhip, be their knowledge6 never ſo much, their zeal never great, their profeſſion never ſo accurate according to the Rule, as pertaining to the appearance of their works yea, be they of what name or profeſſion ſo ever) they are all under the curſe, and are to be ſeparated from this Saintſhip, and thoſe to whom it is to be applied. Saints they may perhaps judge themſelves, and be judged by others but none of Gods Saints they are, according to the prime ſenſe of the Word; nor ſhall they be owned by him for ſuch, but judged theeves and robbers that have climbed over the wall, and ſtok•the priviledges and paſture of Chriſts ſheep unto themſelves, which ſhall therefore be taken from them, Joh. 10. To all ſuch of what ſociety or profeſſion ſoever is that to be applied to, that was ſpoken to Nicodemus, Joh. 3.3.5. They muſt be bo•…of water and Spirit, or elſe they cannot ſee or enter the Kingdom of God, but have their portion with unbelievers.
5. Its not every one that hath been in Trance, or ſeen Viſions and Apparitions of Glory and excellent things, though from God himſelf; for ſuch was Balaam and yet no Saint〈◊〉God, but a falſe Prophet, Numb. 24.4. Or th•…hath power to work ſome miracles, or caſt o•a devil, Matth. 10.1.4. for ſo had Judas, an•thoſe in Matth. 7.22. Some ſuch alſo may hen•be diſcharged; and yet its to be feared that many of thoſe that in theſe times call themſelves7 Saints, have no better foundation then one or other, or at moſt all of theſe laſt forementioned falſe grounds, in whom is fulfilled what in former times the true Churches of Chriſt met with, they are ſuch as ſay they are Jews (men intereſted in the Covenant of God, and of Chriſt) but are not, but do lye, and are (many of them) of the Synagogue of Satan, Rev. 2. Take heed my friends, that none of you that read theſe things, lean upon ſo weak foundations, as that you are of ſuch or ſuch an opinion, either really, or in your apprehenſion right, that you are are zealous, reformed, of ſuch a Church or Congregation, having all Chriſts Ordinances purely, have had ſuch viſions of glorious things concerning Gods Church and people, &c. thence concluding your ſelves to be Saints. But I ſhall come to the Diſcription of a Saint affirmatively.
A Saint hath his name from Sanctification; Now to ſanctifie is to ſeparate or ſet apart from common and prophane to holy uſe, from being a mans own, and for himſelf, to be Gods, and for God, which in reall Saints is done by God, and according to his Will. Heb. 10.10. And God doth it by his Spirit, and in the8 Name of his Son, who hath fore-offered up himſelf to God for men. 1 Cor. 6.9.11. The Spirit of God in the Word, or Name of Chriſt preached, or unfoulded to them, diſcovering the Grace or good will of God towards men, in the Gift, Death and Sacrifice of Jeſus Chriſt, and thereby killing and crucifying them to the fleſh (all fleſhly birth, parts, wiſdom, righteouſneſs, goodneſs, affections and luſts of their own) and in drawing them to Chriſt to believe in him and his bloud, and ſo to communicate with his Sacrifice, ſanctifieth men and makes them Saints or holy unto God; it being the anointed one Chriſt himſelf that is their ſanctification; by being in him they become ſeparared from the world, and are made Gods lot, part and portion, a people holy to him. Saints then are a people created in Chriſt Jeſus (or begotten and born to God in the Knowledge and faith of his Son) by the power of the Spirit; a people born of the Promiſe of God, or word of Promiſe, that is, the Goſpel concerning Chriſt raiſed from the dead, and the ſalvation that is in him, Gal. 4.24,25. Acts 13.32.33.1 Pet. 1.3. and 3.31. The manifeſtation of God, his Mind, Love, Grace and Goodneſs therein being that water in the Word, flowing from beſide the Altar of God, of which it behooves that men be born through the power of the Spirit, working therein, or elſe they cannot inherit the Kingdom of God. Ezeck. 4.7. 9Thats the Free-woman, the Jeruſalem that is above, the mother of us all; by this a man drawn to Chriſt, quickened up and devoted to God in him, is made a Saint of God. So that in this Saintſhip there are theſe two things to be minded.
1. That God in the word of the Goſpel concerning Jeſus Chriſt and his Death, Reſurrection and Mediation hath ſhined in his love to the ſoul, and thereby hath begot and in ſome meaſure quickned up a man to a lively hope, a hope in God, and that founded upon nothing of his own, nor any fruit of the Law in him, whether ſorrow, humiliation, reformation, legall converſion work, indeavour, frame or vertue found in him, but only the grace and love of God as manifeſted in Chriſt; Chriſt dead for him, and riſen for him, and glorified of God for and to him, received into his heart by faith, is there become the hope of glory to him; the ſight or belief of Chriſt crucified for him drew him in to beleeve, not his conceited act or fruits of beleeving made him judge Chriſt crucified for him.
2. That the love and grace in Chriſt thus apprehended by him and giving him hope, changes him into the likeneſs of Chriſt, principles him God-ward, puts a law of love into his heart and carries him after God, and ſo devotes him unto God to Chriſt, to be his, and for his praiſe. So that in a Saint of God there is neither a hope bottomed upon his changing and endeavors;10 nor yet a dead hope without a change, but a change and renovation ſpringing from his hope, and that hope from grace diſcovered in God by Jeſus Chriſt in the power of the ſpirit; he hath his life in love, and lives to the God of Love. And every ſuch ſoul as from the grace of God in Chriſt is quickened up to hope in God, and in that hope given up to be God's & Chriſt's (whatever difference may be found otherwiſe in the fleſh, or in ſome opinions not eſſentiall to the faith) is a Saint of God whether (for the Scripture makes this difference)
1. Children, weak, and as it were but embrio's, Chriſt not yet formed in them, Gal. 4.19. their apprehenſions of Gods love in his Son but weak and ſmall, and ſo their hope and faith but little, and weak, wavering, ſtaggering, not as yet ſetled and confirmed and made ſtrong in Chriſt, who therefore are to be tendred and more warily walked toward, and as it were nurſed up with wholeſome words like milk, and not roughly dealt with, leſt they be broken, and leſt by any abuſe of our liberties or any other way they be ſcandalized and offended. or
2. Young men, ſuch as are ſtrong and have overcome the wicked one, have endured temptations, and have the word of God ſomewhat ſetled and abiding in them, and therefore ablet to bear, and not ſo ſoon ſtumbled nor in ſo great danger of miſcarrying. or
113. Farhers, men well grown and long experienced and ſo more uſefull for begetting and training up others in the knowledge of Chriſt, 1 Joh. 2.14.15.
And to all ſuch as thus by the word of the Goſpel and the grace or love of God therein diſcovered to them in the Death and reſurrection of Chriſt, have been emptied of themſelves and their filthy confidences and rejoycings, and are begot to hope in God and framed to the love and likeneſs of God in ſome beginnings, or in further growth, do I bend my following words with the ſeverall counſels and inſtructions therein given.
ANd firſt of all, I deſire you to minde the ſtate in which you are, which admits of diverſe diſtinct conſiderations. For a Saint is in a meaſure proportioned to Chriſt, and there is a great deal of likenes between them, though alſo mixed with much unlikeneſs.
