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.
Page 4. line 5. read religious actions. p. 5. l. 29. r. that. p. 6. l. 1. r. never ſo great. and l. 16. r. too. p. 11. l. 9. r. fleſhly. p. 19. l. 29. r. life. p. 28. l. 9. r. your. p. 42. l. 29. r. viſors. p 45. l. 3. r. where. p. 47. l. 26. r. then p. 48. l. 18. r. preſerve. p. 59. l. 9. r. by not. p. 61. l. 17. r. perſwade. l. 19. r. nothing leſs. p. 78. l. 10. r. with thoſe. p. 8•. l. 3. r. all that have. p. 108. l. 26. r. ſo bemiſted. p. 124. l 11. r. three. p. 146. l. 10 r. they. p. 144. l. 19. put out and. p. 152. l. 23. put out to. p. 154. l. 3. r. unleſs. p. 163. l. 1. put out too. l. 9. r. with. p. 166. l. 22. put out will. p. 172. l. 2. r. food. p. 175. l. 16. r. lo. p. 186. l. 18. r. crutches. p. 194. l. 29. r. any. p. 194. l. 4. r. both. p. 208. l. 9. blot out and. p. 217. l. 2. blot out ſo. p. 226. l. 1. r. one and other. p. 235. l. 19. r. though. p. 240. l. 19. blot out that. p. 245. l 26. r. ſpecially. p. 254. l. 4. r. and. p. 256. l. 26. r. walking. p. 259. l. 11. blot out us. p. 260. l. 20. r. or. p. 266. l. 25: r. deſtruction: p. 274. l. 9. r. 2 Tim. p. 280. l. 19. r. and. p. 284. l. 8. r. 〈 in non-Latin alphabet 〉p. 292. l 16. r. illuſtrate p. 294 l. 2. r. intercepted. p. 297. l. 2. r. be. p. 298 l. 11 r. to. p. 305. l. 20 r. we love him. p. 310. l. 16. r. mediation. In the Poſtſcript. p. 2. l. 15. r. drawing back p. 4. l. 15. r. confeſsions.
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 men, that having ſtolen th•true form of Chriſt from men, and having perſwaded them to let go him and their confidence in him as a fleſhly Chriſt, and fleſhly confidence which they muſt ſacrifice, as once Abraham did his Iſaac (though not with his ſucceſs, for they ſcarce ever receive him again they part ſo fully from him) and perſwading them that Chriſt is63 nothing but a certain force, power, light or operation in the heart; he himſelf cloths himſelf with the Name of Chriſt, transforms himſelf into•n Angel of light, and inſinuates himſelf with all the ſtrength and efficacie of deluſion into their hearts as the true Chriſt, and his ſtrong deceits and operations as the very inſpirations and operations of God and Chriſt of far more excellency then what the Goſpel holds forth as recorded in the Scriptures, and ſo leads them on headlong to their ruine; for then no marvel if they run into ſtrange and monſtrous conceptions and practiſes; deny the Scriptures, make themſelves God or a part of him; ſay they have no ſin in them; that there is no ſuch thing as ſin, or devil, or heaven, or hell, at leaſt more then is now in men; caſt off all religious exerciſes, and live like Heathens, perſwading others to the ſame things alſo with them: If Satan once have got ſuch credit with men, as to be intertained for their Teacher in ſtead of Chriſt & his Spirit, into what principles or practiſes may not he lead them? though it ſtand not with his policy to lead all that entertain him into ſuch groſs ways, but to act ſome, as if they were Angels or Meſſengers of Chriſt, that ſo others might be the better drawn away after them, and ſo th•y be but withdrawn from Chriſt, ſo he and his Death and Mediation be but as a dead thing to them, he greatly cares not how64 ſpeciouſly they walk and talk, they are the fit•…inſtruments for him. I would to God there w•…not too many, yea and Teachers of others to•to whom he hath made Chriſt come in the fle•…as worth nothing, to whom a piece of Pla•…Philoſophy, or ſome dream of their own is〈◊〉more worth and uſe then the Apoſtles D•ctrine.
NOw though I have hitherto ſpoken of Satan and his ſubtilty, yet think not that I conceive that he alwayes cometh alone, or in his own perſon immediatly to tempt; but know this, that as Gods Spirit hath built himſelf an Houſe in man, even his people, Chriſt and his members, by whom he ſpeaks and works to the drawing in others to God, and edifying themſelves in whom he dwels, imploying them to be his mouth in the opening of his counſel and truths to thoſe purpoſes: So alſo Satan inſinuating himſelf into men, hath his dwelling in them, and becomes a lying evil ſpirit in them that he prevails over, and makes uſe of them to be his mouth to deceive one another, and to draw in others into unity with them making them his meſſengers; and theſe imitate him in transforming themſelvs into Miniſters of righteouſneſs, 2 Cor. 11.13.15. Theſe are the Dragons Tail with which he draws down the ſtars of heaven; having ſeduced theſe out of the way, he makes them inſtruments to ſeduce others after him; as having ſeduced Eve, he uſed her as an inſtrument to lead Adam alſo into the tranſgreſſion: So ſome of the Spies of Canaan66 bringing an evil report upon that good Land, cauſed many to mutiny: and ſo in Numb. 16. Corah, Dathan, and Abiram, men of renown, and famous in the Congregation, falling off from the Word of God, and rebelling againſt Moſes and Aaron (the types of Jeſus Chriſt the Son of God, the Prince and high Prieſt of the Congregation) occaſioned many to rebel for company with them. Concerning ſuch, its needfull (as the Apoſtle Jude ſaith) to warn you, and wiſh you to contend earneſtly againſt them fo•the faith once delivered to the Saints; for the•…are now (as was then foretold) falſe Teachers ungodly men, forewritten to this judgment (to be for exerciſe unto the Saints of God) men th•…have departed from Chriſt, denying the Lor•that bought them (even the only Lord God an•our Saviour Jeſus Chriſt) and turning his Gra•…into wantonneſs, who by their pernicious doctrines and practiſes draw many ſouls into perdition. And though there be others too that〈◊〉from the faith, and do great diſſervice to Chr•…in limiting the tenor of the Goſpel, and puttin•in their Buts and Onelies, like the believers〈◊〉the Sect of the Phariſees that would not hav•the Goſpel preached but to Proſelytes, and m•…of the Circumciſion, that they had ſome ground to think were of the Elect people: yet my pu•poſe is now rather to warn you of that othe•ſort of people, becauſe you that are Saints i•67Chriſt, and live upon his grace, are in more danger (as I conceive) of theſe then of thoſe.
Of theſe I ſay that have forſaken the pathes of uprightneſs to walk in the wayes of darkneſs: men that have let go the Doctrine of the Prophets and Apoſtles to walk in their own ſpeculations; making the Apoſtles to have been deviſers of Apologues and fables in which there was no truth or verity, but only a ſhadow and parable of another thing: people that indeed deny the Lord Jeſus Chriſt: ſome, that there was never ſuch a one; others, that he was no more then a bare man, a patern, an example; not the Saviour of the world indeed, but only a type and figure of the true Saviour, ſo evacuating him, and denying him to be their Lord, Ruler, and Commander, or Mediator between God and men, turning all into an Allegory or vain fancy; undermining and ſubverting the faith of Chriſt; as if he were but a fleſhly Chriſt, and the faith in him though begotten by Gods Spirit, but a carnall faith, which muſt die and be crucified in us before we come indeed to that that ſaves us: and ſo they teach men to caſt away their confidence in him, and trample upon him, and count his blood and ſacrifice a common, carnall, fleſhly thing (though it hath formerly ſanctified them) and to ſay of him whom God hath ſanctified and ſent into the world, yea in whom it hath pleaſed him that all fulneſs ſhould dwell, as the ſons of Belial68 ſometimes of Saul, how can this man ſave us? cr•cifying the Son of God to themſelves, & blotting out (as much as in them lieth) his remembrance from amongſt men; putting in the place of him ſome frame or fancy that they conceive they have in themſelves, and inveſting themſelves or it with his name: theſe are indeed the Antichriſts th•…deny directly that Jeſus is the Chriſt; for, who〈◊〉a lyar but he that denies that Jeſus is the Chriſt〈◊〉that ſay of themſelves, I am Chriſt, we are the holy one of God; and Chriſt is nothing elſe with them but themſelves and who ever are of their temper, in union (as they conceive) with God•deriding the man Jeſus Chriſt the Lord and hea•of all, and ſo making the faith of Chriſt a very ſcorn and deriſion with all that beleeve it: theſe are of thoſe very perſons in whom (while they ſlight the Scriptures) the Scriptures are verified; the mockers that ſhould ſay in the laſt dayes, where is the promiſe of his coming; for what was, is, and there is no new thing under the Sun; all things continue in like ſtate ever ſince the Fathers fell aſleep; as He came then, ſo now and ſo ſhall do; but no other coming is to be expected: yea theſe are of them that ſay the Reſurrection〈 in non-Latin alphabet 〉, is now done, or is already paſt: they have it or expect to have in this life (even on this ſide their bodily Death) all they ſhall have, denying the Reſurrection of the perſonal body of Chriſt the ſame that was crucified (ſuch of them as confeſs there was ſuch a man)69 or at leaſt, that it was taken up into heaven and glorified, or ſhall ever come again to be made manifeſt in glory with them that have beleeved on him and ſuffered for him: the reſurrection of whoſe bodies is denied by them alſo. Theſe are the Antitypes to thoſe Rebels in the wilderneſs, that pleading that all the Lords people were holy, denyed the ſuperiority of Moſes and Aaron: for theſe alſo being ſeduced from the head, and not holding it faſt, plead that all that are of them are holy and anointed, and ſo the Chriſt, and deny ſuperiority over them to the Lord Chriſt, and refuſe to have him exalted above them: yea, though they have been baptized into him, both in the doctrine of him and otherwiſe, and have taſted of his ſweetneſs, yet they rebell againſt him, endeavouring to draw off others from the faith and knowledge of him, pretending it to be but a fleſhly carnal thing. Theſe indeed are the great deſtroyers of the faith: and though ſo evidently pointed at by the Apoſtles, that almoſt any that runs may read them to be the perſons foreſpoken of by them, yet being ſtrongly deluded they do not ſee it; for how then ſhould the Scripture be fulfilled? theſe threaten the falling away that is to precede the great day of the Lord and of his glorious coming, and to make way for the revelation of the man of ſin. One might think there is no need to decipher them, and warn you of them: but their coming being in all deceivableneſs of unrighteouſneſs, and they70 transformed into miniſters of Chriſt and righteouſneſs, & creeping in ſo ſubtilly as to deceive if poſſible the elect, there is great need to warn you of them, and to exhort you to contend for the faith againſt them, that it be not wholly ſubverted by means of them; for theſe indeed ſubvert and pull it up by the very root and foundation: promiſing men liberty and freedom from temptation, they become their greateſt temptation, and lead them into bondage with themſelves, who alſo are the ſervants of corruption: yea ſome there are that being yet further bewitched, think and ſay that God is all things, and all things God, and ſo themſelves are at leaſt a part of him; that ſin is nothing but only a conceit or imagination, that, that is evil and to be avoided which indeed is not evil, all things being alike pleaſing unto God. He the very being in all things that doth all things; the ſoul and will of man are nothing diſtinct from him, &c. Doctrine ſo deſtructive to the very being of Saints, that I hope none that are Saints indeed will indure to hear them: And but that I ſee thoſe that have attained much & gone very far, yet ſhaken, inclined to, and perverted by ſuch as maintain them, and ſo (at leaſt) dangerouſly expoſed to them, I ſhould have judged it needleſs once to have mentioned them. Of theſe and of whatever elſe is contrary to ſound doctrine, be ye warned that ye be not ſnared by them: knowing there were ſuch foretold of, marvail not that ſuch there71 are; but remember his admonition that hath ſaid, Go not ye after them. Luke 15.27. to which end I ſhall further minde you of the way by which they draw in ſouls to them, and what principles lay open people to be deluded by them.
THe Spirit of Error is in the Proverbs compared to a whoriſh fooliſh woman (as the Spirit of truth is compared to a wiſe woman, and called wiſdom) and the way of thoſe that are poſſeſſed with it and that walk out in it, is there ſet forth to the life. Her lips drop like an hony comb: they come with fair and enticing ſpeeches to beguile ſimple ſouls. She catches the ſimple man, and kiſſes him, and ſpeaks pleaſant language to him. Pro. 7. They pretend much love and friendſhip to them they meet with, whom they finde in a ſtaggering unſetled condition, through an itching ear ſtraying towards them, and going neer the corner of her houſe: ſuch as have ſome light and have met with ſome ſpiritual taſts and ſhines of goodneſs, and ſeek after ſpirituall things; but yet have not attained to be ſetled and grounded in it: they meddle not ſo much with meer worldly carnall men becauſe they ſavour not ſuch temptations, nor yet will they much trouble themſelves with ſuch as they finde ſetled and able to deſcry their way and decline72 it reſolutely, but ſuch as are in the twilight between both: that are double-minded and unſtable in their wayes, and are ready (as they find) to halt and ſtagger upon their onſets: theſe they come with kiſſes to, as deſiring to be familiar with them and to help them to underſtand choice myſteries: they tell them ſtoln waters are ſweet•and bread eaten in ſecret is pleaſant: in diverting from the right way in which they are walking and in which the Saints generally have walked, and relinguiſhing or deſpiſing the things of Jeſus Chriſt, the dainties in the houſe or Church builded by him, the conſolations openly in the wo•…held forth to men; they ſhall meet with other more myſterious and ſecret things which have more ſweetneſs and pleaſantneſs in them: ſhe tels of her bed prepared and adorned with Tapeſtry, the ſacrifices of peace offered, and her bed perfumed with moſt precious Spices: they tell them what peace and joy they have in their way, what a pleaſant reſting place they have found, what precious operations they meet withall; that they have attained to a more full and perfect condition, and are better fitted to entertain them with their gifts and experiences then while they had their hope ſpringing from the knowledge and belief of Chriſt Jeſus as one that without them died, roſe, and aſcended to mediate in behalf of them; and while as thus known he was the hope of glory in them, that then they could not meet73 with that peace and joy, and thoſe ſatisfactions that now they meet with; that he was but a fleſhly Chriſt and he is gone, but now they have a ſpiritual Chriſt always with them, yea that they are He; that they ſpeak to them out of love and deſire that they may ſolace themſelves together with them in their liberty and rejoycing, & take their fill of love on the bed, or in the ſtate and way that they have found reſt in: in a word they do as Satan at the firſt in the Serpent to Eve; he came and told her of a higher and a better condition then what God made them in, ye ſhall be as Gods knowing good and evil; and as thoſe deceivers in 2 Pet. 2.19. They promiſe them liberty, and greater glory: come ſay they, you think to have life in another, and that by the death, Reſurrection and mediation of Chriſt without you, ye beleeving on him ſhall be ſaved; you truſt in a perſon that was born of a woman, a man, &c. You think to live by faith in him, but alas, you live low and carnally; that was but a fleſhly Chriſt that you think of, and lean on; he is dead long ſince (if ſuch a one there ever was) and the faith of his diſciples in him died with him (ſo ſome have not ſhamed to write) but we have Chriſt in the Spirit and myſtery: you know him but after the fleſh, we after the Spirit; yea, the Chriſt are we; for Chriſt is nothing elſe but God with us, that is, the divine nature in us; we are the humanity; and other body or humanity74 we know or beleeve not: you alſo look for your happineſs and glory hereafter, that Chriſt ſhall viſibly come again and then ye ſhall inherit glory with him, your bodies being raiſed by him. But we have our glory here already; we are already riſen and have heaven within us, and other we expect and waite not for: come, come, and let go that your fleſhly knowledge of, and faith and hope in that Jeſus Chriſt, the man that was born without you according to the letter, and you ſhall enter into the love with us and ſhall find all theſe things that ye there read of done within you: you are now expoſed to tryals, and walk ſometime ſadly, and you are tyed to this and that ordinance, but we are paſt all thoſe things and quite beyond them; and we are come to inform you of this our perfect condition in which there is nothing that God reckoneth ſin to us, nor are we in any bondage, but peace and liberty is all our portion. You are in hell, in darkneſs, but we in heaven, in light, into which we are come to draw you: theſe and ſuch like are the hony combs that drop from their lips, the flatteries with which they entice and lay in wait to deceive the yong and unſtable ones, boaſting of their own peace, liberty and high attainments of infallibility, and promiſes of the like betterneſs to others that will follow them, with an undervaluing of others attainments and ſimplicity of faith that they have in Chriſt Jeſus till75 they corrupt them from it. And indeed whom would not ſuch fair ſpeeches catch and carry away? Who would not long to lick at ſuch hony drops, and kiſſe the lips that are ſo delicious? who would not beleeve ſuch fair flouriſhes, when they tell them alſo they are their experiences? eſpecially when they that hear are unſetled and impatient to follow their Jeſus through tryals, and wait upon him for his glorious happineſſe: many ſtrong men have fallen by her ſaith Wiſdom, and few or none that turn in to her are able to get out again, but are ſo in wrapped in her ſnares, and find ſo much pleaſantneſs in her deceits: have ſuch ſtrong fancies and deluſions of joy, peace, liberty, heaven, happineſs here already (God giving them up thereto) with ſuch a free run to ſerve the fleſh too, that they follow on ſtill as an oxe to the ſlaughter, and as a fool to the ſtocks, till a dart ſtrike through their liver; for though this ſtrange womans gueſts are in the depths of hell, yet they are not ſenſible of it, they know it not, till Chriſt by the brightneſs of his coming and breath of his mouth ſhall awake them, and fill their ſouls with horror.
This is the way by which they beguile the ſimple and unſtable ſouls; colouring over their words with here and there a ſnatch from the Scriptures (as Satan alſo did in his temptations, and confeſſed Chriſt for his own ends and purpoſes)76 though in their hearts they ſlight the Scriptures in generall, picking out here and there a line, which they wreſt and pervert to their own deſtruction: as they will alledge, that there is no new thing under the Sun, to prove that Chriſt ſhall never come otherwiſe then as he doth come daily, and was never otherwiſe,〈◊〉childe and weak, but as he is at preſent: they will tell you that Paul ſaith, henceforth know we Chriſt no more after the fleſh, to prove that the beleeving on Chriſt as he was made fleſh, dyed, roſe and aſcended, &c. is but a fleſhly faith and knowledge of him, and to juſtifie themſelves for their not ſo beleeving: they will alledge, that Fleſh and blood ſhall not inherite the Kingdom of God, to prove that Chriſts body was not taken up into heaven, that body which he bade his diſciples handle, and ſee that he had fleſh and bone in: and to prove that our bodies ſhall not riſe again and be made glorious and immortall; as alſo to the ſame purpoſe they alledge, that the body returns again to the duſt, and the Spirit to God that gave it: they will bring that, Chriſt in you the hope of glory, not as the Apoſtle preacht it, but to prove that there is no being of Chriſt without and diſtinct from men, and that Chriſt is nothing elſe then ſome ſpirituall frame within, and many ſuch like abuſes of the Scripture they do make to perſwade to the belief of their aſſertions ſuch as77 yet bear ſome reverence to the authority of Scripture; and indeed ſome of them in their Writings and diſcourſes, begin with very taking conſiderations, and ſome true ſpeeches, arguing that they have met with ſpiritual light, but have been led away from, or perverted in it through Satans ſubtilty; they will ſpeak againſt a notional Faith, and againſt idle ſpeculations of Chriſt without power, and urge that Chriſt muſt be in men, and they conformed to Chriſt, and partake of the holy Unction, &c. and all this way fair and good; but then with them, or at the cloſe of them they uſher in theſe perverted ſtrains of ſlighting Scriptures, Ordinances, Faith in Chriſt crucified, &c. yet with ſuch ſubtilty, that there needs a good meaſure of ſpiritual underſtanding, and good vigilancy to deſcry them: for by reaſon of thoſe preceding Truths they begin withall, many are unaware caught and taken, yea, they would deceive if poſſible the very Elect.
Such is the way of the whoriſh woman, ſuch her Panders, the meſſengers of Satan transforming themſelves into Minſters of Righteouſneſs, to pervert the Paſſengers towards Wiſdoms Houſe into their deceptions; but now, what is the danger of being ſnared by them, and of falling in to this temptation, is nextly to be ſpoken.
THe danger that attends the being taken i•theſe ſnares, or rather the end and iſſue〈◊〉ſuch men as are overcome thereby, is altogethe•inexpreſſible: but thoſe expreſſions of it that th•holy Ghoſt hath left us upon Record, are ſuch a•may well affright us from once liſtening thereto•and fill the hearts & ſpirits of with thoſe inutt•rable horror that are guilty thereof. The rewar•or Wages of ſin in general is death, Rom. 6.23. and the ruine of all that know not God, and tha•diſobey the Goſpel, is exceeding horrible, viz. to be puniſhed with everlaſting deſtruction from th•preſence of the Lord, and from the glory of his power, 2 Theſ. 1.9. to be debarred for ever from the enjoyment of the preſence of God, in which is fulneſs of joy, and where are rivers of pleaſure for evermore. Pſal. 16,11. and to be ſhut up in perpetual miſery and darkneſs: but yet the expreſſions of their ruine and miſery that run into theſe ſnares of Satan are ſuch as evidently aſſign to them a firſt portion: the holy Ghoſt being very full and frequent in ſetting forth the nature and conſequents of theſe kinde of ſinnings with anſwerable aggravations of their puniſhments; for he tells us that theſe perſons that run79 into theſe ſnares, do not onely neglect a greater ſalvation then any formerly in the Law propounded, Heb. 6.2,3. but alſo they crucifie to themſelves the Son of God afreſh, and put him to an open ſhame, Heb. 6.5,6. He was once crucified for them, and bought them, and that he willingly condeſcended to out of his love to them; but now theſe crucifie him again to themſelves, and put him to more grief, as it were by their wicked and wilful departings from him, and ſo in the moſt hainous ſort ill requite and deny him; Nay, they are ſaid to trample him under foot, and count the pretious bloud of the Covenant by which they Were ſanctified a common thing, and to do deſpite to the Spirit of Grace. Heb. 10.2.9. That bloud that was the bloud of God, pretious bloud, not to be reckoned amongſt corruptible things, as ſilver and gold, Acts 20.28. 1 Pet. 1.18,19 that they account as prophane or common ordinary blood, nothing better then the bloud and ſufferings of an ordinary man; and whatever the Spirit ſpeaks therethrough, they deſpightfully and reproachfully blaſpheam, ſo great is their ſin; and he tells us their puniſhment is like to equalize it, for they in ſo ſinning put themſelves beſides the benefit of Chriſts ſacrifice; there remains no longer any ſacrifice for them that can make in their behalf any expiation. Heb. 10.26. thy have neither Father nor Son to be their protection, or to afford any ſafety to them, 2 Joh 9. Whatever80 they may dream of taking Satan for their glorious God and King, and his deluſions for ligh•and conſolation; and however they may boa•…of God, yet God they have not; he is no way ingaged by any Covenant or Promiſe now t•them, they having trod Chriſt under foot, an•wickedly departed from his bloud, and from hi•Doctrine; they bring upon themſelves ſwift diſtraction. 2 Pet. 2.1. and the very blackneſs of darkneſs is reſerved for them for ever. Jude 12. though now they talk of greater light, and Satan make them as Wandring Comets, Jude 13. having〈◊〉fixed abiding ſtation in the Son of God, nor filled with the divine beams of his Light; yet they muſt go out in darkneſs, yea into the blackneſs of it, the moſt horrid darkneſs; the worſt and depth of miſery muſt be their portion: this is the end, and will be the iſſue of their deluſion; thither tend the ſteps of this whoriſh woman, or ſpirit of error; her houſe inclineth unto death, and her paths unto the dead. Pro. 2.20. Yea, the dead are there, and her gueſts are in the depth of hell. Pre. 9.18. I will not here run into any curious ſearch o•diſcourſe about hell what it is, it is ſufficient to know, that it is and will be a ſtate of unſpeakable horror, torment, miſery, and confuſion, in which men ſhall partake with the wicked one and his Angels in the weight, heavineſs, and everlaſtingneſs of their deſtruction; in the depth of which the Spirit of God•ells us are the gueſts of81 the fooliſh woman, the ſpirit of Error oppoſed to the Spirit of Truth, called Wiſdom. I will not ſay, nor do I think that all have been•…ibling at theſe baits of Satan, and parlying with him in theſe temptations; nor that all that have through weakneſs been overtaken, and catched in ſome degree of them, are irrecoverably gone into this condition; no, ſome ſuch may be pulled, either by compaſſion or by fear and dread as brands out of the ſire, Jude 22,23. and God may be merciful unto them becauſe they did it in weakneſs, and through violence of temptation: but all that willingly yield up themſelves hereunto, and perſiſt therein till they be one with Satan and his Inſtruments, are like to partake with them in the blackneſs of their portion, and to have their latter end Worſe then their beginning. 2 Pet. 2.20,21.
THere are divers ſorts of people in more ſpeciall danger to be ſnared with theſe deceits, and they that are ſnared are carried to the heigth of it by divers ſteps worthy our noting. Its good indeed for every one to be cautelous and not ſecure; yet there are ſome in greater danger then others, and that are more uſually82 taken in it. In general, all ſuch as have not th•Word of God abiding in them, or ſo rooted and deeply entred with underſtanding int•them, as to dwell in, and keep them through temptations, as is noted, Matth 13.19. ſuch〈◊〉the Word had not root in fall away in a time〈◊〉temptation; for indeed its the power of Go•that keeps men, and that keeps us by Faith, a•…Faith is not but of the Word of God; ſo th•…letting go the VVord, is the departing fr•…Faith; and the departing from that, is the bei•…looſed from that ſaving Power of the Spirit〈◊〉God. Now all they in whoſe hearts the VVor•hath but a little ſuperficial place, their hearts being ſtony, ſo as they give not through and inti•…credit to it, are ſoon looſed from it, and ſo〈◊〉great danger of falling; and this Peter implie•2 Pet. 3.16. when he ſaith, They that are unlearned and unſtable, (unlearned, he means not〈◊〉Arts, Sciences, and Languages, which ſuffice no•to this buſineſs, but that are but ſmatterers, d•…of hearing, not of underſtanding in the Myſteri•…of God, or in the Word of his Truth, and who•…hearts are unſtable and unſetled, not through•perſwaded, but halting between two opinion•eaſily blown away and removed, theſe) w•…the Scriptures to their own deſtruction, and fi•away into the error of the wicked, and ſo in•…perdition. More particularly,
1. Such as are ſlothful in the VVord of Go•83that cry not for wiſdom, that give not diligent•eed to underſtanding, that follow not after God with earneſtneſs, but neglect that great•alvation ſet before them, and of which they have•ad ſome views and nigh drawings to them; ſuch•s take not up well pleaſedneſs in Jeſus Chriſt,•hat way of Gods appointing, nor have pleaſure〈◊〉the Truth; Knowledge is not ſweet unto•hem, and ſo not heartily cleaved to by them,•or fruitful in them, they receive the Grace of God in vain in that regard; reſt in the form,•nd in ſome illuminations and taſts, but give not•iligence to atrain the power of it; they add•ot in their Faith, Vertue, force or efficacy; and〈◊〉that Knowledge, or a further growing up into•he Knowledge of Chriſt and his Truth, and to•hat Temperance, and ſobriety, &c. but abiding•arren and unfruitful in that Knowledge and•rofeſſion of Chriſt that they have in a time of•emptation, they fall off and wither; are lopt off from the Vine, and men gather them into their•ocieties, and perverſe wayes and doctrines, ſtrong deluſions take with them, that they might be damned that had pleaſure in unrighteouſneſs, and not in the Truth, the righteous Truth of God, that they might be ſaved.