Chriſt had a twofold nature and diſcent, each12 of which had its diſtinct properties, of God and of man; the Son of God, and the Son of man; according to the fleſh, and according to the Spirit; according to the fleſh of the ſeed of David, according to the Spirit the Son of God, and ſo declared to be with power in the reſurrection from the dead. Rom. 1.2.3. According to the fleſh the Jews knew whence he was, and ſtumbled at him; according to the Spirit they knew him not whence he was, nor did acknowledge him; according to the fleſh he was put to Death and died according to the Spirit or in the power thereof he was raiſed again. He was a man, a man anointed of God with the holy Ghoſt and power: So is every reall Saint or Chriſtian, he is to be conſidered as a man and as a Saint; as of Adam, as in Chriſt of God; according to the humane nature that he hath by generation in the fleſh, and according to the divine nature which he partakes of in the Spirit: He is neither all fleſh, nor all Spirit, but hath ſomething of both; though yet neither in the ſame way had Chriſt his fleſh as he hath; neither hath he the Spirit in the ſame immeaſurable fulneſs as Chriſt had; ſo that in that regard there is alſo diſproportion between them; the very fleſh or body of Chriſt was ſo of God that it was not by immeditate humane generation; and he was ſo the Son of God in the Spirit that he alſo was and is God; and all the fulneſs of gifts and grace was, and is in him: not ſo the Saint;13 he hath his fleſh by humane generation as other men, and he hath a meaſure of the gift of Chriſt in one way or other, but no one hath all, nor can communicate to others as Chriſt can. The man Jeſus Chriſt was the Son of God by union with the word, ſo are the Saints; but not in the ſame manner: there the word was made fleſh, and the perſon ſo made is yet called the word: here the word is united to the ſoul by faith, yet ſo as its not made to be fleſh or man; nor the perſon in whom it is, is made the word: there he was the word before he was made fleſh; here the perſon neither was, nor is the word. There was Death according to the fleſh: ſo there is in the Saint; but not ſo here as there; for Chriſt died to take away Sin and was made an offering for ſin: but not ſo the Saint: the Saint dies becauſe of ſin in him, according to the fleſh, that being quickened in the Spirit he might more gloriouſly live to God, but his Death in the fleſh makes no expiation for ſin, nor is he the propitiation for any others therein. He alſo riſes again with Chriſt, but not for ſuch end as Chriſt; he roſe for our Juſtification, but not we for any others, but to enjoy the benefit of that that we have in him; yea in this alſo there is another vaſt difference between Chriſt and the Saints, that in the Saints are theſe three things, 1. The ſubſtance of man conſiſting of body and ſoul, 2. The fleſh, old man, or ſinfull diſpoſition in them; and 3. The Spirit or14 new man that luſts againſt that fleſh; but now in Chriſt though there was fleſh of Adam and that ſubjected to infirmity becauſe of our ſins, and Spirit or divine nature as the word of God; yet in him there was no ſinfull diſpoſition, no guile was found in his mouth, nor was ſin (in that regard of inherency) ever known to him: in that he died, it was for our ſin; the chaſtiſement of our peace was laid upon him, and through his ſtripes we are healed. Iſa. 53.5. To ſay nothing that he is the Head alſo, and the Saints his members and not the head; He the Advocate for them, the Great high-prieſt above them and over them, they his houſe and people: in which there is evident diſtinction between him and them, and diſſimilitude, which as well as the ſimilitude is to be minded diligently that we err•not. But to return to the eſtate of the Saints according to that twofold conſideration in which there is reſemblance. viz. as of Adam, and as in Chriſt.
COnſider my Brethren, that though ye be Saints, yet ye have ſtill a relation in your perſons to the firſt Adam; you have yet a fleſhly earthly ſubſtance made of the duſt, and that muſt go to the duſt again; an humane ſoul alſo breathed in of God to animate15 that earthly ſubſtance, and this in your naturall and animal being, which is neither of the eſſence of your Saintſhip, nor yet annihilated by it; you are Saints not by carnall earthly generation, but by divine and heavenly Calling of God, and by your inſition into Chriſt the holy one, who unto us is made of God wiſdom, righteouſneſs, holineſs and redemption. And you that are thus called, and thus made Saints, are yet according to your viſible and natural ſubſtance and ſubſiſtence ſons of Adam, mortal men and women; and according to this view and conſideration acknowledge your ſelves in the fleſh yet, in a ſtate of great weakneſs and imperfection, both in regard of mortality and Death reigning in your members, filling you with aches, pains, faintneſs, wearineſs, ſickneſſes, till you be brought down to the duſt of Death, to which you alſo are appointed with other men; it being the portion and lot of men, as men, and ſo of the Saints alſo as they are men; as alſo in regard of ſin the corrupt and curſed principle of fleſh within you not wholly as yet outed by grace, though conquered, and put under and faſtened to the croſſe that it might be deſtroyed; it hath yet ſuch an exiſtence in your fleſh and nature, that it much clouds the minde in ſeeing the things of the Spirit; much dulls the heart in, and withdraws the affections from the cleaving to, and eager purſuit after them, yea16 ſubjects you to uncomly, unſaintly practiſes and behaviors in your walkings, mingling your prayers with miſtakes, diffidence, impatience, dulneſs; your minds with worldly, earthly affections; your walkings one to another with uncharitableneſs, paſſions, offences, raſhneſs, &c. though this fleſh is in ſome more mortified, in ſome leſs; in ſome ſhews it ſelf more one way, in ſome another; ſome are more covetous then others, ſome more uncharitable, ſome more paſſionate, &c. and this is found in Saints as they are ſons of Adam, they inherit from him by Nature their earthly ſubſtance with its infirmities, weakneſſes, corruption, and ſinfulneſs. Not to mention that according to this conſideration there are among Saints many external differences, as of male, female, young, old, rich, poor, Ruler, Subject, Maſter, Servant, Jew, Gentile, Engliſh, Scotch, Dutch, French, &c. all which, with many other like diſtinctions and differences in the fleſh, their grace or ſaintſhip doth not annihilate, nor are they therewith to be confounded; nor are they or their infirmities of ſin or frailty to be wholly diſregarded, as if there were no ſuch things in them, or incident to them•▪ Such their ſtate after the fleſh, is a ſtate of imperfection.
BUt then according to their ſpiritual Being, as born of God, and as in Chriſt, and ſo as Saints, there their condition is far otherwiſe. In Chriſt they are compleate, Col. 2.10. He their Head; and the root of their Saintſhip is altogether perfect and abſolute in him; no death, no ſorrow, no crying, no infirmity, pain, ſickneſs, mortality; no ſin, corruption, or corrupt weakneſs; Old things are paſſed away, behold all things are become new. 2 Cor. 5.17. He is altogether holy righteous, wiſe, ſpiritual, divine, immortal, the Elect of God, the Son and Heir of God, in whom dwels all the fulneſs of God, yea of the Godhead bodily. So that there is no defect or want in him for them, either of life, wiſdome, righteouſneſs, holineſs, glory, or of any thing good for them. He is a place of broad Rivers and Streams in which they may ſwimm, and their eſtate as in him is a ſtate of great glory and perfection; comming unto him, ye are come to ſonſhip, to life, to immortality, to righteouſneſs, to redemption, and whatever may conduce to, or advance your happineſs; and being in him ye are all this: A new creature, partakers of Chriſt, a choſen generation, a Royal Prieſthood, an18 holy Nation, Kings and Prieſts unto God, members of Chriſt, and in and with him called Chriſt becauſe anointed with the ſame holy Unction, and to the ſame glory and dignity, only in ſubordination to him as the members to the head the younger brethren to the firſt-born among many brethren; for in all things he is the firſt and hath the preheminence. And as thus looked upon and conſidered in the Spirit, ye are above ſickneſs, weakneſs, ſin, &c. they have no room o•place in this new ſtate or condition. Nor is the•herein any diſtinction of male, female, maſter ſervant, bond, free, rich or poor, but all in Chri•…are one new man, according to this ſpiritual being; righteouſneſs, ſonſhip, holineſs, with a•the priviledges of Chriſt are alike their portion they are all one in him according to the Spirit however different according to the fleſh: yea, a•cording to the Spirit they are Sion, the belove City, the Kingdom and Temple of God; and b•and his glory appertaineth to them, and is the•…portion. O Iſrael, happy thou, a people ſaved〈◊〉the Lord! Glorious things are ſpoken of thee th•City of God; the moſt high in the midſt of thee,〈◊〉ſhall exalt and eſtabliſh thee, and delight in th•for ever; for this is Sion whom no man regardeth, the place and habitation that God hath choſen, in which he will dwell and reſt for ever, becauſe he hath loved and deſired it. Conſider this O ye Saints, and let your hearts rejoyce in his19 that made you, in him that called you and made you in Chriſt Jeſus, and bleſſed you in him with all ſpiritual bleſſings in heavenly things, according as in him he choſe you before the worlds foundations; and be joyful in your King, in Jeſus the King of Saints that dwels and rules amongſt you, and in whom ye are exalted to all this high condition. This ſtate of glory and perfection in Chriſt Jeſus given you, ſhould be minded by you, to out ballance and chear you up againſt the ſtate of frailty and imperfection experimented in your ſelves: for this like the ſtone cut out of the Mountains without hands, ſhall daſh in pieces, and ſwallow up the other into victory. When that ſtate of weakneſs and mortality ſhall have overcome you in the fleſh, yet ſhall it again be overcome and aboliſhed by this ſtate of glory, and ſhall never more return upon you. Surely friends, did we more minde this high ſtate to which we are called and in which in Chriſt Jeſus we are intereſſed, it would make us bear chearfully the preſent ſufferings of this life, and love him heartily that hath hitherto advanced us: It would lead us to contemn things ſeen and ſenſible, neither to run out in affecting the good, or fearing the evil that in the outwward ſtate is met with by us. So have the Saints in other times walked, trampling upon Death through the hope of Life, and the like of hope in them, contemning the pleaſures of20 ſin for a ſeaſon, for the enjoyment of this eten happy condition, and for the love they bear him that thereto called them. But I fear we•…often ſo taken up, with the view of what we〈◊〉according to the fleſh, that we forget what〈◊〉are in, and according to Chriſt Jeſus; whi•…ſprings from what we come to view in the n•…Conſideration.
FOr though ſuch is the Chriſtians ſtate as Chriſt and as a Saint, yet in a complex joynt conſideration as he is a man in Chriſt, the•appears yet a double imperfection beſide what named.
1. An imperfection of his Union with Chri•…or in the manner and meaſure of his being him, in his rootedneſs into Chriſt, in whom〈◊〉high eſtate is. A branch of a wilde Olive then•taken out, and graffed into a true, is by ver•of that inſition intereſſed in the juice, ſap, a•…vertue of the true Olive; yet the manner of Union with it may for ſome time be imperfec•…It is not at firſt ſo faſt rooted, and ſo firmly un•ted with it as afterward it may be: Thence th•Apoſtle prayed for more rootedneſs of believ•…21into Chriſt; and Chriſt himſelf for further Union of believers in him Epheſ. 3.17,18. Joh. 17.21. Saints perfect in Chriſt, may not be perfectly in Chriſt; their condition admits of growth in this matter; they may come to ſee further into Chriſt, and to attain to greater riches of aſſurance of underſtanding, and ſo grow ſtronger in faith and love, and have their roots deeplier ſtruck into him, cleave to him with fuller purpoſe and reſolution. The more they know his Name, the more they truſt in him, and their calling to him, and election in him made firmer, and they further out of danger of falling from him, 2 Pet. 1.5.10. Yea, as they grow more one with him, ſo they have a more wide and abundant entrance adminiſtred into his Kingdom; his fulneſs flows more out into them, and they become more comprehenſive of him. In this regard is that difference amongſt Saints that was•oted in the beginning; Some babes in underſtanding, and weak in faith, eaſilier ſhaken and perverted from the ſimplicity in him, more unſtable, being leſs united with the root, and ſo not ſo much receiving in its ſap; and theſe as they are more tenderly to be dealt with, and nurſed up, ſo they are alſo to be exhorted to diligence in attending to the Word of Grace, and to let go ſuch evil humors brought with, and yet retained by them as might clog them, and hinder their further growing in, and faſter uniting22 unto Jeſus; ſuch as thoſe things named 1 Pet 2.1. Malice, Envy, Guile, Hypocriſie &c. that ſo coveting after the ſincere milk of the Word they may grow up thereby, be more rooted and built up in Chriſt, abound in his Work, and be kept from falling. Others are more firme, grown more empty of themſelves, and fuller of faith and confidence in him and ſingleneſs of heart toward him, for whom there is greater cauſe of rejoycing, as being in the leſs danger of m•ſſing the full injoyment of their ſpiritual eſtate to which they are called; yet even they alſo may, and are ſtill to be growing up into Chriſt, and to faſter union with him; for which cauſe alſo the Saints are compacted into a body, that they by what every joynt ſupplies from the head, may grow up more into the head, they being not as yet ſo perfect as that they can grow no more. In this regard it was (partly) that Paul judged himſelf not perfect, nor to have attained, but preſſed on ▪ counting all things loſs and dung that he might win Chriſt, and be found in him. Phil. 3 8,9,13,14. He had him not enough yet; nor was yet ſo faſt in him, that nothing in that regard could be added to him; as alſo•n another ſenſe which follows, he with other Saints acknowledged their imperfection viz.
2. In regard of attainment to an injoyment of the fulneſs of Chriſt, and their eſtate in Chriſt,23 through union with him, in regard of the poſſeſſion or comprehenſion of it, and the effects and fruits of it; And there are two Branches in that.
1. Their injoyment of the fulneſs into which they are eſtated, their poſſeſſion of it; they have not yet all that joy and happineſs, that ſight of God, that vaſt poſſeſſion of life in themſelves to which they are called; they have not yet attained the reſurrection of the dead as it is to be injoyed; the greateſt part of the poſſeſſion of this eſtate is reſerved till their race be run, their fight accompliſhed, the prize obtained 2 Tim. 4.8. Here we have a time of ſuffering with Chriſt; the glory is (for the main of it) reſerved (as to poſſeſſion) till hereafter; Its laid up for the Saints to be given out when they ſhall all be come together in the unity of Faith, and acknowledgement of the Son of God unto a perfect man; in the mean time Chriſt is in them the hope of glory: There is yet an aliquid ultra, yea a maximum ultra in the Saints injoyments; the beſt is kept till the laſt, as it was with the wine in the Wedding. Joh 2.10. in regard of full injoyment; Abraham and the Fathers died, not having received the Promiſes. Heb. 11.13. and in that regard one Saint ſhall not prevent another, but all together poſſeſs their fulneſs fully; God in wiſdom gives out here but a glimpſe of that glory, or a transfiguration22〈1 page duplicate〉23〈1 page duplicate〉24only that the Saints might alwayes have a Loadſtone before them ſtill the ſtronglier to draw them after him; a prize in their eye, the thoughts and hopes of which may whet on, and hearten them in all their deepeſt ſufferings; they neither have the fulneſs of poſſeſſion here in their bodies, which are vile and weak, and expoſed to ſufferings; nor in their ſpirits, which are yet too narrow to contain all their happineſs.
Saints, think not your ſelves yet perfect in your attainments, or injoyments of your portion, leſt you grow proud and ſloathful, but preſs yet further on; there is more before you then yet you are aware on; you muſt go over Jordan before you can poſſeſs the whole land of Canaan you may have taſted ſome of the Grapes, and firſt fruits of that pleaſant promiſed poſſeſſion•yea, perhaps ſome have ſet foot in ſome borders of it (for in this matter alſo there is difference between Saints, ſome have injoyment of more then others) but on this ſide death think not to have all you are called to inherit; though you haue right to all, yet not poſſeſſion yet of all nor doth your right extend to a preſent full poſſeſſion; Here you have, and ſhall have enough diſpenſed to you to whet you on further, and prepare you for the fuller injoyment; bleſs God in Chriſt for that, and in his ſtrength paſs on yet to what is laid up for you, to be injoyed by you in the full revelation of himſelf unto25 you. Heb. 4.3. you are entring happily, but have not as yet entred or ſet down in your full reſt: your bodies are yet expoſed to infirmities and ſufferings, your Spirits too are ſubject ſometimes to ebbe as well as flow: if they be awake and undeluded, they have their further reachings and preſſings after God: in this regard then your ſtate is yet imperfect; as
2. Again in regard of the effects of your being in Chriſt; in conformity to him in holineſs as well as in the fruition of your happineſs. Union begets aſſimilation; as ye come to know him thats true, and to be in him thats true, ſo ye come to like him and be made like to him: but as your knowledge of him is not in the fulleſt degree of its perfection, ſo neither is your likeneſs to him. Its indeed the property of true reall faith and union with Chriſt, that as there-through we behold him, we are changed into his likeneſs from glory to glory. 2 Cor. 3.18. and in that Saints differ from other men; other men change themſelves by looking into the Law of works, and endeavouring to conform themſelves thereto; or elſe reſt in a notion and are not changed, or not changed into his likeneſs; nay many from their changes think to behold his glory; but the Saints having firſt a true ſight of his glory, his glorious grace and love in the glaſſe of the Goſpel or Law of liberty, are thereby changed into his likeneſs; but not26 all at one, but gradatim, by ſteps, from glory to glory: when Saints ſhall ſee him fully, they ſhall be fully like him, but not till then. And that you are not in this reſpect as yet perfect, I ſuppoſe there are none of you in a right mind but will confeſs, ſeeing you cannot but ſee the witneſſes thereof in you; for whence elſe ariſe delights in earthly riches, honors, apparellings, approbation? whence paſſions, and contentions? whence high thoughts of your ſelves, and ſecret diſtruſts of God when tryed by him (or the like) yea whence diſeaſes and diſtempers of body, but becauſe ye are not yet perfectly like him? there may be and are differences here too, according to your different meaſures of knowing him and rootedneſs in him and eying of him, but none of you but may yet go on to more perfection. Its true the Apoſtle ſaith, ſo many as are perfect, let us to be thus minded. Phil. 3.15. that is (as verſ. 13.14. ) not to judge our ſelves perfect or to have attained, but to preſs on ſtill forward. Aſa was perfect in his heart all his dayes, and yet he impriſoned the Prophet of God, and did not truſt as he ſhould have done in God, but ſought unto the Phyſitians, and not unto God. 2 Chro. 15.17. with 16.10.12. his perfection was in that he judged him the only true God, and turned not in his heart after another God, after Baal or any other, as ſome before him had done; but in this his perfection27 he walked not perfectly as to his ſeeking to, and walking with that God, but ſinned greatly againſt him as is fore-mentioned.