2. Such as believe not upon the VVord, and its faithfulneſs, but upon their ſenſible feelings and viſits, whoſe faith is built upon ſenſe, more then upon the Authority and Power of Gods84 Word: thus the Iſraelites of old, who had ma•…ſenſible experiences of Gods goodneſs, an•…through them believed ſometime, fell aw•…when tempted in the withdrawings of the•though they ſee the ſame mighty works th•…others did that abide faithful; the reaſon of was, becauſe the Word was not mixed with fai•…in them; they believed when and becauſe they〈◊〉ſo great things, but bleſſed is he that believes〈◊〉ſeeth not, as our Saviour ſaid to Thomas;〈◊〉when they that believed becauſe of their ſigh•came to want ſights, their faith failed, and the•were eaſily drawn aſide into rebellion, a co•…trary ſenſe begat contrary thoughts in the•…they being led by Senſe, and not by the Wor•…which abide the ſame without alteration: on th•…otherſide, Abraham who believed not according to what was in his ſenſe (for there all thing went contrary to what he believed for) but a•…cording to what was ſpoken, gave glory to Go•…and abid ſtedfaſt, knowing that however Go•…dealings altered as to his ſenſe, yet the Word〈◊〉God altered not, and ſo his faith being bu•…upon that, abid ſtedfaſt, and he obtained〈◊〉honour to be called the friend of God. And tru•…its to be minded, that divers who have turne•aſide from the Faith of Chriſt, were ſuch as h•…not their faith and joy ſpringing from what th•…Word recorded, but from their ſenſe, and ſetting; yea ſometimes fancies and conceits; whe•…85they have ſeen and felt or fancied ſomething of of God, then they have believed; but when God•hath withdrawn again, then they have been All•…mort, and not having the Word within them to ſupport them, and lead them to a patient waiting for his counſels, they have readily•iſtened to any doctrine that promiſes leſs trials, and more ſenſible ſatisfaction, and ſo into ſuch as•…ve have ſpoken of; whence they are called Senſual, as not having, exerciſing, and living by Faith,•ut rejoycing, and living upon, and impatiently•oveting after matters of ſenſe.
3. Such alſo as are high minded, and puffed•p with conceits of their own attainments. Theſe thinking themſelves out of the reach of all danger, preſume to neglect the way of God, to•eight Ordinances, and Fellowſhips of the Bre•hren, praying and watchfulneſs, and matter not•o hear any doctrine, accompany themſelves with any people, throwing themſelves from the•inacle of the Temple, in confidence that the Angels of God ſhall keep them, and ſo they are•or their tempting God juſtly puniſhed of God•…y falſe Angels, hurrying them into ſtrong de•ſions, as was before noted.
4. They that are curious, and unſober in their•eſire of Knowledge, and truſting to their own•apacities and abilities, undertake to pry into all•ecrets, looking into things which they have•ot ſeen, raſhly puffed up with a carnal minde;86 heſe ſoaring up above their bounds, and goi•…tbeyond the proportion and meaſure given the•are often met withall, and mounted up〈◊〉Satan till they fall into his*3 Tim. 3.6. The word there is〈 in non-Latin alphabet 〉, which ſign•…as well fault as puniſhment. fault and conde•nation.
5. Others not unlike the former, through ſtability have itching ears, and are deſirous novelties, and not abiding in, and cleaving what they have heard and received of God,〈◊〉to try concluſions, and rather to taſte ſome•…of every way, then to drink well of any, tho•…what they have met with God and his Spirit•.
6. Others through leaning upon the wiſd•…parts, holineſs, profeſſions of men, having ſo•…in admiration, and judging them as infallibili•…when they ſee ſuch perſons holy, humble,•…rent, and well gifted in the eye of man, or〈◊〉make great boaſts of themſelves and their att•ments, ſpeaking great ſwelling words, to be g•…in ſuch wayes, then they leaning upon them〈◊〉with them; being built more (whatever th•…pretend of ceaſing from man) upon their pro•…ſions, holineſs, parts, attainments, then upon•Word of God it ſelf held forth to them, Korah Dathan, and Abiram, being men of nown, famous in the Congregation, drew them company into Rebellion with them, becauſe87 likely many admired and leant upon them; So theſe, ſuch a one, ſay they, of ſuch parts, gifts, abilities, experience, are of this or that minde; ſure they cannot be deceived, but they regard not whether it be according to the Word of God, and held forth in, and ſuitable to the Scriptures: but ſeeing ſuch imbrace it, they follow with them, and will ſtand and fall with them, though into diſtruction, forgetting that the Apoſtle Paul adviſeth, that though He himſelf an Apoſtle, or Angel from heaven ſhould preach beſide the Goſpel already delivered, they ſhould be held as execrable and accurſed, Gal. 1.8,9. Alas, though theſe ſee many things in thoſe they lean on, below either Paul or an heavenly Angel, yet their parts, gifts, profeſſion of experience, &c. is ſuch as they will venture ſoul and body upon them. And no marvel, if when the Stars fall that they ſteer their courſe by, they ſplit upon the Shelves of Temptation and Deluſion that are ſteered by them.
7. Ambitious perſons, that deſire to be, or to be thought to be above others, and to attain to the higheſt ſteps that any boaſt of; theſe reaching out after greatneſs, ſometimes make more haſte then good ſpeed, and ſo ſwell beyond the due bounds of Truth, that they fall into groſs error.
8. Some alſo through Coveteouſneſs, and ſuch like evil affections nouriſhed by them,88 eaſily imbrace ſuch things (and God juſtly leave them thereunto) as may leaſt croſs their getting or keeping worldly principles; and ſo if they can meet with a profeſſion that will promiſe as large or larglier then any, and yet wil ba•…them all attendance in Ordinances, and ſpar•them more time for their earthly imployments, and not indanger them to ſufferings, be cauſe they may ſuit with any thing; they wil•not be hardly perſwaded thereunto, but preſently ſtrike hands with it what ere it co•…them as to their utmoſt happineſs. Theſe an•ſuch like are in danger to be ſnared; A•alſo,
9. All that love to live as they liſt, and to follow their own ungodly luſts; ſuch as theſe are oftentimes with thoſe temptations turned aſid•and taken: but yet not all at once, they go uſ•ally gradatim, as it were by ſteps to the depth of Satan.
1. At firſt its but this, that ordinances an•poor carnall things, and not only to be live•above, but without alſo; and its a ſtate of mo•…pefection to ſit looſe to them and diſregar•them.
2. Then from that, the Scriptures are po•…low things, an inky Divinity, a dead letter full of fallacies and uncertainties, and contradictions, not much to be heeded, eſpecially according to what they ſay in the letter; every li•…89muſt have another meaning then the letter holds forth to us.
3. Then they go yet higher, and ſay and beleeve, that the doctrine of Chriſts death and Reſurrection, aſcenſion, prieſthood and mediation as things done without us, is but a beginning fit for novices, not to be dwelt in, but to be left again and forſaken, or to be underſtood in a quite other ſenſe then as if we ſhould live by faith in any ſuch perſon as the Scripture ſeems to ſpeak of in ſuch expreſſions, and then (for indeed if Satan get a man once to queſtion the Word of God, hath God in ſaying ſaid thus, he will ſoon bring him to believe contrary to what is ſaid. Ye ſhall not ſurely die) then I ſay,
4. They come to this, that there is no ſuch perſon glorified; nor to be expected to come perſonally to judge the world as the Scripture literally ſpeakes of, and that its a poor low thing, if not a piece of Idolatry too, to worſhip God in a Mediator.
5. Then they grow with that to deny the Reſurrection of the body; and tell us the Reſurrection is already paſt, all thats to be met with.
6. Then to this, that there never was any ſuch man or perſon as Jeſus Chriſt, but that all is an Allegory, and it ſignifies nothing but light and love, and ſuch good frames born in men, and there crucified by corruption, and then again reviving and prevailing.
907. Then they go a ſtep higher (ſome of them) and know no difference between good and evil; thoſe actions that they did before, and judged evil according to the Scripture, are now no ſin in them what ever they be: and now they are as high (they think) as Adam in his firſt ſtate (if ever there was ſuch a one) they know neither good nor evil, though they do much evil and no good: and then they can aſcend little higher: but,
8. To think God is all things, and all things God, and then they are high enough above all Religion, and can ſtep no higher or no lower rather then to Atheiſme.
And thus by many ſteps they go (or tumble rather) down into the chambers of Death, from whence there is no returning: But this they ſee not at firſt, nor do all that turn from the truth go down alike. Some ſtay longer in one ſtep, and ſome in another; ſome get to the loweſt ſtep more ſuddenly, ſome more leaſurely, &c. But all of them are in great danger to go down to ruine.
Theſe and ſuch like, oh ye Saints, are you dangers in this ſtate of imperfection; to be encountred and ſet upon with ſuch deceits, as unleſs your election be firm, and the Word of God well rooted in you, will vilely ſhake you, and p•…you to ſome grief and trouble to crowd through them. To ſay nothing of the hot perſecution91 that theſe are likely to raiſe, that the ancient prophecies may be fulfilled, of ſlaying the witneſſes, even all that will faithfully bear witneſs to Chriſt Jeſus, making them as contemptible as dead carkaſes, and rejoycing over them, if God ſhall permit them power and authority, eſpecially if alſo they come to that (as is foretold) to work lying ſigns and wonders: which will make ſuch a ſhaking in the Churches of God as will indeed haſten Chriſt to his coming, but pervert ſo many too, and ſo dead the hearts of others, that when he comes he ſhall ſcarce find faith in the earth, as himſelf hath foretold us.
THere are alſo beſides theſe forementioned, many other temptations that ye have to encounter with, which I ſhall not inſiſt upon, leaſt I grow voluminous, as Temptations to diſtruſt and deſperation. To diſtruſt and ſadneſs becauſe of outward trials, wants and chaſtiſements, which out of a fatherly care God will exerciſe you with in this life, ſome in one way, ſome in another, that ye might not ſettle upon the world and forget your reſting place; and that he might purifie and purge you from your corruptions, that ye might be made partakers of his holineſs: concerning which the Holy Ghoſt inſtructs us in92 the Epiſtle to the Hebrews, that God ſpeaks to us as to children, ſaying, My ſon deſpiſe not the chaſtiſement of the Lord, neither faint thou when thou art corrected of him, for whom he loves, he corrects, and chaſteneth every ſon that he receives; ſo that if any be without chaſtiſement or nurture whereof all are partakers, he is a baſtard and not a ſon. Heb. 12.6,7, &c. Thoſe corrections then are fatherly nurturements for our good and ſalvation, and ſo to be accepted by us.
But whatever they be as from God: yet Satan having a fooliſh ſenſuall heart, or principles in the heart to work upon, will be playing the part of an evil ſlave, and ſuggeſt hard thoughts into our hearts, as if they proceeded from Gods hatred of us.
And ſo from ſenſe of corruption yet remaining in us, he often aſſaulteth to caſt away the confidence we have in Gods goodneſs, and perſwades us that He loves us not, or is not faithfull, &c. Which thoughts liſtened to, ſurely oppreſs ſome in their way, and makes their Spirits utterly faint within them. Yea, to deſperation he often hence endeavoureth to thruſt ſome, from the conſideration of their ſinfull failings, and backſlidings, the hidings of Gods face, want of viſits from him, want of fruitfulneſs in themſelves, &c. And might he have his will He would here ſurely devour and undo many: ſome he ſetteth on more violently this way, and ſome in93 the other wayes, but all in one way or other muſt expect temptation; and therefore had need girt up their loines, prepare themſelves for the encounter, and therein quit themſelves like men, that they may overcome, and the crown of righteouſneſs be given them.
And indeed the promiſes of enjoying the glory of that ſtate to which they are called in the eternall Kingdom are pronounced by Chriſt upon ſuch as ſhall endure temptation, and overcome (and not be overcome of) them. Now that Saints may as well ſtand faſt in the day of their oppoſitions and wilderneſs walkings, as be minded of their condition and dangers thereunto belonging, I ſhall proceed in the next place to lay down the helps afforded of God for their overcoming; and oh that God may ſo overcome all our hearts thorowly to cloſe with them, and faithfully to make uſe of them, and walk in them, that we may be able to withſtand and put to flight the wicked one, working out (though not working for) finiſhing (though not by our own ſtrength fetching in) our own ſalvation.
THe conſideration of your preſent weakneſſes, with the ſharp warfare in which your ſtate ſtandeth here in the fleſh, if looked upon alone, might breed diſcouragement in your hearts, and make you ſay as ſometime the unbelieving Iſraelites, though the Land thats given, the ſtate we are called to of grace be never ſo good in it ſelf, yet its too difficult to be attained by us: the Cities are walled up to Heaven, the enemies Gyants in power, number and ſubtilty, too many for us. Therefore my Brethren I muſt intreat you to come on a little further with me, or rather to look back to what I minded you of in the beginning concerning your eſtate as in Chriſt, and therein minde what incouragements there are prepared and given us, to keep on ſtill our way, not letting our hands hang down, or our hearts fail us. Its true, the warfare is ſharp, the enemies many, cruell, powerfull, ſubtile, and we in our ſelves but as graſhoppers in compare of them; yet Rebel95 not we againſt the Lord our God, who hath out of Egypt (the darkneſs of this world) called us, hath led us through a Sea of wrath and tryals, and hitherto conducted us; and given to ſome of us of the firſt fruits of the Land to taſte on: look unto Jeſus the Author (or leader in) and finiſher of our faith, and then behold there are yet more with us in this our pilgrimage, then there are aguinſt us, the ſhout of a King is amongst us, and Greater is he that is in and among us, then He that is in the world againſt us. There we have the Lord God for a Sun and ſhield, and He will give grace and favour to ſupport, ſtrengthen and guide us, and glory to reward and crown us, and no good thing, if we walk uprightly before him, will he withhold from us. Pſal. 84.11. He hath ſaid He will ſtand by us and be ſhield and buckler to us: he will watch his vineyard to defend and keep it, by day and by night. Iſa. 27.2,3. Therefore fear we not, only follow after him, and he will order all well for us, and ſhew us his goodneſs and ſalvation. Only Rebell not we againſt the Lord, nor willingly withdraw our ſelves from him, and he will ſecure us. Be ſtrong in his might and power which he gives unto us in Chriſt, and we ſhall not need to fear what fleſh can do unto us, or what principallities and powers can do againſt us. For if God be for us (as he is) who ſhall be againſt us? Rom. 8.31. Provoke we not him againſt us by96 departing from him through an unbelieving heart, and then his alone preſence with us will drive out our adverſaries before us, and bring us to the poſſeſſion of our heavenly inheritance, even of all the bleſſing to which he hath called us: we have in Chriſt as well proviſion for our way, as poſſeſſion at our journeys end. It is God that juſtifies us in him, and owns us as his Saints, who is it then that ſhall lay any thing againſt us? Rom. 8.33. Who is he that condemneth us in compariſon of him that takes part with us to clear us? what are our own corruptions within us, and Satan and all the world againſt us to oppoſe us, ſo long as God is on our ſide to uphold us? There is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. and 7.20,21,23. Though Sin dwell in them and often carry them captive to what they would not, and impede and hinder them in the good they would, ſo long as they ſow not to that Sin, yield not up themſelves to the fleſh to walk after it, but after the Spirit, Chriſt that hath died, and roſe again is at the right hand of God and maketh interceſſion for them for help and ſuccour, yea, he is mediating the new Teſtament for them, that they might not fail of the promiſed inheritance, Heb. 9.15.