A man is ſaid to be perfect when upright in that meaſure he hath, not guilefull, double, halting between two opinions; owning no other God then the Lord. So Aſa was perfect, and ſo the Apoſtle in the place quoted mentions perfection; ſo many as are perfect, be we thus minded. Phil. 3 15. and many are in that ſenſe perfect, whole-hearted for God and Chriſt; but in that ſenſe I mean it not when I ſpeak here of imperfection: but as of that to which nothing can be further added: a perfection in degrees: in that ſenſe I ſay the Saints are here in a ſtate of imperfection, they have not yet that perfect conformity to Chriſt in holineſs as they may and ſhall attain to when they perfectly apprehend him and the glory in him; not only if we ſay we have not ſinned, but alſo if we ſay we are ſo perfectly renewed that we have no ſin (for Chriſt to purge out and further cleanſe us from) we deceive our ſelves, and the truth is not in us. 1 Joh. 1.8.10. However perfect our ſtate is in Chriſt Jeſus the head, and as reckoned after him, though righteous as he is righteous, yet we that are ſo reckoned, have in our own perſons yet ſin abiding in us: though we be not in it, nor ſo looked upon; yet it is in us; and if it be ſowen unto, it occaſions chaſtiſements too unto us that we28 might deny and be purged from it; oh ye that are in Chriſt Jeſus, deceive not your ſelves, as if becauſe perfect in him, ye were perfect in your ſelves too, and had nothing more in which to be conformed unto him.
I Have minded you of the ſtate both as men and as Saints; in the head, and in your ſelves: conſider yet a little further with me that as in your ſelves you are yet imperfect and ſubject to weakneſs, ſo it would be minded that in reſpect of ſome others you are in a ſtate of enmity & hatred too: though beloved of God & Chriſt, yet hated and rejected of men and Angels that love not God and Chriſt: and ſo you are in a ſtate of warfare here: you have enemies to incounter with, and that will be ſure to incounter with you within and without: and they will ſet upon you becauſe ye are Saints; though ye be called to glory and vertue, ye muſt not think to have that glory, or walk out in that vertue but with ſome ſufferings; you muſt fight for what is given you, or elſe you cannot enjoy it: you ſhall meete with Canaanites that will incounter you before you can ſit down in reſt in the good land promiſed you; and if you yeeld to them or be overcome of them (as indeed you ſhall not be overcome29 but by yeelding) they will diſpoſſeſs you: here is the faith and patience of the Saints and of them that keep the commandments of Jeſus; Revel. 14.12. Here you are as a Lily among Thorns; as a ſhip in the midſt of the ſwelling waves; as a partridge hunted by the ravenous birds: hence the difficulty of obtaining what is given you; the ſtraitneſs of the gate and narrowneſs of the way to life herein conſiſteth; ye ſhall be hated of all men for my names ſake, ſaith the Lord your head; Mat. 10.22. other men may hate one another, but all will hate you: Manaſſeh againſt Ephraim, and Ephraim againſt Manaſſeh but both againſt Judah; Iſa. 9.21. one ſect againſt another, prophane againſt zealous, and zealous againſt prophane; Edomites againſt the Iſhmaelites, and Iſhmaelites againſt the Edomites, but both againſt Iſrael; all againſt you that are Saints indeed: and that not for injury done by you, but becauſe of his name that is in and upon you: becauſe of the holy unction, and becauſe of the ſincerity of your profeſſion: ſome becauſe ye will not do as they in all exceſſe of riot; ſome becauſe ye condemn their works of Religion and evidences for heaven, and tell them they muſt not inherit upon thoſe terms with you; 1 Pet. 4.4. Gal. 4.2. ſome becauſe their works are evil, and yours good, and you reprove their evil by your good. 1 John 3.12. John 7.7. All that will live godly in Chriſt muſt ſuffer30 perſecution. 2. Tim. 3.12. yea the wiſe and zealous, potent and chief Commanders will ſet againſt you: yea under pretence of the law and Temple even out of miſguided zeal for God they will brand you, and ſpeak all manner of evil againſt you, for his names ſake that is beleeved in and confeſſed by you: for your good-will they will reward you evil, and hatred for your love; while you ſeek to ſave them they will ſeek to deſtroy you, and roote you out of the land of the living: the Herodians that ſeek to eſtabliſh their greatneſs, and uſurpe the power of the Kingdom of Iſrael to themſelves, will ſeek to ſlay you: the Scribes and Phariſees that arrogate to themſelves the chaire of Moſes and to be the only Rabbies in Religion, and pillars of the Church, will ſeek to crucifie you; they that deny your Lord and maſter, wil go about to undermine and pervert you: many will fight againſt your Liberties and outward welfare becauſe of your faith; many againſt your faith it ſelf, ſeeking to poiſon you there by corrupting you from the ſimplicity of the truth beleeved by you. So that you are in no ſmall danger in your journey toward Sion to be beaten off before you there appear in its glory: eſpecially ſeeing alſo you have an enemy within you ſtrong and ſubtle, and that ſo much the more dangerous becauſe ſo near you and as it were a part of you: mortifie your Members that are on the earth. Col. 3 5. They are as the31 very members of your body: luſt in your hearts, the fleſh with its wiſdom, will, affections, appeties, theſe will be often ſolliciting you to cloſe with preſent earthly objects, and neglect the better things to which God hath called you: many ſtrong men have fallen by her, and many though not quite deprived, yet have been ſo maimed by her counſels that they have gone halting to their inheritance ever after: this kept back many of the old Church in the wilderneſs from the earthly Canaan; this keeps back many of the Church in the wilderneſs now from the everlaſting Kingdom; this is an enemy within ready to open the gates of the ſoul to any that ſhall conſpire againſt it from without, and it mindes nothing elſe but to betray the Saints to them; its life is in the world and in ſelf, and its as death to it that the ſoul be pulled from the world, and from it ſelf: therefore it loves and prompts the ſoul to go back to the fleſh-pots and proviſions of the world, or to confidence in its ſelf. If the world and its authority frown and threaten, it bids yeeld and by no means hold up arms againſt ſo potent an adverſary: whiſpering in our boſoms, maſter ſave thy ſelf, let not theſe ſad things befall thee: it ſuggeſts weakneſs in us, power in it, the harſhneſs of perſecution, the inability of the fleſh to indure under them, not at all regarding God or ſavouring the things of him: If the the world ſmile, it counſels by all means to liſten32 to it, and embrace friendſhip with it; and thi•proves no ſmall diſadvantage to the Saints in their ſpiritual travel, that they have ſuch a clog to retard them, ſuch a ſpy to betray them, ſuch〈◊〉boſom-Traytor to conſpire with the world againſt them: O ye that love the Lord, hate thi•fleſh, Pſal, 97.10. ſhake it off, and all its ſubtile inticements: Abſtain from fleſhly luſts (after profits, honors, pleaſures, promotions, &c.) which war againſt the ſoul. 1 Pet. 2.11. He that ſows t•the fleſh, ſhall of it reap corruption, but he that ſows to the Spirit, ſhall of the Spirit reap life everlaſting, Gal. 6.7,8.
But yet neither is here all you have to war againſt; there are other enemies ſtill of another nature, that in, and with theſe improve all their ſubtilty and skill (of which they have no want) with all their force and power to ſupplant you. For we fight not only with fleſh and bloud, but alſo with principalities and powers, againſt the Rulers of the darkneſs of this world, and againſt Spiritual wickedneſſes in heavenly things. Eph 6.12. There are inviſible eſſences which are more ſubtile and forcible then thoſe that are viſible; ſuch as are Angels and Spirits, which by how much they are the purer in eſſence then any bodily being, by ſo much the more forcible are they and able to penetrate, having not that earthly groſſneſs in them that dulls and abates the force of other creatures; beſides that they not being the objects33 of ſenſe, are the leſs feared or diſcerned, and can the more eaſily mingle themſelves with, or inſinuate themſelves into our ſpirits, which are ſomewhat of like nature with them; that ſuch eſſences were created by Chriſt, is affirmed in Col. 1.16. Things viſible and inviſible, &c, and that ſome of theſe leaving their firſt habitation, or principality fell from God, and are reſerved in chains of darkneſs unto the Judgement of the great Day (which they alſo tremble at the thoughts of) is affirmed by the Apoſtle Jude 6. Nor need I go about to prove to you, that there are ſuch; for I ſpeak to you that are Saints, and therefore I hope not eaſily gulled into the error of the Sadduces, to deny that there are Angels or Spirits, or any thing that cannot be ſeen or diſcerned with bodily ſenſes: you cannot be Saints if ye believe no more then your ſenſes perceive; for then neither can ye believe that there is a God, foraſmuch as with mortal eyes you cannot ſee him, and Saints they are not that believe not in him; much leſs that believe him not to be becauſe they cannot ſee him. The Scriptures everywhere plentifully teſtifie to this, that there are both Angels and Spirits, good and evil; and ſuch as I ſpeak to, are born of that Word of Faith that is held forth in the Scriptures; elſe have they nothing to do to conceive that they have any intereſt in the glorious priviledges there ſpoken of: I ſhall leave others34 to believe what there is ſaid, or to take the•…courſe till they experiment the truth thereof i•their own ſmart. There is an evil ſpirit I ſa•(whereof the Saints have experience) with many emiſſaries or Angels (unclean and evil ſpiri•too) that worketh in the children of diſobed•ence, bewitching the minds of men with falſe i•luſions, and ſtirring up that corruption tha•is in them to their own and others perjudi•…He blows and ſtirs men up to oppoſition agai•God, and his Truth, and kindleth up anger a•…wrath againſt the Saints becauſe of the truth deceiving the world, and ſuggeſting to them th•…the Saints are an evil people, not fit to be pe•mitted amongſt men, ſuiting himſelf to me•ſeveral diſpoſitions, ways, and principles. T•…the prophane and men bent upon their luſts a•…pleaſures, he inſinuates that the Truth of Go•and the Saints that profeſs it are oppoſite〈◊〉them, and ſeek to croſs them of their enterp•ſes, and therefore that it cannot go well wit•them while they are permitted. To thoſe th•…are potent and powerful in the world, he ſu•geſts that theſe people are refractory to the•and under pretence of worſhipping God〈◊〉Chriſt, deny ſubjection to them, and therefo•…not to be tolerated. To them that are world wiſe, he preſenteth their way as fooliſh, an•therefore to be deſpiſed. To them that are fal•…ly and ignorantly zealous, he repreſenteth the•…35as Sectaries, and perillous to their way of Religion; and ſo fitting his ſuggeſtions to their ſeveral tempers, ſtirreth them all up to war againſt them Sometimes alſo he worketh in ſome of more ſeeming ingenuous tempers, to flatter and intice them with worldly proffers from their way of Piety and Religion: Yea, he can inſinuate into the Saints themſelves, and ſuggeſt ſuch things to their hearts as tend to ſupplant them, and ſet one to play the adverſary to another, either by flattering ſpeeches to perſwade one another to turn aſide from the way of Chriſt, to avoide the Croſs and perſecution; or elſe by raiſing up emulations, diviſions, or the like, to weaken them. He Proteus like, can transform himſelf into any ſhape, and put into the world, and into the fleſh an addition of his own power and policy to make them more dangerous enemies unto the Saints to harm them. The Beaſt, the worldly power ſetting it ſelf in the Houſe of God: and the falſe Prophet, the pretended ſpiritual, but really corrupt power, worldlified into a way of ſecular pride and pomp, are both ſtrengthened by him, the great red Dragon to perſecute the woman clothed with the Sun, and the Off•ſpring that ſhe brings forth in the earth; and happy is he that is not overcome by one wile or other of him.
Great need deer fellow-Travellers to look about us, and to take to our ſelves Armor of Proof, and to ſtand upon our Watch, that none of theſe36 potent enemies do circumvent us, and turn back from the poſſeſſion of the eternal inher•tance; to prevent which, before I come to ſhe•…you the way to eſcape their force, I ſhall ſay little about the Temptations that God orders〈◊〉his people by them, chiefly ſome of the mo•…dangerous of them.
YOur eſtate being ſuch as I ha•…deſcribed, you may ſee that yo•have ground to expect temp•…tions, and cauſe neither to b•ſecure conſidering your imperfections, nor yet diffident co•ſidering what perfection you have in Chriſt J•ſus: Your ground to expect them may be fu•ther ſeen in this, that God pleaſes to order the•…to his people, permitting them to be tempted〈◊〉Satan, who of his own nature is moſt read thereto, as may be ſeen in the head of the Saint even the Lord Chriſt Jeſus. We read th•…37when He was Baptized, and the heavens open•…upon him, and God had declared him to be his well-beloved Son, and the Spirit was poured out upon him, deſigning him to be the Miniſter and ſervant of God to the world in the revelation of the knowledge of God to them, Matth. 4.1. though God had teſtified his welpleaſedneſs in him, yet even him Satan ſet upon, and thruſt ſorely at, that he might try his ſtrength; and God alſo by his Spirit led him into this way into the Wilderneſs to be tempted of Satan, ſure to let us ſee what we are to expect and look for; viz, a portion too in temptation, as of old he led his Iſrael alſo into the Wilderneſs, and ſuffered a day of temptation to fall upon them before he led them into Canaan. And that's Gods trying men in this way, that he leads them into ſuch occaſions, and into ſuch a way as wherefrom Satan take advantages to tempt them. And though Satan do herein evilly, like himſelf: yet God doth it for good, as to the Iſraelites of old, becauſe (as there, ſo here) much mixt people comes out of Egypt with the Saints: Many come out of the worldly Societies and Fellowſhips, wayes and profeſſions, upon the heare-ſay of the Goſpel, and through the light & truth that they ſee therein, who yet are not ſo principled as the Saints; not of their ſpirit and diſpoſition, though amongſt them, drawn by the hope of the inheritance, but not ſo moulded into holy confidence,38 and that thoſe might be made manifeſt, and either healed or turned quite out; therefore God doth order temptations to them; and then many ſuch depart from amongſt the Saints, becauſe they were not of them, of the ſame ſpirit and inward principle with them; yea, they depart that they might be manifeſt that they were not of them: Yea ſome of underſtanding may fall too, to try the reſt, and to purge them; yea of the Princes of the Congregation and renowned of the Aſſembly ſome are ſometimes perverted, not having had the Word mixed in their heart•with Faith, nor living upon the Word, but upon ſenſible feelings and experiments, as many ſuch the Rebels of the Iſraelites had had. Such are in likelihood then to be diſcovered, that they being purged out by ſome way or other, they that live by Faith, and are ſound in the Word, might be approved the more, and the leſs by ſuch indangered.
Beſides, That all is not gold that gliſters in the Saints, even they whoſe hearts are right and bottomed on the VVord, have fleſh mixing it ſelf with Spirit, and polluting the things of their ſpirits, even their faith, hope, confidence, love, &c. all in which that proceeds from, and is generated by the fleſh, is but fleſh; all that that ſpringeth not from the VVord and Spirit, and is not of the infuſion and operation of the Spirit, is but fleſh; and amongſt a great heap of Oat39 there is many times much droſs; in a great deal of joy, and peace, and faith appearing there is much fleſh: Now God orders temptations to his, that the fire thereof might purifie them, that that which is fleſh might be purged out, and that that is good and ſpiritual might be the more approved, and ſhine the brighter, be made the more ſolid and compacted, and better able to endure after-encounters: Yea, herein alſo he gives them the larger experiences of his power and faithfulneſs, and makes them inſtruments of his greater glory, and fitter for the receit of their inheritance. Thence that of James Chap. 1. Verſ. 2, 3. My brethren, count it all joy when ye fall into divers temptations, knowing that the trying of your faith worketh patience; and let patience have its perfect work, that ye may be entire, and wanting in no good thing. And that in 1 Pet. 1.7,8. That the trial of your faith much more pretious then that of gold, may be found to praiſe, honor, and glory at the appearance of Chriſt Jeſus. Let us not therefore beloved think ſtrange of any fiery tryal (whether of fiery perſecutions from men, or of fiery darts of temptations from Satan) that comes to try us, as if ſome ſtrange thing had hapned to us, 1 Pet. 4.12. Its Gods way with all his pretious mettals, with all his Saints; he brings them not into his Treaſury before he have tried them, and purified them; he gathers not his Corn40 into his Granary till he hath fanned it. Indeed the proper Son of God, Chriſt Jeſus, had no•droſs in him, but he was tryed and tempted for our incouragement, while we know that w•have a merciful high Prieſt for us that hath broken the power of the adverſary in his perſonal incounters, and was in all things tempted as we, (except that he had no ſin) and ſo is meet to ſuccour us in our temptations for him, and to give us victory over them. Heb. 2.17,18. and 4.15.16. Yea, he was tempted, that it might be manifeſt that there was no droſs in him, and that he might ſhew us the way of overcomming: but if He was tempted that needed not any trial or purgation as pertaining to himſelf; and if all the Saints have uſed to paſs through temptation, and God hath good ends in it; ſure then it behoves us to be circumſpect, and expect it, prepare and arm our ſelves againſt it, watching and praying that we not fall into it. Matt. 26.41. The rather conſidering what an adverſary we have to incounter with; Satan that is full of diligence and malicious vig•lancy to harm us, of whom and whoſe ſubtilty, and wily induſtry, I ſhall ſhall ſay a little to you.