In the ſtrength of God then, and of his Love in Chriſt Jeſus already teſtified to us, let us go on in his way, putting his〈 in non-Latin alphabet 〉, his whole97 Armor upon us; ſo ſhall we be able to ſtand againſt the brunt of theſe temptations, and get victory over all that do encounter us. God hath not called us to this warfare at our own charges; he will maintain us; nor ſends he us naked againſt ſo potent powers, or leaves us to our weakneſs to provide our ſelves weapons to defend us; His Name ſhall be Protection to us: In Chriſt he hath therein alſo compleated us; only put we on what he hath prepared for us; and in his preparation we ſhall find ſure ſtrength and victory, and none ſhall harm us. It was a great evil in Ephraim, that being harnaſſed, they turned their backs in the day of battel, Pſal. 78. having Gods Promiſes to them, and Preſence with them for their ſafety, yet not to cloath themſelves with ſuch ſalvation, not to go on in ſo good harneſs to the portion given them.
O let it not be any of our follies (as it would be ſo much, the greater in us, by how much we are the better accompliſhed) after the ſame example to be foyled and baffled out from the promiſed Reſt, which yet remains for us, and by believing ſhall be poſſeſſed by us.
THat we might be induced not to deſiſt, but go on vigorouſly againſt our ſpiritual enemies98 I ſhall briefly propound the conſideration of the Armor of Light and Righteouſneſs that God hath made ready for us in Chriſt, in putting on, and reſiſting in which, no evil ſhall reach us; the Apoſtle hath laid down the ſeveral peices of it to our hands, with an exhortation to make uſe of them. Epheſ. 6.13. Put on therefore the whole armor of God, the girdle of Truth, th•Breaſt-plate of Righteouſneſs, &c.
1. The girdle of Truth: Let the Truth of God cleave cloſe unto us as girdle about our loyn•let not it, or what it brings unto us to gird up the loyns of our minds, and to make our hear•true, ſincere, and upright be neglected by us Drink we in the love of it, that we may deligh•in it, and it may ſtrengthen and preſerve us ▪ where the Truth of God is ſlighted, and no•prized, men will eaſily part with it, and imbra•…error though they periſh for it; yea God (a•hath been noted) often puniſheth the not receiveing in the lone of the Truth ſo as to be ſaved by is with giving them up to ſtrong deluſions that they might be damned, 2 Theſ. 2.10,11. The Hypocrit•in heart will ſurely be ſnared; that very ſecre•evil that makes him not down-right for th•Truth, will betray him to Satan and deluſio•when he preſents baits ſuitable to it. Buy th•Truth therefore, and ſell it not, Prov. 23.23. wh•…we ſee once to be truth, that keep faſt, and it will keep us; Let it be in our inward parts and it will89 preſerve us. The Spirit of truth will inſinuate it ſelf into us, and lead us into all Truth; and Error and Deluſion ſhall have no power over us. He will preſent that in the truth (even in Chriſt truly declared to us) that will tie and binde us up unto God, and ſet us free from the power of Satan and his ſeducements; and thats freedom indeed: put we away guil and hypocriſy then, that we may the more earneſtly covet after, and drink in the Word of Truth, the ſincere milk of the Word that we may grow therein. The promiſe of defence is to the upright-hearted, that inwardly and ſincerely love the Truth; yea the Truth it ſelf ſhall be their defence: we cannot defend the Truth ſo much as it will defend us; His Truth ſhall be thy Shield and Buckler, Pſal. 91.3. &c.
2. Put on alſo the Breaſt-plate of Righteouſneſs, to guard your hearts that Satans temptations pierce them not. Let the comfort, conſolation and ſtrength that righteouſneſs affords be in your hearts and conſciences; O how chearful will that make us! how uſeful will that be to us in the worſt trials and bickerings, when our conſciences guarded with the Breaſt-plate Faith and Love, 1 Theſ. 5.8. give a good anſwer to God, and do not reprove us. VVhen the Son of God made to us of God Righteouſneſs, imboldens us toward God, and ſtands between us and all Lawcharges, when the beholding him as dead for our100 ſins, and riſen again for our juſtification, and mediating the new Covenant for us (as the truth declares to us) gives us good hope, and makes us triumph over all accuſations that would affright us.
By him we have acceſs to God with confidence, and are preſerved that the ſight of our own evils doth not overwhelm us, eſpecially while we walk in his Spirit, and are led by his grace to do the thing that is well pleaſing in his ſight, and whereof our hearts ſhall not reproach us: for if our hearts condemn us not, then have we boldneſs; 1 Joh. 3.21. And that inward boldneſs is an undauntedneſs of Spirit, by which we are carried to overlook and rejoyce againſt all thoſe things by which our adverſaries either outward or inward would diſcourage us.
A good heart or conſcience, made ſuch by Chriſts blood waſhing it, and Chriſt himſelf made of God righteouſneſs unto it, and leading it in paths of righteouſneſs, is a continuall feaſt, and will bear a man up under all other infirmities. Let this therefore be put on by us, that it may cloth and fence us; as alſo,
3. Shod we our feet with the readineſs or preparation of the Goſpel of peace, that ſo we may not be offended in our walkings; the hardſhips we meet with may not make us go on lamely: the ſcratching thorns of cares and griefs may not rent and tear us, the Goſpel of peace having101 effected peace within us, and prepared and fitted us to bear with patience all adverſities and tryals from without us.
Let the operations of it in you by which it prepareth and fitteth you for God, and for his way, making you ready for his work and ſervice, and ſteeling you with patience, fortitude, and courage againſt all oppoſitions and ſufferings, be as ſhoes to your feet in all your goings: with that Goſpel alſo be ye prepared and furniſhed, yea and made ſtedfaſt and ſetled for the ſpirituall conflict: count it not an empty thing, but in the firmneſs and preparedneſs it hath in it, and that it being minded, effecteth, let your ſteps be ſtrengthened that you ſlide not, and your wayes both in judgement and practice be directed that you erre not: in the knowledge and minding of this, your feet ſhall be guided through all aſſaults and temptations unto peace and quietneſs. Let the firmneſs brought thereby keep you from unſetledneſs. It is the power of God unto ſalvation to every one that beleeveth, Rom. 1.16. That beleeveth I ſay; for without faith we cannot receive the benefit thereof and therefore,
4. In all (or above all) take to your ſelves the ſhield of faith by which ye ſhall be able to quench all the fiery darts of the wicked one: whether ye underſtand this ſhield for faith it ſelf, or for God in Chriſt as the ſhield that faith uſeth, they both come to one, for faith is not the faith, except102 it beleeve God & reſt in on him as declared in Chriſt: ſo that its God in Chriſt cloſed with and reſted on, that makes faith as a ſhield: thence the works of Chriſt are often attributed to faith, becauſe Chriſt doth them in and by this faith, which hath God in Chriſt incloſed in it.
Now this faith is in all things uſefull, yea in all the other pieces of the ſpiritual armour, its that by which they are taken and put on by us; for neither can truth be as a girdle to us, not our conſciences be made good, nor Chriſt be as a breſtplate thereupon, or the Goſpel of peace firm ſtrengthen and prepare us without faith receive them and thereby cloſe us with God in Chriſt Jeſus; nor can we put on the helmet of ſalvation, wield the ſword of the Spirit, or make an acceptable prayer except faith be in us: ſo that in all theſe things we are to put on or exerciſe faith.
Beleeve the truth and Goſpel of God, and give glory to him, and therein let the heart ſtay and reſt on him; minding, viewing and conſidering what a one God is, yea is become to us i•Chriſt: what ſtrength, power, mercy, goodneſs, and faithfulneſs and truth are in him; how he is love and hath ſhewed forth his power and wiſdom towards us and for us in acts of love and mercy to us, and all this in his Chriſt, his ſalvation, his anointed, who hath born our ſin•for us and offered up himſelf a ſpotleſs ſacrifice103 unto God, and is become the propitiation for our ſins, the Mediator between God and men, the high prieſt over his houſe, full of mercy and grace, ability and faithfulneſs for ſaving to the utmoſt thoſe that come to God by him; one that mediates the new Teſtament for his called ones that they may receive the promiſe of the eternall inheritance; in him it is that God is a ſhield to us and ſhineth forth his grace and glory upon us.
Let not Chriſt and God in Chriſt then be heedleſly diſregarded by you, but conſider him and hold faſt to him; beleeve in God and beleeve in Jeſus Chriſt: take to you the ſhield of faith: Joh. 14.1. What good will a ſhield do a man if he throw it on the ground and uſe it not? but if he take it to him, it will profit him, it will defend him; therefore take to you the ſhield of faith; for thereby ye ſhall be able to quench all the fiery darts of temptation that come from Satan, whether more immediately by his own ſuggeſtions, or more mediately by his meſſengers: though their words be filled with never ſo much ſpirituall force and fiery burning, ready to overturn men into deluſions, hold faſt: God in Chriſt as revealed and named to us in the truth, by faith cleaved to, will put them all to flight, and certainly ſafeguard us. Reſiſt Satan with this, and ſtand ſtedfaſt here in the uſe and exerciſe of faith (as weapons are made for uſe in a day of battell and not to lie104 and ruſt by us) and though he be never ſo diligent, vigilant, malicious, ſubtile, yet he will be foiled. Reſiſt the Devil, and he will flie from you.
5. Have upon your head alſo the helmet of ſalvation: or as in 1 Theſ. 5.8. for an helmet th•hope of Salvation: that your mindes be not corrupted from the faith, nor you ſtruck down from your reſolution of following after Chriſt; remember Gods ſalvation, look to Chriſt himſelf the Author and finiſher of your faith, appointed of the Father to be his ſalvation to the ends of the earth.
He himſelf is complete armour, girdle, breſtplate, ſhoes, ſhield, helmet, &c. Truth, Righteouſneſs, Peace, Salvation; Heart peece and Head-peece too; fit to guard the mind as well as the conſcience. Remember his love, and what therein he hath done for you; what contradictions of ſinners, what fights and temptations, what tryals and agonies he paſſed through before he entred into his glory, all which he endured for us, that overcoming the world, ſin, Death, Devil and hell, he might give us the victory over them ▪ and we might be encouraged to lean upon him (remembring that he was raiſed again the thir•day from the dead) 2 Tim. 2.8. for full and glorious deliverance from them.
Let the Salvation wrought by him for us both in his Death and Reſurrection, and in Gods105 gracious calling us out of Egyptian darkneſs, delivering us from our fears and bondage into his light and conduct, be minded by us; ſo ſhall our faith be ſtrengthened and our hearts quickned up to a more lively hope of his further ſaving us, both by way of preſervation here from the evil of temptations, and full and finall freedom from them hereafter to the full poſſeſſion of eternall happineſs.
Conſider what a great ſalvation, what an exceeding g glorious reward is promiſed to us in Chriſt as the upſhot of our conqueſt: what joy, what ſatisfaction, what conformity to Chriſt in ſoul and body: what an infinite portion and inheritance, when we have finiſhed our courſe, and fought the good fight of faith, the righteous Judge will give unto us in the day of his appearance, to be like him, to ſee as we are ſeen, to reign upon the earth, to be with him on his throne in his glory, joy and felicity: a glory that eye hath not ſeen, nor ear heard, nor can enter into the heart of man to conceive, yea, though we have the Spirit of wiſdom and Revelation in the firſt fruits given us, & ſo are helped in ſome meaſure to apprehend the riches of that glory: yet it appears not what we ſhalbe, nor can it be fully here comprehended by us. The lively hope of this if it abide & remain in us will be as an helmet and defence unto us: it wil make us lift up our heads with boldneſs, and not fear to paſs106 through ſufferings and difficulties: it will preſerve us alſo from the temptations to worldlineſs, and to the worſhipping of Satan in the Beaſt, and from thoſe too that lead to diſtruſt and deſperatneſs. If by any means we ſhould be corrupted from this hope, and be drawn to think there is no other life but this preſent, no greater happineſs and perfection, then is here attained, no other heaven but our preſent injoyment, that when this life is done all is done with us, or all ſhall be alike to all; the Spirit ſhall return to God as every other mans, and the body to the duſt there to be conſumed, and from thence never more to be raiſed, we muſt needs then ſtagger and be dazzeled, yea quite knockt off from our cleaving unto Chriſt; ſuch are in the ſnare of Satan already, and will be overthrown by it.
If the hope of the reſurrection and following glory be let go, a man will be unſtable and not regard the work of the Lord, foraſmuch as he will judge it in vain and profitleſs: yea if the hope of Salvation be neglected and parted with by us any other way, that we walk not in it, or that it be as a thing diſregarded by us, if we fear that God will not aſſiſt and help us in what he leads us to meet with, nor ſave us by his power from the evils ſet before us, our hands wil hang down, and our heads alſo and our hearts will fail us; and we ſhall rather as the Iſraelites107 of old, talk of going back again to the world, or ſit us down in a ſullen deſperate neglect of our ſelves and of God, then hold on our reſolution to go forward in the call of God, and in the way in which he would lead us. Hold faſt then your hope in God, that good hope begot in you through the knowledge of his grace, both of preſervation here, and full deliverance in Gods ſeaſon, and it will be to you a Helmet of ſalvation.
BUt to all this it might be demanded: ay but where is that truth to be met with, with which we are to be girt, and where ſhall we be inſtructed into that righteouſneſs that will afford ſuch comfort to us, and be as a breſtplate on our hearts to keep us? what or where is that Goſpel of peace in which ſuch furniture and firmneſs is to be had as will prepare us for theſe ſpirituall incounters? what is the rule of our faith, and according to what ſhould our hope be acted that they may be a ſhield and Helmet to us? Every man will tell us, that what he ſays to us is the truth to be beleeved by us, & that in cleaving to it we ſhall do righteouſneſs: they that ſlight the doctrines of the death and Reſurrection of Chriſt as but low and carnall inſtructions, will alſo tell us that they have the everlaſting Goſpel to Preach to us which indeed will ſatisfie us and gi•…108us peace, and ſo will beſt of all ſhoo and prepare us for our walkings: they will ſay, thats Faith to believe what they tell us; and ſome, that Faith is but a low thing, and we muſt be beyond it: yea, they that tell us thus, give us hopes of greater things here then you propound to us, to be here as perfect as ever, and to have our full happineſs; how ſhall we then diſcern our way in theſe matters?