SAtan is the more perilous adverſary to us becauſe of his extream ſubtilty, force and vigilancy; the two former from the nobleneſs of his firſt created being, which by how much the more high & ſpirituall it was, by ſo much the wi•keder it is become being fallen: for wickedneſs is never ſo dangerous as when it meets with power and knowledge to improve it: his vigilancy to harm us proceeds from his degeneration and inward wickedneſs and hatred againſt God and us. His ſubtilty is noted in his name of Serpent, and by thoſe phraſes that tell us of his wiles and methods, as his malice in that he is called the old red Dragon, full of wrathfull poyſon; his ſtrength by the name of Lion; and his diligence to improve all theſe againſt us in that he is ſaid to go about like a roaring Lyon: as if he ſhould ſay, like as a Lyon hungry and roaring after his prey uſeth all diligence to catch it: ſo this grand adverſary of the Saints goes about compaſſing the earth and prying into all occaſions, diſpoſitions, and wayes, for opportunities to do them miſchief. He ſeekes and he walkes about ſeeking whom he may devour, making it his buſineſs, and trying all one by one as it were: ſifting men as wheat is ſifted in a ſeive; if he cannot catch this man, he will try another, and if not this way,42 then another: there is his eager and violent diligence in this his miſchievous way; and of his ſubtilty to try all wayes and concluſions, and to winde us in, and enſnare us, there is no room to doubt ſeeing (as we ſaid before) he is a Spirit, and ſo hath the more inſight into us: bodies can diſcern but bodies with their animal ſenſes; but Spirits, eſpecially when not impeded with bodies, can pierce deeper, and ſee ſomething far into diſpoſitions and Spirits. Men of a ſubtile Spirit can diſcern much into others tempers and diſpoſitions; how much more Satan that is a Spirit and can come nearer to our Spirits; he can diſcern very much of mens diſpoſitions, and ſuit his temptations unto them. He is an Artiſt in his way, and can lay a long train of temptations ſo deeply and politickly, that none can eſpy him ſcarcely. If he ſee men not wholly taken off of the world, but that the fleſh with its affections and appetites after carnall objects are ſomewhat ſtirring in them, he can find out wayes enough to enſlave them if God permit him; yea, and ſo he catcheth many in his ſnares, inveigling them to give themſelves to ſeek after the promotions, eaſe, liberty, applauſe, and pleaſures of the world: and ſo by degrees he deads them to, or withdraws them from the mark of the price of the high calling of God; and he can tell how to put on notable viſions and pretences, as of neceſſity, betterneſs, and more fitneſs to ſerve and43 glorifie God, more advantage to the word and way of God, & many ſuch fine devices to circumvent men, ſo as they ſuſpect little harm in what he leads their Spirits out to, till they ſee themſelves in the ſnare and ready to be devoured by him; yea perhaps he ſo lulls them aſleep, that they ſcarce ſee or feel it then; under pretence of doing more good he inveigles many mens minds to love and ſeek after more goods; and under pretence of crediting the Goſpel he leads many to ſeek to credit themſelves in the world and advance their own honor, and ſet their hearts upon earthly dignities and preferments; yea, and ſometimes under pretence of ſpirituall union and better helpfulneſs, he provokes ſome men to luſt and wantonneſs: oh the ſubtilty of this wicked one! But yet in theſe things, though ſomewhat ſublimated, he appears but as a Ruler of the darkneſs of this world, and as the God thereof ſeeking to glorifie it, and ſnare the Saints by it, which alſo too uſually he doth. But he is yet more admirably ſubtle in transforming himſelf into another guiſe; coming full fraught with ſpirituall wickedneſſes in heavenly things. He as a ſubtle Spirit can inſinuate pollutions into our Spirits in the things of heaven, and where he ſees ſouls taken with ſuch things, can meet them in a diſguiſe in the things they are taken with, changing his ſhape, and clothing himſelf with an appearance of light, and preſent himſelf44 as a meſſenger, bringer, or Angel of light, and in this way even at this time alſo, my Brethren he is moſt buſie, and doth moſt hurt unto the Churches and Saints of God; when Satan comes to divert Saints from ſpirituall things, he is ſomewhat more diſcernable (though ſo ſleightfull: juggler is he, that even there oftentimes he ge•…beyond them) but when he comes and wraps himſelf in theſe things, and pretends to help them forward in them, then he gets the eaſier attention and entertainment. Here then that counſell of the Apoſtle John is needfull to be taken by us. Beloved, beleeve not every Spirit, but try the Spirits whether they are of God. I Joh. 4.1. Minde this that Sathan is a Spirit, and can be a lying Spirit in the mouth of falſe prophets, yea hath many Spirits as his Angels to ſend out and do miſchief; and he can flie up and aſpire to heavenly things, to be a Teacher and revealer pretendedly of them alſo: ſo that here the path of the Saints is made very intricate; and they have great need of the Spirit of wiſdom and underſtanding to diſcern their way, that they be not cheated.
LEt us view the members by the head, and ſee what Satan will do to the Saints in this45 matter by his ſetting upon Chriſt the Lord of the Saints. Mat. 4.
1. When he ſaw him an hungry and were there was no bread, he tempts him to impatiency of it, and to an unuſual way to put an end to his hunger by turning ſtones into bread, as if God that led him to a condition wherein he denyed him the ordinary means of refreſhing, was not able to (or would not) preſerve him by his word without thoſe means: or as if he could not be content as well to live upon Gods word without the means when not afforded, as upon the means extraordinarily procured. And ſurely Satan is often buſie with the Saints to make them impatient in their wilderneſs of waiting upon God, and carries many inordinately after thoſe and thoſe means where they cannot in an ordinary way injoy them, as if their life conſiſted in them, and not chiefly in the word of God believed by them, and united to them; many a Saint he draweth down to a diſcontentedneſs for want of viſible means in outward things; or becauſe he injoys not ſuch an ordinance or means in the time while he is the wilderneſs, as he thirſts or hungers for, but God in his providentiall way affordeth not: yea by that means ſometimes he ſtirs them up to many irregularities and combuſtions: yea and often when they have, though irregularly gotten what their ſouls thirſted for, by aſſuming power as the Sons of God to make46 what they have not, they take up their reſt too much in ſuch enjoyments, as if they lived by them and not by the word of God that proceedeth from him. But yet behold a more ſubtle temptation, in which is diſcovered more ſpirituall wickedneſs. For Chriſt no ſooner had reſiſted that temptation, being ſtedfaſt in faith and in the word of God as having it written in his heart; but then,
2. He ſets upon him in another way; in which he playes the Angel of light indeed, and fight againſt him with his own weapons: tempts him to confidence in God, and brings the promiſe to him (which he knew muſt needs appertain to him, he being the Son of God) to animate him to ſtep out of the way of God. He takes him and carries him upon the top of an high pinac•…of the Temple, and bids him thence to caſt down himſelf, for he being the Son of God, nothing could harm him, and it is written that God had given his Angels charge over him to keep him, and to bear him up by their power that he ſhould not daſh his foot againſt a ſtone. Oh ſubtle temptation? whom would not this deceive, but him that holds faſt the word, and hath it dwelling in him in all wiſdom teaching and admoniſhing him? how many ſouls lifted up on high have been precipated with this ſuggeſtion? When the Devil turns a preacher and preſents Gods promiſes to further his inticements, whom will47 not his ſubtilty overthrow from Gods Temple? this is a temptation fitted to perſons that minde ſpirituall things; perſons that look for promiſes to be given in to them may be eaſily thus ſnared. How many when they have met in ſome meaſure with a baptiſm unto Chriſt, and ſome ſpirituall communication from Chriſt, in which they have taſted of his heavenly gift, and the power of the world to come, and have rejoyced and made their boaſt of him, and looked upon themſelves as called by him, and made ſons in him, and have thought the promiſes belonged to them; yet by ſuch a temptation to confidence with the promiſes ſet before them, have been perverted from the right way to ſalvation? a temptation taking with high minded peſons, filling them with a careleſs fearleſneſs of their condition: how many doth Satan teach to reaſon after this manner? am not I acquainted with the goodneſs of God? have not I met with ſuch light and knowledge of God? am not J•a child of God? did not God at ſuch a time and in ſuch a way make me feel and taſte of ſuch heavenly vertue, eat his ſpirituall Manna, drink his comforts, taſte of the heavenly gift? are not all the promiſes of God my portion there? can I ever fall away or miſſe of my portion? what if I neglect ſuch ordinances and aſſemblings of our ſelves together? I am above them all: and my not waiting on God in them can do me no harm48 at all: all his promiſes for keeping, guiding, preſervation and everlaſting glory are mine, and am ſure to attain them. He hath promiſed t•give his Angels charge over me, and they ſha•…keep me that I get no harm; therefore I wi•…not be tyed up any longer to ſuch and ſuch means to uſe them though God afford them; let other cry I am of Paul, and I am of Apollo, I wi•…neither regard one nor the other, I will on•…immediately betake my ſelf to Chriſt: Scriptures, exhortations, prayer, ordinances & are fit for novices and ſuch as have not ſo gre•…attainments as I have, I have no need of the•nor of any Brethren in ſuch wayes. I wi•…hear whom I pleaſe; let them be what they wi•…and ſay what they will, they cannot harm me for•o I am a child of God, and God is ingage•to preſerved me: thus this ſubtile ſerpent buzz•…into the members (as well as he did into th•head) hurtfull conceptions, which many drin•down the more fearleſly becauſe they ſ•em to b•the workings of faith and confidence in them and think fear too low a thing for them; no•conſidering what the Holy Ghoſt hath ſaid, tha•the wiſe man feareth and departeth from evil, b•…the fool is confident and rageth: Prov. 14.16. [〈◊〉paſſeth on:] thoſe that think themſelves to ſtan•and to be of the ſtronger part, and to have reached to high attainments, are oftentimes here ſnared. And whats the iſſue of theſe, but neglecting,49 yea contemning Gods appointed way of preſervation; ſome venture upon evil Companies, and fall into horrid wickedneſs and ſcandalous courſes; ſome ſleight the Scriptures, deſpiſe their brethren, follow their fancies; for having turned the back upon Gods way, Satan as an Angel of Light meets with them, and perſwades them he is the Angel of God ſent to bear them up from falling; and having gotten the credit of a good Teacher, leads many of them to think the Goſpel of Chriſt an empty low Doctrine, Chriſt a fleſhly Chriſt, the Doctrine of the Reſurrection, and of his perſonal appearance meet deceits, yea & ruſhes them into all the heighth and ſtrength of deluſion; that whereas they received not the love of the truth that they might be ſaved, they might be overwhelmed in unrighteous deluſions till they be damned; 2 Theſ. 2.10.11. being cheated with tempting God in ſtead of truſting him, and ſeparating the Promiſes of God from the way of God, being herein alſo ſtrengthened through ſome miſtakes of ſome men that preach the abſoluteneſs of Gods Covenant, and the in•allibility of ſalvation, and mind not rightly to whom ſuch doctrines appertain, viz. to thoſe that with honeſt hearts believe and have the Word of God ſo mixed with faith in them, that they are thereby kept from ſuch preſumption, in〈◊〉awful fear of truſting themſelves, or departing50 from Gods way: thence alſo the ſubtile d•vil lef out that word, in all thy wayes, the w•…that he ſuggeſted being none of the wayes th•…God preſcribed to him.