Anſw. To this, ſeeing I ſpeak to Saints, the Anſwer is not difficult; for they that are ſuch indeed, do in ſome meaſure know the Truth and are born of it, do know the Righteouſneſs of God and have believed in it, have been begotten by the Goſpel of Peace, and quickned by it, have faith in God and Chriſt, and the hope of ſalvation through it: And the Exhortation is to hold faſt, and put on what they have already known and met with; that Truth that hath begun to free them, that Righteouſneſs of God in which he hath juſtified them, that Goſpel that hath begotten them, that Faith there through wrought in them, & that hope of ſalvation that is therein ſet before them; only becauſe they that are weak in a day of temptation, are oftentimes through the cunning and policy of Satan to be miſled, that they call in queſtion what they have known and met with; and thats one main work of Satan, to lead to queſtion them, either by preſenting other things as more ſpecious, or the ſame but109 corrupted; therefore its needful that we mind what the Apoſtle further adds as uſeful for our direction herein in that ſixth of the Epheſians. viz.
6. Take unto you alſo the Sword of the Spirit which is the Word of God. To the Law and to the Teſtament; that that ſpeaks not according to that word hath no morning light in it, Iſai. 8.20. there's no divine Truth in it; That will diſcover and drive back all aſſailants. The VVord of God, thats the immortal ſeed that the Believer is born of; and this is he ſtill to covet after, that he may grow by it: This David his in his heart, that he might not ſin againſt God; and indeed that's the beſt preſervative from ſin, and direction in Righteouſneſs, when its ſo hidden: This is the Truth, and diſcovers the true Righteouſneſs of God, is preached in and declares the Goſpel, is the Mother and Nurſe of right Faith, the word of Faith and of Salvation; yea, this is a Lanthorn to our feet, and a light unto our paths. In this the Spirit worketh, and in the belief thereof preſerveth the ſoul unto eternal life; yea, this is Spirit and Life (as its full of divine and living operations) unto Faith.
But what is this VVord of God? I Anſwer; in one ſenſe, Chriſt himſelf is the Word,〈 in non-Latin alphabet 〉, the Word, or Reaſon that was in the beginning with God, and by which all things were made of God, the eſſential Word, or Word of power and Wiſdom of God, which alſo was made fleſh and110 dwelt amongſt us: And its no doubt but with this Word the Spirit fights as he doth glorifie and lift him up; but thats not done but by the Word in another ſenſe;〈 in non-Latin alphabet 〉, thats the Word there in Epheſ. 6. 〈 in non-Latin alphabet 〉, not〈 in non-Latin alphabet 〉; the Word ſpoken, the declaration of the Mind and Truth of God, that which God hath uttered by the mouth of Chriſt, and of All his holy Prophets and Apoſtles; this Word as it was originally from, and by the Spirit, ſo is that the Sword that he leads his to make uſe of, and by which he driveth back the ſubtile and violent adverſaries of our ſouls, and defends us that believe, and believingly make uſe of it in the Spirit.
Take to you ſelves then this Word of God, this Sword of the Spirit; believe it, mind it, meditate on it, cleave to it, bring all Motions, Doctrines, and Practiſes to the Light of it; let it dwell richly in you in all wiſdom; it will teach and admoniſh you; it will ſhew you the right way, and how to behave your ſelves in every condition; it will admoniſh you of the danger that is in by-wayes, and in temptations: ſo that it be, I ſay, hid in your hearts and dwell there, ſo as that you know, love, believe, underſtand and mind it in what it ſpeaketh, as it was in the heart of the Lord Jeſus: being ſo kept it will keep you, inſtruct, teach, and guide you aright; for his words do good to the upright-hearted, Mic. 2.7. that believe, and obey them in ſincerity. And111 indeed this (as Cha. 3. Sect. 6. was before hinted) is worthy to be minded, that thats the acceptable and right believing, which purely and ſingly cloſeth with God and Chriſt, not for or according to our ſenſible experiments and feelings ſo much as for and according to the Soveraign authority of God, and his infallible and moſt pure ſayings, that believes the Word, though it ſee not any probability as to Senſe or Reaſon of the things there declared; That Faith thats built upon Senſe (as we have ſhewed) alters and varies often according to the alterations in ſenſe, as we ſhewed in the Iſraelites, who ſo long as ſome great work was in their eye, and ſome ſatisfaction apprehended in their ſenſe believed the VVord, and ſang his Praiſe: but when thoſe great things were withdrawn, and danger and death ſurrounded them, they diſtruſted, murmured and rebelled; the Word of God was of no account or force with them, becauſe it was not the bottom of their faith, nor abode in them; So fares it now alſo with many ſouls that receive the Word as the ſtony ground doth the Seed with joy for a time, ſo long as there is no trial, but all ſeems to go along with, and demonſtrate the thing that is ſpoken to, and believed by them; but when ſuch ſenſible feelings or ſatisfactions to Reaſon fail, and trials come, then in a day of temptation they fall away; they wither in a year of drought, as it were not having moiſture112 enough from the Word within to cauſe them to abide in a patient waiting upon God for his gratious returns to them; the Goſpel of Peace hath not prepared them for a long travel or trial, becauſe not heartily and throughly received and cleaved to by them in the love of it, nor well digeſted in them; therefore they have no patience, but fall to murmuring, repining, and inordinate luſting after ſenſible feelings of comfort: and God deferring them, they either run back to the world again, reſolving to have its conſolations rather then none: or elſe, if any Doctrine or Spirit under pretence of Gods come unto them and promiſe them feedom from ſuch ſad conditions and long waitings, though it be from Satan, and lead them quite from the faith of Jeſus to ſome ſtrong deluſion, they embrace and run after it to their own deſtruction; preferring ſenſible feelings and flaſhes of joy and comfort, and raptures, &c. though from falſe and failing deluſions of Satan, withdrawing them from the VVord, before a patient hoping in a dark exerciſed condition in the VVord for its unſpeakable and eternal conſolations.
Surely from this ſometimes ſouls are miſled, and given over to believe or rejoyce in a lye, as if they were now at prefect freedom, and as fully poſſeſſed of heaven as ever any ſhall be, had attained the Reſurrection already as much as any ſhall or can attain to; yea were Godhead with113 God, and made parts of his indiviſible Eſſence, Satan mounting them up aloft, and cauſing them to ſpeak great ſwelling words of vanity, and ſhine as Comets to the admiration of others; he tranſforming himſelf into an Angel of light, and perſwading them it is the true Light that they ſee and glory in, though in the iſſue they go out in darkneſs, and have the blackneſs of it reſerved for them; whereas on the other ſide where the Word of God is in the heart, and the meditation thereon day and night, and the hope in the Lord Jehovah, there-through and according thereto it will preſerve and perfect that man to the inheritance, being the power of God unto ſalvation to every one that believes, Acts 20.32. a pure, infallible, and ſure Word that will not fail or deceive any. Happy is he that though he ſee not, or prove little or nothing in his own ſenſe, yet believeth according to what is ſaid in that; that will give comfort, ſtrength, greenneſs, growth, fruitfulneſs, and preſerve the ſoul in patience to everlaſting happineſs; and the fruits that ſpring up in the ſoul from that, are very good and acceptable: Thus Abraham believed and ſaw not, and his faith grounded on the Word was ſtedfaſt; the ſenſible deadneſs of his own body, and decay of natural ſtrength, nor the known and proved barrenneſs of Sarahs womb, cauſed him not to ſtagger, but the Word wrought effectually in him to keep him in114 a patient waiting upon God for the accompliſhment of the thing that was ſpoken; and accordingly, when he had patiently waited he received the Promiſe, Heb 6.15. (the firſt fruits, or ſome particulars in it; for he died in Faith, not having received much of it; Heb. 11.13. ) in a better way then Sarahs haſty counſel of turning in to Hagar could have brought about.
The Word of God, the Goſpel of the Kingdom, being received in a good, ſingle, honeſt heart, brings forth fruit with patience, perſwades the heart to waite upon God in his way, keeps it from carefulneſs in a year of drought, when ſenſe is not ſatisfied by more flowing feelings of conſolation from the pourings out of Spirit, but as faith comforteth in looking to the Word, and yet it leads the heart to long and thirſt after thoſe flowing conſolations promiſed in the Word, in the way of the VVord; the deſires after which, and rejoycing in the injoyments of which, I would not be miſtook as if I daſht againſt them, or at all faulted; It were better for me that my right hand ſhould be withered, then write a word to take the heart off from preſſing after them in the way of believing; but onely from the botoming our faith upon the ſenſible feelings of them, and not upon the VVord, that leads to wait for them in Gods way, and firms the ſoul againſt haſt-making, and againſt the ready liſtening to other doctrines115 promiſing greater liberty and freedom (or otherwiſe) then the VVord of God declares to us, or can there be found for our inſtruction.
Take you therefore heed, beloved, to the VVord of God, to believe what he hath ſaid by the mouth of all his holy Apoſtles and Prophets; meditate ye in his Law night and day, and try the doctrines, yea and the Spirits too that come unto you, by their conſonancy with thoſe divine ſayings, and count accurſed what ſwerveth, or leadeth you therefrom, from, or beſides the Goſpel, Gal. 1.8.9. (I mean) as declared therein, ſo ſhall you be able to quit your ſelves as men, defending your ſelves againſt, and driving back from you Satan and his inſtruments in their Temptations.
I Know ſome will grant all this, and yet undermine all again by this ſaying; Ay, but what is this VVord of God, and where to be found? Is not Chriſt the VVord, and what he ſays in and by his? and ſo he being in us, ſpeakes to us: and what we ſay, he ſays by us, and its his Word and to be heeded by men. And thus even thoſe that come to deceive, will put that title upon their own conceptions and ſayings, and ſo catch and cheat men.
For avoiding which ſnare, we are to Know116 further, That as Chriſt is the VVord〈 in non-Latin alphabet 〉, ſo of him properly, and as in his own perſon merely conſidered the Apoſtle here ſpeaks not, but of that that declares and unfolds him;〈 in non-Latin alphabet 〉, which is indeed that that God hath ſpoken by the mouth of his Servants; which (that none might cheat us) he hath ordered, and cauſed to be alſo written and recorded (ſo much as his wiſdom hath ſeen meet and ſufficient for our helpfulneſs) in the holy Scriptures, which ceaſeth not to be his VVord becauſe written down, but becomes of greater uſefulneſs to us, for whoſe ſakes they were ſo written; though the letters and ſyllables as written, are but humane inſtruments of makeing over what was by God ſpoken; yet thoſe divine verities, the Oracles of God by, and in thoſe mediums made over and recorded, are in themſelves ſpiritual, and full of divine operations abſtractedly taken from the viſible Characters or outward ſound, which are only mediums of conveying them unto men.
By theſe then heeded and minded, ſhall you ſee what is Truth, viz. that that agreeth with, and is contained in theſe divine Revelations; as alſo what is the righteouſneſs to be put on, and walked in; what the Goſpel of Peace, and its preparation; for that Goſpel is there recorded, as in 1 Cor. 15.3. That Chriſt died for our ſins, & was buried and roſe again the third day according to the Scriptures, and the publiſhing of repentance and117 remiſſion of ſins in his Name amongst all Nations, &c. Luke 24.47. that alſo is the right and laſting faith that is grounded upon Chriſt and God in him, according to the Scripture declaration of him; to that the Promiſe is made, as in Joh. 7.37,38. He that believeth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living waters; as alſo therein witneſs is born to the ſalvation to be hoped for. By this VVord of God ſo written and recorded, did Jeſus Chriſt himſelf in the days of his fleſh and of his temptations beat back Satan, ſaying, It is written thus and thus; ſhewing us, that while we cleave in faith, and obedience to that thats written in the Scriptures of Truth, we ſhall not be overcome of Satan. Beware ye then of thoſe that impugn the authority of them, and by crafty jugling inſinuations indeavour to draw you to a ſlight eſteem of them, and to take you off from giving heed to them, and ſo to God and his VVord in them; Know that they are the Scriptures of Truth, a ſure VVord, yea, more ſure and ſafe for you to look to then any dreams, viſions, or ſights, be they what they will, that any ſhall ſuggeſt to you; The Apoſtle Peter preferred them before his own Viſion of the glory of Chriſt, and his hearing of the lively Voyce that came from God to Chriſt for others faith in him, 2 Pet. 1.16,19. And our Saviour inſtructs us that God would have us mind them, and not wander in our deſires118 after other things to bottom our faith on, as miracles, &c. and tells us that they that will not believe them, will not believe though one ſhould ariſe from the dead, and declare Doctrines to them, Luke 16.31. They are the inſpirations of God into his ſervants, the Prophets & Apoſtles, whom for this cauſe Chriſt being aſcended gave unto his Church (with Evangeliſts, Paſtors and Teachers) that we might not be as children toſſed to and fro with every winde of Doctrine, Epheſ. 4.11,12,13. but taking heed to their words, the words of the Prophets, and commandements of the Apoſtles of our Lord and Saviour, 2 Pet. 3.2. we might be preſerved from Satan and his Inſtruments (that ſhall mock at the coming of Chriſt, and other ſound doctrines according to godlineſs) and that we might grow up in the unity of the Faith and Knowledge of the Son of God unto a perfect man. Know that the Scriptures came not by the wlll of man, nor did the Penmen of them write as they pleaſed, & as their own fancies led them, but as the holy Goſt inſpired and acted them, 2 Pet. 1.20,21. and the things therein written, were written for our learning, Rom. 15.4. that we might believe that Jeſus is the Chriſt, the Son of God, and in believing might through patience, and the comfort of them have hope; yea, and life in his Name, Joh. 20.31. In them is laid down a form of wholſom words, which we are to take diligent heed unto, and not to depart therefrom,119 becauſe they are profitable (as ſays the Apoſtle) to inſtruct, correct, reprove, &c. yea, to ma•e us wiſe unto ſalvation through faith in Chriſt, 2 Tim. 3.15,16. both to diſcern truth from error, light from darkneſs, yea when it gliſters like light: and to lead to avoid the darkneſs, and walk in the light: yea, in a word, they are ſufficient to perfect a man of God to every good work of the miniſtry or ſervice required of him.
Let that Word then, and the Goſpel there recorded be held faſt by you: and the Doctrine that according thereto ye have heard from the beginning, even the firſt principles and foundation, the Death and Reſurrection of Chriſt as therein declared, that beleeve and depart not from it, nor from viewing and beholding the grace and love of God, and all thoſe glorious and myſterious depths contained therein, nor from the ſecret voices and ſpeakings thereof to you in its teaching you, that denying ungodlineſs and worldly luſts ye ſhould live ſoberly, righteouſly and godly: yea, give diligence in Reading, Hearing, and minding the Scriptures in every truth, exerciſing faith in Chriſt; ſo will he by his Spirit mind you ſo of his truths, and put ſuch Scriptum eſt's, ſuch ſayings of divine Record into your memories and mouths, as ſhall diſcover the ſubtileſt workings of Satan and his inſtuments, and lead you to avoid them, yea to oppoſe and baffle them.
LEt not vain ſpirits, who make it their buſineſs to deceive, withdraw you from cleaving to them as the true and faithful record of the Truth of God. I know their wiles, and what pretences they come withall to withdraw you from them; ſome that they have got from their Father, who made it his way to overthrow us at the firſt to withdraw us from the VVord of God; See his firſt coming to Eve, Gen. 3.1. He doth not at the firſt deny the ſaying of God, but only puts a queſtion: Hath God indeed ſaid, or hath he in ſaying ſaid, ye ſhall not eat? Gen. 3.1,2. Juſt like a generation now that knowing they ſhall not lead men into their errors, unleſs they be firſt poyſoned in their judgements about the Scriptures, and withdrawn from credit giving to them, firſt amuſe people, and try them with this, not in a ſober but a captious way.
How do you know that the Scriptures are the VVord of God, and that they are true? what have you more to ſay for them then the Turk for his Alcoran, the Papiſts for their golden Legend, & c?
To whom I could wiſh people to give them this Anſwer, that as by faith they underſtand121 that the world was made by the Word of God: ſo by faith they know the Scriptures to be of God and of the inſpiration of his Spirit, and that they will hold to and not liſten to any vain reaſonings to the contrary: but I hope you have a proof of God ſpeaking in them, you behold there ſuch impreſſions of holineſs, purity, truth, goodneſs, Majeſty and ſee ſuch a light in them as evidences them to be of him: yea and you ſee their truth both in ſome experiences of them in your hearts and by the fulfilling of many propheſies in them: as they ſpake long ago of the calling of the Gentiles when they lay all in Egyptian and groſs darkneſs, and we ſee it after ſo many hundreds of generations fulfilled: they ſpeak of the ruine of many then famous places which now anſwerably are ruined: they foretell of ſuch perverſe Spirits and Doctrines of Devils in which men would deny the Lord that bought them, and mock at (ſaying where is the promiſe of) his coming, and bring in hereſies of deſtruction, as we may ſee accompliſhed even in many of them that make this queſtioning; and therefore we need not go far for arguments to enduce us to beleeve the truth of the Scriptures which is queſtioned by them: they ſuggeſt the Differences of ſome Greek copies of the new Teſtament, and variety of readings, which as it cannot be denyed, ſo is it not of any materiall weight for what they122 ſubtilty uſe it: thoſe varieties being generally except in two or three places in things of leſſer moment; and ſuch as either reading in the moſt Authentick Copies is no whit dangerous or deſtructive to the faith of Jeſus: yea uſually the different readings do ſound ſo much to the ſame purpoſe, as they ſcarce deſerve the name of differences: as that in Mat. 1.22. we read, This is that that that was ſaid of the Lord by the Prophet ſaying, &c, Others adde the name of the Prophet, by the Prophet Iſaiah ſaying. So Mat. 2.11. When they came into the houſe and ſaw the child; ſome, and found the child, ſo others. So Chap. 3.9, Bring forth therefore fruit, or fruits meet for repentance: and verſ. 12. He ſhall gather the wheat into his garner, or his wheat into the garner: and in verſ. 11. He ſhall baptize with the Holy Ghoſt and fire; ſome omit the word fire; there is no danger in either reading, but ours is confirmed (and that defect in the other of the word fire is made up) in Luke 3 16. Where all copies agree that the word fire is added: and yet the other reading is in a manner repeated and ſo owned by our Saviour in applying that ſaying to his Apoſtles in Acts 1.5. Many of thoſe readings ſtand but in a diverſity of word to the ſame ſenſe, and differ no more then God wils and God willeth, or God commandeth, and God requireth; as in Mat. 2.13. ſome read〈 in non-Latin alphabet 〉others〈 in non-Latin alphabet 〉, which differ no more123 then theſe two Engliſh words, kill, and ſlay: ſo in verſ. 6. ſome read Bethlehem of Judah; others Bethlehem in the Land of Judah: ſo in Chap. 4.18. 〈 in non-Latin alphabet 〉as ſome read; and〈 in non-Latin alphabet 〉as others, differ no more then walking about and going or travailing about: and ſuch are thoſe in the 19. and 23. verſes: ſome read I will make you fiſhers of men, others, I will make you to be fiſhers of men. He healed them, ſo we verſ, 22. He healed them all, ſay others: ſo in Chap. 5.11. ſome read for my ſake; ſome for righteouſneſs ſake; either of them right and both come to one and the ſame thing: many ſuch like differences I might inſtance, which do but manifeſt that while men have copied out theſe ſacred writings they have ſometimes either through heedleſneſs or through difficulty of right diſcerning or reading ſome word overſlipt or altered ſome particles or words, ſometimes ſetting down ſome other of a like or neer ſignification agreeable to the ſenſe and ſcope of the Text: and ſometimes perhaps ſomething being noted in the margin by way of conference of like places in the ſeveral Evangeliſts, ſome word or ſaying hath thence been afterward looked upon as pertaining to the Text, and hath been by others inſerted thereinto; for ſo ſometimes ſome word or ſentence in ſome copies inſerted in ſome Hiſtory in Matthew, or Mark more then other copies have, is found in the ſame Hiſtory in Luke or John by conſent of all copies.
And this is clear that there is nothing of faith124 about which there are diverſities of readings, but what other places in which all copies agree, will guide us to diſcern what is conſonant to truth of them, and which of them is corrupted and doth diſagree; nor any paſſage of weight in our received copies out of which our Bibles are tranſlated, which other places in which all copies agree, will not confirm; as in that moſt weighty place about which there are divers readings, 1 Joh. 5.7. there are three that bear record in Heaven, &c. which ſome copies have not, but moſt have; the Scripture elſe where atteſts it to be according to truth; for we have the ſame there in Joh. 1.1.33. clearly ſpoken of, and all agreeing〈 in non-Latin alphabet 〉into one, as ſome read it: and again in Mat. 29.19. with divers other places, which there is no difference or variety of reading in.
Nay we find the Holy Ghoſt ſometimes varying a word in the Scripture; and while the ſame truth is held forth, though with ſome variety of expreſſion, its ſtill divine truth and not for that variety in expreſſion to be rejected: as where Moſes ſaid, Thou ſhalt worſhip the Lord thy God, and ſhalt ſerve him: our Saviour repeats it againſt Satan thus, thou ſhalt worſhip the Lord thy God and him only ſhalt thou ſerve: wch being both the ſenſe of that place and the ſcope of divers other Scriptures: it was no untruth to ſay it was ſo written: this objection then is only a frivolous rub put in the way & not to be regarded; theſe varieties125 of readings being found either in matters not eſſentiall to the faith; or if in ſuch, yet then they are either ſo ſmall that they no way alter the truth propounded, or are in other places cleared, and the right reading atteſted.
I know ſome object againſt the tranſlating of them that we have them not in their proper language, and there is great difference in tranſlations, and one Miniſter corrects one place, and another another: &c.
A ſorry objection too; for 1. we have them in their Originall languages, though all underſtand them not there. 2. That languages or words are ſignarerum, the expreſſions of things and not the things themſelves expreſſed, and that the alteration of the ſound, or name of a thing in ſeverall languages alters not the thing ſo differently named is clear; and that interpretation is needfull in languages not underſtood to make them underſtandible is as evident: and that there are certain Idioms and properties of ſpeech in every language which are ſcarce ſo fully to be expreſſed in other languages as in their own, is confeſt too by all that underſtand languages; beſides that there is variety of ſignification of ſome words in moſt (eſpecially the Hebrew and Greek) languages, wch ſometimes render ſentences ſomewhat dubious as well in the Original as to the tranſlators; and ſometime one tranſlator takes a word in one ſignification, ſometimes in another;126 which are not caſes often obvious, but that the ſcope of the place & matter evidence what the uſe of the word there is, though ſometimes it doth not ſo clearly but that there may be diverſity of conceptions about it: yet this being uſually in things leſs eſſential to the faith, no divine truth eſſentiall to our beleeving in God and walking aright with him, is thereby left uncertain; only ſome inſtruction or relation of things for our learning and further helpfulneſs or conſolation (in the things otherwhere many times more clearly and without all doubt aſſerted) is not ſo fully made out in ſome tranſlations as in others: which doth but ſhew an uſefulneſs in giving diligence to underſtand and make out the properties of the Originall languages by men of learning, not at all that we are to ſlight the divine truths made out to us by the good hand of God upon thoſe who have done their endeavours herein by tranſlating them for us: eſpecially ſeeing we have almoſt generally left to us in the margin of ſome editions the diverſity of the ſignifications in which ſuch dubious places may be taken, that we might conſider them both, and take either of them as God ſhall preſent inſtructions to us from them: and yet the rather too, ſeeing the great myſteries of God and Jeſus Chriſt are in clear and undoubted expreſſions in all tranſlations amongſt us ſo unanimouſly repreſented, as that nothing but ſloth or unbelief or wickedneſs can1127 be the hinderance of our attaining to ſo much of them as may lead us to and preſerve us in the way of ſalvation.
But yet neither is this all: there is yet another wile of Satan that prevails much with many, viz. that the Scriptures have another meaning then what the words import; a ſpirituall, myſtical, or Allegorical ſenſe which is the true ſenſe: and therefore they are not indeed to be rejected but ſtudied: yet not to ſtick to the literal expreſſion, but to find out the ſpiritual that is the allegorical ſenſe: and this comes moſt up to the old Serpent, who did not at the firſt ſay, God never ſaid ye ſhall not eat, but hath God indeed ſaid, or in ſaying ſaid ye ſhall not eat, &c. as if he ſhould ſay, though them words ye heard, yet do you think that was the meaning of them? there was ſome other thing in that ſaying then you think of, and not that which the words ſeem to import: this is a very ſpecious temptation and takes with many, and the other forementioned are often made of uſe to uſher in this.
In anſwering which, this I ſhall ſay, that 1. All Scripture in one ſenſe hath a ſpirituall ſenſe, as by ſpirituall ſenſe we mean the ſenſe of the Spirit, or that the Spirit holds forth; but then that is moſt uſually no other but what the words hold forth and expreſs, as there is one god, one Mediator between God and man, the man Chriſt Jeſus who gave himſelf a ranſome for all: the128 ſenſe of the Spirit in that is as is expreſt in th•words, and ſo uſually in other places. 2. Many Scriptures are indeed parabolically and figuratively expreſt, and there the Spirit had a further aime then at what the letter of the parable ſpeaketh: but uſually in ſuch places too the holy Ghoſt diſcovers himſelf to ſpeak by way of parable or ſimilitude; as when its ſaid, the Kingdom of heaven is like leaven, and like muſtard. ſeed &c. in which kinde of expreſſions the Letter tels us that the ſayings are parabolicall: ſpirituall things are ſpoken of and ſet forth under earthly ſimilitudes: of which ſort alſo are the deſcriptions of God oftentimes under bodily notions, as of hands, feet, wings, &c. and of Chriſt under the Metaphoricall terms of a door, a vine, a Shepherd, &c. which ſay in effect that what thoſe things are in their ſeveral relations to the earthy things they pertain to, that is Chriſt to his people; and theſe alſo are eaſie enough to any eaſie underſtanding, to be figurative and parabolicall; yea 3. I deny not but there may often be an alluſive uſe made of many Scriptures to illuſtrate other things by, then what they properly and directly ſpeak to: which is indeed an Allegorical uſe: as Paul make uſe of the Hiſtory of Abrahams having two ſons to repreſent the ſeverall conditions of two ſorts of people that claim acquaintance with God, and that by thoſe two Doctrines of Law and Goſpel, are begot to129 worſhip him: and ſo many things that befell the people in the wilderneſs may be alluded to as reſemblances and repreſentations of what doth often befall men in their paſſage from the darkneſs of this world and Satan, to the enjoyment of the eternall inheritance: as Gods leading them with a cloud may inſtruct us into Gods guiding his people that follow him in the faith of Chriſt, and his ſo protecting them by that faith, that no ſpiritual temptation, or outward perſecution ſhal ſcorch or harm them: and his leading them by a pillar of fire we may allude to, in ſetting forth his giving light and hope unto his people in times of their darkneſſe and afflictions: ſo we may allude to the ſtory of Orpahs being perſwaded to leave her mother in law Naomi, Ruth 1. in ſetting forth the ſlightly cleaving of hypocrites unto Chriſt: and to Ruths ſtedfaſt cleaving to her in ſetting forth the affection of ſincere and honeſt-hearted beleevers unto Chriſt; many ſuch apt alluſions there may be to things done and ſaid in former times and recorded in the Scriptures; even as Chriſt ſets forth the way and uſefulneſs of his exaltation by comparing it to the lifting up of the brazen Serpent in the wilderneſs; and is ſet forth as our ſpiritual paſſeover with alluſion to the typical of the Iſraelites: but yet in theſe caſes we are to minde, that neither the Hiſtories that we ſo allude to are fables, and things compoſed only to that very purpoſe130 to ſet forth ſome ſuch other ſpirituall things without any reality or truth in themſelves as Hiſtorical narrations; for that would be all one as to ſay there is no ſuch creature as the ſun, nor other uſe of it but to be a repreſentation of the Sun of righteouſneſs in the things written and ſpoken of it, becauſe he in Scripture is ſet forth by it; or ſuch a weapon as a ſhield, but only ſomething is ſpoken of under ſuch a name to ſet forth God and Chriſt unto us; which would be evident falſhoods.