Saints, whoever you are, take heed of this deceit; ſeparate not Gods Promiſes from his waye•and preſcriptions. The Jews had a promiſe〈◊〉entring into Canaan, but they underſtood n•…Gods Language, but erred in their hearts, an•therefore they not walking in his way of faith they entred not into his reſt: Believe not ever ſpirit, no though it come with pretence〈◊〉Scripture, and lead to confidence and bold fea•leſneſs, and to a certain floating joy, as aſſure•of your happineſs; if it lead to neglect God•wayes, and draw from his Commandment know there is ſomething of Satan in it; thoug•the thing held forth may happily be true, y•…then there is, as ſo uſed, a perverting Truth to〈◊〉wrong end. Marke that of David, Pſal. 37.34 Wait on the Lord and keep his way, and he ſhall exalt thee to inherit the Land; Separate not tho•two; in the way of the Lord, is ſtrength, and in h•…fear is ſure confidence: but though God ſhoul•ſay unto thee, thou ſhalt ſurely live; yet if tho•beeſt drawn to truſt in thine own righteouſneſ•and commit iniquity, all thy righteouſneſs ſhall not be remembred, but in the iniquity that tho•committeſt thou ſhalt die, for the mouth of th•51Lord hath ſpoken it. Ezeck 33.13. He only is in a ſure ſtanding that hath the Word of God ſo abiding in him that it keeps him from preſuming to depart from him.
Take heed of Satan in this temptation. As the common people uſe to ſay, He may alwayes be diſcerned when he appears in a humane ſhape by his cloven foot; ſo its true in this matter, in the foot, the iſſue and tendency of his temptation he may ever be diſcerned, if thou haſt the Word and Spirit of Wiſdom to guide thee in it; he ever comes to divide from God; even while he tempts to lean upon him, his temptation tends to ſeparation from him; to leave his way, and yet expect his Promiſe made to thoſe that walk in his way; ſo he prevailed with the ancient Jews, Mica 3.10.11. When they built up Sion with blood, and Jeruſalem with iniquity, yet they would lean upon the Lord, and ſay, Is not the Lord amongſt us? no evil can come upon us. Take heed yet again I ſay of this ſpiritual wickedneſs in heavenly things. If a Spirit ſhould come with a great deal of light and force, & whiſper to thee that thou muſt ceaſe from man; and in this perſwade thee (not only not to build thy faith upon the parts, wiſdom, holineſs of this or that, or any man, but alſo) not to attend to the Goſpel miniſtred by men, becauſe they that miniſter it are men, but neglecting ſuch Miniſtration to waite only upon52 Chriſt immediatly; or to put no difference between men preaching the Truth or Error; much more to take thee off thy confidence from the man Chriſt, who is appointed to be the hiding place for men, know its a deluſion, the Word o•God in the mouth of Satan, becauſe in theſe end•and intimations its contrary to the Word o•God; for God hath both appointed the Ma•Chriſt Jeſus to be our Mediator, and to be ou•way unto the Father; and men alſo to be inſtruments of proclaiming his Truth, and as member of Chriſt, and partakers of his ſpiritual riches t•help forward the growth of one another; an•ſo they are to be owned and acknowledged i•love as helpers of our joy, though not as maſte•of our faith; and God is to be attended upon i•the miniſtration of their gifts: And ſo if th•…come to thee, Ye need not that any teach you,〈◊〉as that Ʋnction teacheth you, with this intima•…on in the foot of it, that ye need not any furth•…exhortation or watching over by any brethre•or you need no information out of the Scriptures, becauſe that Unction ye have receive•ſhall teach you all things without thoſe medium•and ſo that come to divide you from Brethr•…and Fellowſhip in the Goſpel and its Ordinanc•in which ye have met with him: Know its ſt•…the tempter, bidding thee throw thy ſelf dow•headlong: for, God ſaith not, Ye need no mi•ſtration53 or inſtruction by any men becauſe of the unction in you (for then it had been needleſs for the Apoſtle to have writ to them; he might as well have ſpared that pains in regard of them) but he ſays they needed not that any teach them but as that anointingt taught them:•hat that ſuited not with it, but was beſides it and•ew to it, another doctrine and light then that•hey had received from the beginning, not agree•ng with that, ſuch teaching they had no need of;•n abiding in what they had received and been•aught, they ſhould be ſaved.
I have inſtanced theſe two places, that none might miſtake them and abuſe them, as I know ſome do; and to prevent your falling into the•emptation of Satan when comming to any in ſuch a way. Surely my friends, if you think whatever ſpirit comes unto your hearts, and hints in•otions and doctrines, or conceptions, or brings•ny Scripture or Promiſe, its the Spirit of God,•e are much miſtaken, and may quickly be led•nto a deluſion, as many that attend to ſuch mo•ions and flaſhes of joy and light, and have not•he Word of God abiding in them with under•tanding, uſually are. I wiſh there be not too•any of you that have had ſome gratious ope•ations upon your hearts, and of you that ac•ount your ſelves Saints, and in a ſure conditi•n, taken in this ſnare of Satan; learn ſo to lean54 on God as not to live upon means, and run out inordinately after them where God afford•them not; nor yet to deſpiſe his wayes and means when afforded, preſuming that God wi•…keep you ſafe, and leave you right without them; believe in God, but do not tempt him•And where both of theſe are eſcaped, beware o•the third; in which
3. He ſet upon Chriſt to worſhip him, that〈◊〉might have the glory and dignity of the worl•given him; a ſtrong and impetuous temptation•and oftentimes takeing where the other two ar•avoided, as they that are like the ſeed in Thorn•ground go further then the other two ground•A temptation to Coveteouſneſs, Vain-glory an•Ambition to be great amongſt men; and this being ſuited to our ſenſe and natural inclinations, taketh often with thoſe that have attained to much, Satan knowing how to make all attainments contribute ſomething to pride and high•mindedneſs, which the more its fed, the more〈◊〉ſetteth open the ſoul to entertain ſuch advant•ges as ſuit therewith: Againſt this the Apoſt•…John, writing to children, young men and f•thers oppoſes this advice and counſel; Love n•…the world, nor the things of this world; for the lo•…of the world and of the Father ſtand not together 1 Joh. 2.16,17. But becauſe this is not ſo ſubt•…(though oftentimes more catching then the fo•mer55 from its pleaſingneſs to fleſh) as alſo becauſe I toucht upon it before in the preceding Chapter, I ſhall not inlarge ſo much upon it; this being not faln into ſo much for want of diſcerning as by love of carnal worldly injoyment of earthy ſatisfaction or excellency, and ſo needs•ot ſo many words to diſcover it, as to per•wade men not to liſten to, but avoid it.
THe ſubtilty and ſedulity of Satan may appear by what is ſaid, as alſo ſome of h•…wiles and methods: but now what is his dri•…and deſign in tempting, would be a little furthe•conſidered; its far otherwiſe then the mind an•end of God in ſuffering him to tempt; God aim•at the triall and purging of us, and ſo at our benefit; but Satan at nothing leſs then to devo•us by alienating our ſouls from God, in the knowledge and enjoyment of whom conſiſ•our happineſs. And becauſe he knows that Go•is not to be known and enjoyed but only in, an•through Chriſt (even that Jeſus of Nazare•who was made of the ſeed of David according to the fleſh, though the Lord of David, as being the Son of God according to the Spirit) becauſe he is the only maker up of the breach between God and man, the only propitiation fo•our ſins, by, and in the vertue of his Death an•Sacrifice, the onely Mediator of God and ma•the onely way unto the Father; by whom as b•57hath offered up himſelf through the eternal Spirit a ſpotleſs Sacrifice, we may have acceſs unto, and acceptance with him, the onely bread of Life that God hath given us from heaven to feed upon; the great Witneſs and Evidence of Gods Love and Goodneſs to us; the expreſs Character, and lively Image of his Perſon; in a word, the only Saviour appointed of God to us, in the vertues of his once offered Sacrifice, able not only to juſtifie us at the firſt, but alſo perfectly to ſave us; therefore he makes it his main buſineſs in order to the alienating men from God, and depriving them of eternal happineſs, to turn, or keep men out from believing on him; even as the Serpent beguiled Eve, ſo doth this wicked one indevour to beguil ſouls now, corrupting their minds or thoughts (〈 in non-Latin alphabet 〉) from the ſimplicity that is in him, from their ſingle looking to God in and through him. Now how did the Serpent beguil Eve, but by perſwading her that their living by faith in the Word of God, and in obſervance of the way of God, was a blind low kind of living; but would ſhe be ruled by him, and liſten to his counſel, they ſhould attain to a much better condition, live a life of Knowledge like to God, and not in ſuch a ſubjection to, and dependance on God; even ſo (as the Apoſtle intimates, 2 Cor. 11.2,3.) Satan now ſeeks to deceive, by inſinuating into58 mens thoughts, that the Death, Sacrifice, and Mediation of Chriſt are but low, ſimple things, fit only for Novices, and new beginners to live upon, and the living by faith in him, and in ſubmiſſion to his Doctrine and Ordinances, a poor deſpicable way of living that keeps men in blindneſs, and ſubjects them to many exerciſes and temptations, from which would they liſten to his counſels, he would ſoon free them, and bring them to a more godlike condition.
Thus withdraws he mens ſouls from Chriſt, and leads them, either wholly to ſleight and trample upon him, to loath the feeding conſtantly upon him, as if he was (as the murmuring Iſraelites ſaid of their Manna) but a light bread, and to account the blood of the Covenant but a common poor thing, and ſo to itch and covet after ſome more ſenſual ſatisfaction, or elſe to joyn ſomething elſe with him as the matter of their ſouls feeding and bottome of their confidence towards God, and way of approaching to him, as if there was not the fulneſs of God in him; or as if he was not compleat, nor had done ſo much in and by his one once offered Sacrifice, as that in and with the vertues of it he is perfectly furniſhed for leading up his ſanctified ones unto perfection; but that however he and the Doctrine of him are meet to bring in ſouls to God at the firſt: yet after men are once59 brought in, they muſt look after ſome other more excellent thing, (even as the Iſraelites duſted in the Wilderneſs for fleſh) to bring them to perfection. Thence the ſpirit of Anti-Chriſt (which is the very ſpirit and inſpiration of Satan) is Charactarized and deſcribed by his denying Jeſus to be the Chriſt, 1 Joh. 2.22. and 4.2,3. makeing but a Type or Figure or Fancy of him, or not by confeſſing him come in the fleſh; that is, he magnifieth not, or commendeth not to men, but as much as in him lieth ſuppreſſeth, ſlighteth, ſpeaks overly, and makes nothing of the Abaſement, Humiliation, Death, Sufferings, and Sacrifice of the Lord Jeſus, and ſo the whole buſineſs of his coming in the fleſh, either more directly and openly, or elſe more cloſely and by conſequence; whereas God and his Spirit takes the things of Chriſt, and ſhews them to men, leading them there to have their conſtant and continual feeeding, incouragement to Hope, and matter of Conſolation.
And indeed did not Satan ſome way or other prevail with men, either to keep them from Chriſt, or to withdraw them when they have begun to look towards him, he ſhould nothing avail in all his attempts againſt them, ſeeing life is ſo intailed upon him, and put into, him that he cannot miſs it poſſibly that miſſes not of him. But alas his deſign is accompliſhed in too many60 men, though all are not in the ſame way deceived by him. Some he ſo hoodwinks, and keeps in darkneſs, that they not ſeeing Chriſt the Righteouſneſs of God freely given to them, go about to eſtabliſh to themſelves a righteouſneſs of their own, and ſubmit not to him, truſt not in his Grace but in their own works, thinking that for the goodneſs thereof, or as it were thereby Chriſt will ſave them.
Others he perſwads to reſt in a Notion and profeſſion of the truths of Chriſt, though they diſcern not, nor imbrace not Chriſt himſelf, and his Sacrifice in their hearts, nor the love of God commended therein to them.
Others he more ſubtly ſnares with a conceit of faith, the riſe and ſpring whereof is not Jeſus Chriſt and his Sacrifice, and the love of God therein manifeſted to them, while ſinners & ungodly, and nothing better then others, but ſome diſpoſition, frame, work, or ſome Word or Promiſe applyed to them by their own reaſonings, or brought to their minds, in which yet the Lord Jeſus was not diſcovered to, or ſet before them.
But yet more ſubtly and ſpeciouſly he plays the Serpent indeed, when by pretending to bring them to a better condition then what they have by the faith of Jeſus, he ſecretly undermines them, and draws them from him; of61 which I deſire we may eſpecially beware, becauſe he often comes with great artifice and cunning. He can ſuck poyſon out of Hony, and uſher in ſome way of darkneſs with words of light, as we have already ſeen, wreſt ſome Scripture-ſaying to turn the eye and heart from Jeſus whom they all ſpeak on.
He will come and tell men that the Death and Reſurrection of Chriſt, and ſo his Sacrifice and Mediation are things without men; and what good will they do to the ſoul if lived and fed on? Men muſt have Chriſt in them the hope of glory; and ſo doth ſome times ſubtly draw men from what he propounds from the Scripture to them. For that Chriſt muſt be in men the hope of glory, is a very pretious truth, the thing that above all other I would prefer thee to, and wiſh thee to take heed of being beguiled of; but Satan means not ſo; leſs when he brings that ſaying: For whereas Chriſt is indeed in the Believer (that is in his heart, knowledge, confidence, conſideration, affection, &c. (for after that manner objects are ſaid to be in the hearts of men) as he was made fleſh*See the truth of this in Rom. 8.32,33,34. and 1 Pet. 1.3. and offered up himſelf in Sacrifice for us, and is in the vertues thereof at the right hand of God mediating in our behalf, and authorized to ſave us, &c.) the62 hope (not the preſent poſſeſſion or enjoyme•…of glory, as this view, conſideration, knowled•…and judgement of him is ſpirituous & powerf•…beget and nouriſh in the ſoul a lively hope〈◊〉expectation of the glory poſſeſſed by him for and in him ſet before us: Satan in his temp•…ons ſometimes takes hold of that, and ſuch〈◊〉ſayings to another purpoſe, for makeing uſe mens unlearnedneſs or want of ſtability in t•…Apoſtles Doctrine; he uncloths Chriſt of〈◊〉thoſe conſiderations of his Death and Sacrif•…&c. yea, makes it his buſineſs to withdraw t•…ſoul from him as ſuch a one; and ſo indeed fro•the true Chriſt to look for another thing, a ligh•frame, power, or operation in them, not of Chri•…as crucified for them, and fed on by them though as ſo conſidered, and fed on, he is in th•Believer the hope of glory, according to th•Apoſtles aim and intention, as is ſaid before, an•not as diveſted and unclothed of that conſideration; Nay, which is worſe, Satan ſometime prevails ſo far with