Nor much leſs is that another fable, ſhadow, or feined figure that is illuſtrated and ſet forth by way of alluſion to them: as if the Paſſeover was a type of a type, a figure of Chriſt which is nothing according to the Hiſtory penned of him, but a pretty deviſed repreſentation of another thing; ſure that that hath a ſhadow hath in it ſelf ſome ſubſtance that is pointed to and repreſented in that ſhadow.
Its one thing to ſet forth one by another in way of ſimilitude or alluſion (in which alſo ſobriety and underſtanding are to be uſed, leaſt we make ſimilitudes where there is none, or ſtrain ſimilitudes made by the Holy Ghoſt beyond what he maketh uſe of them or intendeth in them) and the taking away the being of the things to which we allude, and allowing them no other being but by way of repreſentation as too many that ſo allude to the Creation of the131 world in the new creation, that they evacuate the truth delivered concerning the firſt Creation, and ſtrain the ſimilitude fondly, playing in the curioſity and pride of their wits to the detriment and obſcuring of the faith; ſuch wantonneſs we are to beware of: but much more I ſay when not onely the ſhadow but the ſubſtance too is annihilated: for
4. The Scripture in the Doctrine of Chriſt Jeſus and all things needfull to be beleeved to ſalvation, doth not only uſe ſimilitudes to repreſent and ſet them forth, but alſo is plain, full and more evident, ſo as that in ſome places or other the myſteries are declared in the very Scripture ſayings; as about the perſon and natures of Chriſt, his incarnation, growing up, teaching, working miracles, dying, riſing, aſcending, the end of all this, the obligation that lies upon us to God thereby with the whole way of ſalvation, what we are to do that we may live, and what that life is that we ſhall have in ſo doing, ſo far as can be made out to our apprehenſions by word and Doctrine, or is needfull ſo to be, to make the expreſſions about which alſo to be but ſhadowes of other things, when as the Scripture tels us they are the things that were foreſhadowed out, is horrible miſtake and very dangerous; what Chriſt ſpake in the dark, he hath commanded the Apoſtles to ſpeak in the light, and to proclaim more openly to the world132 the myſteries and ſecrets that he more hiddenly propounded to them, which they alſo did revealing the myſtery of God, and not yet hiding it in parabolical and ſhadowy words; as is plain by what the Apoſtle Peter ſays. 2 Peter 1.16. We have not followed cunningly deviſed fables when wee made known to you the power and coming of the Lord Jeſus. Now what is that〈 in non-Latin alphabet 〉, or fable, but properly a hidden myſtical kinde of ſpeaking ſuch as the heathen uſed in their myſteries and to repreſent ſome ſecret Doctrines; yea ſometimes the ſervants of God have uſed ſuch ſpeakings too; as Jotham when he reproved the men of Shechem for chuſing Abimelech King, and Abimelech for his uſurpation and Tyranny, by telling them of the trees going to chuſe a King. Judg. 9. in which its evident that he meant not that ever there was ſuch a thing as trees chuſing a King, or that the olive and vine could make ſuch anſwers: but in that parabolical and myſterious way of ſpeaking (〈 in non-Latin alphabet 〉) wiſely invented and deviſed he plainly taxed the folly of the people, and Abimelechs wickedneſs and ambition; and that was the only truth that he aimed at in his ſo ſpeaking to them; ſo Aeſop a ſubtile deviſer of parabolical ſpeakings or fables, when he would inſinuate good counſels, or reprove bad mens folly, he tels many pretty ſtories; as that a cock ſcratching up a dunghill found a Jewel, and finding it wiſht rather that he had133 found a kernel of Barley; in which he intended not to tell a real ſtory of any Dunghill Cock, but under that deviſed (〈 in non-Latin alphabet 〉or) Fable, to ſet forth the folly of vain men, who, if they light of ſome pretious Truth, or meanes of underſtanding, prize it not, but prefer ſome ſmall worldly commodities or pleaſures before it, as better ſuiting their principles and diſpoſitions; and ſo under a Tale of a Frog and a Mouſe fighting, till the Kite catch them both up and devoured them, he ſets forth the way and iſſue of civil diſſentions, in which while both parties fight againſt each other, they both become a prey to ſome third common and more potent enemy; And under the Tale of a Dog paſſing over the water with a piece of meat in his mouth, catching at the ſhadow of it, and looſing the ſubſtance, he declares how fooliſh vain men having ſome ſubſtantial Truth, and catching at ſome vain ſhadow of Truth, as if it were another or a more ſubſtantial truth, looſe, and fall from that ſubſtantial Truth that before they were poſſeſt of: Such is the nature of〈 in non-Latin alphabet 〉, a deviſed Fable. Now the Apoſtle Peter tells us that they did not ſo declare the coming of Chriſt, as if what they declared of Chriſt as born of a Virgin, the Word made fleſh, and as oppoſed by Herod and other enemies, working Miracles, dying, riſing, and aſcending, was but a witty repreſentation of ſomething done within them;134 as of Truth born in an honeſt and innocent heart, and there oppoſed by Corruption and Luſt, yet after ſome ſtrength attained, teaching many good Leſſons to the ſoul, and doing great works in it, curing its blindneſs, healing its lameneſs, inlivening it from its deadneſs; ſometimes again ſtifled as it were by corruption and darkneſs, but yet after a while getting the upper hand again, and obtaining a more glorious conqueſt, raviſhing the ſoul, and carrying it up into heavenly joyes and conſolations. Verily if this had been the thing the Apoſtles meant in ſpeaking of Chriſt, his Incarnation, Sufferings, Teachings, &c. and all the Hiſtory of Chriſt, but deviled to ſet this forth, they have declared as plain and manifeſt, and yet as wiſely a deviſed Fable as ever Aeſop deviſed to repreſent his moral inſtructions: But the Apoſtle tells us leſt we ſhould be beguiled and led into ſuch a fancy, that they did not follow any ſuch thing when they preached Chriſt, but told us a true Hiſtory, and that that was the true Grace into which they have inſtructed us, 1 Pet. 5.12 .. Its a truth indeed, and that plainly aſſerted too in the Scriptures, that while w•behold the glory of the Lord with open face, as in a Glaſs we are transformed into the ſame image, &c. that there is a great reſemblance between the word of eſſence, or Word that is God made fleſh in the perſon of Chriſt, and the Word or revelation of the grace of God in Chriſt135 united to our hearts by faith; this conforms us unto Chriſt in Death and Reſurrection: It is oppoſed by corruption; and growing up, getting roote, or dwelling richly in us, teaches and admoniſhes us and keeps us ſafe in the midſt of corruption from being overcome of it; yea, inaſmuch as the Spirit of Chriſt is in it, it gives the ſoul underſtanding, and fills it with life, power, and ſalvation; or rather, Chriſt doth all this by it, through his Spirit's working effectually in it; poſſibly to corruption at ſome time may cloud and dead its operations in ſome hour of temptation and day of deſertion; and it may break forth again, and ſhine more gloriouſly in the ſoul after ſuch a condition by the power of the Spirit quickning it in us, and it may then raiſe us up in our ſpirits more gloriouſly, and lead us up to heavenly conſolations; and all theſe things may be found atteſted in the Scriptures; but yet this is not that coming of Chriſt in the fleſh, the Death, and Reſurrection of him declared in the Goſpel; but in ſome things the fruit of our ſinnings againſt God, or of his hiding his face by way of trial of our faith, and in other things the fruit and operation of the Spirit of God ſent unto us in Chriſt Name, who ſuffered, and roſe for us: We are to diſtinguiſh between the ſufferings of the Humanity in the perſon of Jeſus of Nazareth with its Reſurrection, and Glory, his being made Lord and Chriſt, &c. and the136 conformity of the Humanity to him in his members by the working of his divine Spirit in them through the faith of him; and not make the things affirmed of the head meet deviſed things to ſet forth Truth in the members: nay, deny the head and make him but a fained type of the members, as they that hold not the head, Col. 2.19. or aſcribe not to the Humanity that ſuffered, roſe, and aſcended, or to Chriſt as in it, the true nature of a head.
I am the larger in this, becauſe it having a ſhew of wiſdom, beguiles many from the head of all principality and power the Lord Jeſus, Col. 2.8.10. and as was foretold by the Apoſtle, cauſes them to turn aſideto Fables, or rather to turn the Goſpel into a Fable. This turning all into an Allegory is as notable a baite as any Satan can fiſh with; for if a man be once brought to that, that he thinks the Scriptures hold not forth the mind of the Spirit in, and according to its expreſſions, but ſpeak of other things: then it will follow that the literal expreſſions will not be much heeded, but ſome ſpiritual pretended myſtery looked for to reſemble the things ſpoken of; and then Satan himſelf transforming himſelf into an Angel of light, may pretend to declare or ſuggeſt that true ſpiritual meaning, and the ſoul hath nothing in the Word left certain by taking heed to which it may dicover him; the Scriptures being now137 made to it, like to the Philoſophers firſt matter, Omnium formarum capax, fit to be interpreted by any new deviſe or figment that hath a ſhew of wit and ſubtilty in it, as the ſpiritual ſenſe of it; yea, the devil will lead men inevitably by this to deny the plaineſt affirmations of God in the Scripture, as he was bold to tell Eve, that in dying ſhe ſhould not dye: the dying ſpoke of, was not what ſhe thought of; it ſhould be but a dying to her preſent dark ſtate of faith, and ſhe ſhould be as God, and live a more divine life of Knowledge and ſenſe: ſo will he (nay he doth) lead men upon this principle to deny Chriſt the Lord that bought them, ſuggeſting to them, that though the Scripture ſpeak of one Jeſus born of a woman at Bethlehem, and dying neer Jeruſalem for our ſins, and that we ought to believe in him; yet the truth is, that is but a Fable, a ſhadow, and type of ſome ſpiritual thing in us, which is the true Saviour indeed of us. Nay, he upon this ground, teaches men peremptorily to deny that there was ever ſuch a one as that Jeſus, and that he is to be believed in; and though men believe not in him, yet ſhall they not be damned, whatever the Scripture ſeems to ſay to the contrary: And ſo for the Reſurrection of the body, it leads to turn that into an Allegory; and to ſay, however the Scripture ſeems to ſpeak of ſuch a thing, yet it but ſeems ſo; for its to be underſtood only of a reſurrection of the138 Spirit out of a ſad and dark condition into a ſtate of light and gladneſs: Nay, the very Being of God and our walking towards him, the inſtructions, reproofs, and precepts of Grace muſt at length be ſo looked upon too as but figurative: for I have met with ſuch as have not ſticked raſhly to affirm, that no line in Scripture but hath its ſpiritual meaning diſtinct from what the letter ſpeaks; which is the way to deny the true God and his Worſhip; yea, to make nothing of corporal adultery, fornication, theft, drunkenneſs, and whatever evil the letter of Scripture reproveth: ſo that this will lead a man to be like a wild horſe in a fenceleſs Paſture, to run whither Satan ſhall delude his fancy, and ſtir up his luſt to lead him.
Therefore beware my Brethren of this temptation, and of thoſe that ſhall intice you to fall thereinto by ſleighting the open ſenſe of Scriptures themſelves, and indeavoring to draw you from it too: Take the Apoſtles directions; Remember the words of the Prophets & the Commandments of the Apoſtles of our Lord and Saviour, 2 Pet. 3.2. ſo look for the Spirits opening the mind of God, as to hold to the words which he hath declared himſelf in, and think not that he will declare himſelf to thee in any ſuch new form, as to evacuate and make a fable of what he hath fore-declared. God raiſed up, and gave to his Church Prophets and Apoſtles (as was139 noted above) to declare his minde, and leave his Doctrine ſo to the Church, as that we might not be toſſed too and fro with every winde of doctrine: But how ſhould their Diſpenſations of their Knowledge of Chriſt as left to us by them, be uſefull to keep us from ſuch toſſings, if they have given an uncertain found, and left their Writings like a Weather-Cock, to be turned this way or that with every winde; if they have given us h•dden expreſſions and left them at liberty to be interpreted by whatever other ſpirit can declare to us another myſtery then what they ſeem therein to have delivered?
Dear ſouls, let us take heed to what is written for our inſtruction: If the touchſtone given us be made uncertain, what are we better in trying mettals? if the Compaſs given us to ſay by fail or be uncertain, how ſhall we ſteer aright by it to our deſired Haven? Suffer not we our ſelves then to be baffled out and ſpoiled by Satan and his inſtruments in this matter; remember it was the written Word; and in the ſenſe that the words ſeem to hold forth withour wreſting, ſtraining or allegorizing with which Chriſt oppoſed Satan in his temptations, learn we to do ſo alſo if we will go on ſafely and not be cheated of the inheritance. As for that objection of ſome (as of T. C.) that the Scriptures have come through the hands of Papiſts, and therefore probably they may be corrupted; its a very weak one as140 concerning the Original Languages in which they were firſt written; for neither have they only had the keeping of them, but thoſe of the Prophets and old Teſtament the Jews have alſo, and both them and thoſe of the New Teſtament the Witneſſes againſt them and their evils have had in all Ages, as alſo the Greek Churches not all ſubject to the Pope and his Faction; and yet thoſe Copies they have, in nothing of weight, if at all, differ from the Copies in the Latine Churches: nor is there any probability, that the Roman Church hath corrupted them; not only becauſe they could not do it, but others of other Churches, yea, ſo many as were faithful Witneſſes againſt its errors within it ſelf, muſt needs detect her falſhood and cry ſhame of her, but alſo becauſe then they would have corrupted them in thoſe places which reprove and detect her own errors: Verily, if they ever dared to corrupt them, they were very fools to leave untouched the places that make againſt their own errors; yea, and yet more, if they would corrupt them to ſpeak againſt their errors, if ever they ſpake otherwiſe more conformably to them; for there as they keep them (in their original languages) we find teſtimony born againſt all their errors, as againſt the Lordly dominion aſſumed by the Pope, againſt their adoration of Images, Invocation of Saints and Angels, Purgatory, Juſtification by Works, and what not? ſo that the preſervation141 of the Scriptures to witneſs againſt their corruptions, is a notable argument of Gods care of them, and that they are not corrupted by them; for if they had corrupted them, they would undoubtedly have done it in thoſe things in which they make againſt them: But no more to that.
Let none of thoſe vain aſſaults of Satan prevail with you, to let go the Sword of the Spirit, the Record of God in the Scriptures, with which ye ſhould oppoſe him; but the more he indeavours it, the more faſt hold it, and the more cloſely cleave unto them; mind we that of David, Thy Word is very pure, therefore thy ſervant loveth it, Pſal. 119.140. and that ver. 126, 127. It is time for thee Lord to work. for they have made void thy Law; therefore I love thy Commandments above gold, yea above fine gold; the more men ſlight the Scriptures, the more mind we them, and cleave we to them: there can be no greater folly then for a man to throw away his weapon, becauſe his enemy deſires to have it wreſted away, that he might the better harm him.
I Know its an ordinary objection againſt heeding the Scriptures, that all Hereticks too will142 alledge Scriptures to maintain their Hereſies; which as its true in it ſelf, ſo is it rather an i•…gagement to mind the Scriptures more diligently, and ſtick to them more cloſely, then therefore to neglect them; it being certain that no Scripture contains in it any error; but men do err in their collections from it; and that is certainly an error that contradicts the ſayings of the Scripture. So we find that when Satan himſelf, the father of Hereſies, ſet upon Chriſt with Scripture, It is written, He ſhall give his Angels charge, &c. Chriſt did not thereupon betake him to ſome other weapons, and let go the Scripture, but by cleaving to it repell'd his temptation from the abuſe of Scripture: indeed here it becomes us to have our ſenſes more exerciſed, that we may deſcry their deceits, and diſcover their pervertings of the Scriptures; of which thing alſo I deſire you to be careful, that they may not ſeem to beat you with your own weapons; for even they that make no account of the Scriptures, will catch at here and there a ſaying, and wreſt it againſt the truth delivered in Scripture: ſo I have met with ſome (to give thee ſome inſtances hereof, and indeavour thy help herein) who againſt that in 1 Tim. 2.6. that Chriſt gave himſelf a ranſome for All, have alledged that in Iſai. 51.10.11. That the ranſomed of the Lord ſhall return and come to Sion with ſinging; and thence argued that Chriſt gave not himſelf a ranſome for All,143 becauſe all ſhall not do ſo; inſinuating a concluſion directly contradictory to the Apoſtles Doctrine: now in ſuch caſes thou art to hold faſt the Divine Teſtimony for truth; and though thou art not able to detect the way of their ſophiſtical arguing, no more then the way of a Serpent upon a rock, Prov. 30 19 yet thou art certainly to hold faſt that its a fallacious way of reaſoning that men uſe in ſuch concluſions drawing, as in which they ſet Scriptures together by the ears that are not croſs to each other in their plain ſayings, as its evident, there is no more oppoſition between thoſe two Scriptures before mentioned, then between theſe two, God is the Saviour of all men, 1 Tim. 4.10. and that, The Nations of the ſaved ſhall walk in the light of the new Jeruſalem, Rev. 21.24. Or that, Happy•…t thou O Iſrael, a people ſaved by the Lord: or then is between theſe two, All that are in their graves ſhall come forth, ſome to the reſurrection of life, and ſome to the reſurrection of condemnation, Joh. 5.29. and that Luke 20.35. They that are accounted worthy to obtain the Reſurrection from the dead, neither marry, nor are given in marriage, neither can they die any more, but are equal to the Angels, and are the children of God, &c. And ſuch places are to be cleared to be both true by diſtinguiſhing betwixt the things ſpoken of in them; for they ſpeak not (ad idem) or to the ſame thing, though144 they uſe the ſame kinde of word in either of them: as for example, That phraſe, The Redeemed of the Lord in Iſai. 51.11. is not ſo general as that in 1 Tim. 2 6. nor doth it reach to all that at any time, or in any way are redeemed by him; for he redeemed Iſrael out of Egypt, and yet all thence redeemed or ranſomed went not to Sion, nor ſhall have everlaſting joy and gladneſs; for many of them were unbelievers. The ranſomed of the Lord in Iſai. 51. are the ſtock of Abraham and Sarah. ver. 2. that are gone into great bondage, and ſhall be brought out again by the hand of the Lord awakned and putting forth its ſtrength and power, as in the dayes of old when he brought them out of Egypt: it ſpeaks of a redeeming by power and ſtrong hand, and a ſetting free from the yoke of oppreſſion that lay upon them from men; and it may be applied further to thoſe that by the like putting forth of glorious power and ſpirit are brought out from under thraldom to corruption and Satan, and from Antichriſtian ſlavery, as in Rev. 14.1.4. That are redeemed from the earth (freed by the efficacy of the Blood and Spirit of Chriſt in their conſciences from earthly affections) and from men, (that is from their tyrannizing over them, or they being tied and bound up to men for ſomething in them as men, to admire, ſerve, and take up their faith and worſhip by the wills of them;) ſuch ſhall go to Sion and ſing the ſong145 of the Lamb too; but that in 1 Tim. 2.6. where its ſaid, Chriſt gave himſelf a ranſom for all, is ſpoken of as a thing done in Chriſt, and not upon, or in men, a thing to be declared to men, even to the Declaration of which to all Nations (to the utmoſt of his power) Paul was ordained, that in hearing and believing the goodneſs of God in Chriſt ſo declared to them, they might ſubmit to God and Chriſt, and receive that further opening of his Love and Truth to them, in and by which he might ſet them free; and in that fore mentioned way of power redeem them: This ſpeaks of a ranſoming by price, and bringing them into ſuch a freedom from the ſentence of condemnation fore-paſt upon all in Adam. that Chriſt (that notwithſtanding) may ſhew what favor he ſees good to them, afford his bounty, patience, and Goſpel to them as he pleaſeth, to lead them to repentance, and upon their turning further love them. In like manner others deal with the precedent verſe of 1 Tim. 2. viz. There is one Mediator between God and man, the man Chriſt Jeſus; for endeavouring to diſprove that we are to look to God by Chriſt as a Mediator; or that the Man Chriſt is Mediator of God and men, they produce and oppoſe to it, that in Gal. 3.20. That a Mediator is not of one, but God is one; therefore, ſay they, Chriſt is not a Mediator of146 God, as is affirmed, 1 Tim. 2.5. and if not of God, then not of God and man, as is there affirmed alſo.
But in the ſame manner, as before, art thou to defend thy ſelf againſt this arguing alſo, viz. hold faſt the Divine teſtimony, though thou knoweſt not how to anſwer them, and know that they deal fallaciouſly with thee, though thou canſt not perhaps ſo plainly tell wherein the fallacy lies with which he would enſnare thee; that they oppoſe as contradictory thoſe things that are not ſo, but very conſiſtent; for whereas. the Apoſtle in the Galathians ſaith, That a Mediator is not of one, but God is one; that is, of one mind in both adminiſtrations of Law and Goſpel, and needs none to reconcile himſelf to himſelf in his giving of them; That of the ſame Apoſtle in Timothy rather confirms it then denies it; for there is a mediation propounded not of one alone (as is the force of the Word One in Gal. 3.) but of two diſtinct parties, not as yet fully and compleatly reconciled to each other, God and man, in which the Man Chriſt Jeſus is affirmed to be imployed as Meditor of them; ſo that theſe two are both true in their very expreſs ſayings, and neither of them contradicent to other.
Again, Others to prove that Chriſt was never otherwiſe born, crucified, dead, or raiſed,147 then he is now dayly in the hearts of men, and as he was ever from the beginning; as alſo that there ſhall be no other Reſurrection or coming of Chriſt, then is now in, and to men in their ſpirits, and always hath been, they bring that of Solomon, Eccleſ. 1.9. That which hath been, that alſo ſhall be, and what hath been done, that ſhall be done, and there is not any new thing under the Sun. And that in Chap. 3. What hath been, the ſame is now, and what ſhall be now, hath been, and God will require that which is driven away. Their miſtake and abuſe of which is eaſily diſcerned, if we hold faſt to the teſtimony of the holy Ghoſt in other places, which contradict their inferences from it; and if we alſo minde the ſcope of the Preacher, & whereabout he ſpeaketh, viz. that his ſpeech is about the vanity and vexation of ſpirit, that is in (& accrues to men from) worldly natural things and actions, things (ſub ſole) under the Sun, or under the Government of it; and then his meaning is plain, that there is a conſtant tenor in the nature of natural things at all times; the ſame ſpecies and properties in thoſe ſpecies, not the ſame individuals, except they will affirm that they themſelves have been men and women, born, nurſed up, and lived in the world in times paſt, even in Solomons time, or in the beginning of the world as well as now: and if ſo, I would they would call to mind what they ſaw148 done then, and help to perfect the Hiſtory of the world; but thats evidently falſe; David and Solomon are not now living under the Sun, but the ſame kinds of things there are, men now as then, and ſin and vanity in them now as then, trees and plants, &c. and the ſame common affections of creatures now as then; the ſame weakneſs, vanity, wickedneſs, and vexatiouſneſs now as before; and in that regard there is nothing new, no alteration of the nature of things under the Sun in their natural actions and conditions. But this is horribly beſides the buſineſs of Solomons diſcourſe, to ſay the earth upon which the trees and plants now grow, is as well void and without form now as it was in the firſt day of its creation; and yet more, to ſay Chriſt hath come no otherwiſe in the fleſh then he did in Solomons time, nor ſuffered otherwiſe then there he had done; or that there ſhall be no other riſing from the dead then was then, or viſible coming of Chriſt in Glory and to Judgement: and indeed theſe are things ſuper ſolem, above the ordering of the Sun. Beſide, neither ſays he, there ſhall be no new thing; but he ſpeaks in the preſent time in which he lived, there is no new thing. The Prophet Jeremy that lived after him, ſays, The Lord will create a new thing in the earth, a woman ſhall compaſs a man, Jer. 31.22. and ſure that was in its time a new thing, that a Virgin149 conceived and brought forth without knowledge of any man; yea God hath ſaid that He will make all things new; and therefore its evident that their enlarging of the Scripture beyond its ſcope and expreſſion is very falſe and groſs; yea, that they are of the number of thoſe men that Peter ſpeaks of, The mockers that ſhould ſay, Where is the promiſe of his coming? (that is in effect, He ſhall never come again) for ſince the Fathers fell aſleep all things continue in like ſtate. Yea, yet further, we may retort this Scripture upon themſelves as to their denial of the glorious coming of Chriſt, and his raiſing up the dead bodies of men departed, that being rather here affirmed; for if that that is ſhall be, and God requires that that is paſt or driven away, then that body of theirs that is ſhall be; and that Chriſt that was on the earth ſhall be again; and though their bodies that are dead, and are, as it were, driven away, yet God will require them again, and judge them for what is paſt, and what men have violently thruſt or driven away. But this is a ſafe Rule for thee to go by, that no Scripture is rightly interpreted, when its interpreted point blank contradictory to the ſayings of other Scriptures about thoſe things whereunto they are interpreted. Like to their abuſes of theſe and other places, is that, that they quote, Col. 2.20. Wherefore if ye be dead with Chriſt to150 the rudiments of the world, why then as living in the world are ye ſubject to Ordinances? to ſhew that they are above the Ordinances of God, and need not regard them; whereas the Apoſtle after explains himſelf to ſpeak of the Ordinances or Documents of the world (for he adds, according to the Commandments and Documents of men, and that they have a ſhew of wiſdom in wilworſhip) and not of the Ordinances of God, which who ſo is not ſubject to, is not ſubject unto God by whom and whoſe authority they are appointed: yea, the Apoſtle himſelf commends that very people for their Order as well as for their ſtedfaſtneſs in faith, ver. 5. and exhorts them to admoniſh one another; and that in Pſalms, and Hymns, and ſpiritual Songs, and to continue in prayer and thankſgiving, Chap. 3.16. and 4.2. &c. which are Ordinances of God; and therefore ſure he cannot rightly be underſtood in the other place, to tax them for being ſubject to them; nay, if that was a fault in them, then ſhould they not be ſubject to the Apoſtles teaching and admonition, they being alſo Ordinances of Gods appointing, 1 Tim. 2.7. And to give but one inſtance more, They in like manner, ſome of them abuſe that ſaying in Col. 1.28. Chriſt in you the hope of glory; the meaning whereof is this, that Chriſt, as he was made of a woman, and made under the Law, and as he died, roſe, aſcended,151 is glorified, and appears in the preſence of God for us eyed, minded, believed on, and underſtood, is that that ſprings up in the believing ſoul, hope of future glory; whereas other men, either have no hope of glory, or have their hope in other things; the believers hope is in and from Chriſt, as he hath done ſuch great things for him, and is made of God ſuch a Saviour to him; that I ſay, as its known, believed, and minded, begets and maintains that hope in him. In which regard alſo (viz. as he is in his Knowledge, Faith, Love, &c.) he is ſaid to be in him; as alſo in regard of his Spirit or Divine Vertue and Power in, and through that knowledge and faith working in him. But this, I ſay, ſome abuſe to this end, to perſwade men that Chriſt is no otherwiſe exiſtent but in the hearts of men, hath no real ſpiritual glorified body in the heavens, which is a meer ſtrained and erroneous collection; for if that were ſo, he ſhould be rather the fruition of glory in them, then the hope of it onely; for the fruition of glory is in the believers having Chriſt really and perſonally exiſtent with him, 1 Theſ. 4.17. And ſurely when Chriſt ſhall deſcend from heaven, and take up the dead Saints, being firſt raiſed, to be ever with him, he ſhall not deſcend or come out of his peoples hearts, and leave them in regard of his nhabitation of them; nor needed Stephen ſo152 ſtedfaſtly to have looked up into heaven, to have ſeen him in his heart, Acts 7.55. nor would there have been any ſuch glorious appearance of him unto Paul, as cauſed a bright ſhining, viſible to the ſtanders by, if he had had no other being or exiſtence then in the hearts of men, Acts 9.7. and 22.9.
Such inferences then are meer abuſes of Scripture, not aſſerted in, but contradictory to the Scriptures: by keeping cloſe to which (as was before noted) thou maiſt deſcry them to be vain, as Chriſt holding cloſe to the Scriptures, detected Satans abuſe of Scripture to him. Beware I ſay then of their falſe Collections, and ſtrained inferences againſt the ſtream of the Scriptures, and contrary to their plain ſayings; and their errings from the faith once delivered to the Saints, as they are by the Scriptures made evident to be errings therefrom, contend againſt; but yet this their practiſe notwithſtanding, or their allegation of Hereticks in general abuſing and diverſly wreſting them, do not thou ſlight them, but the more to minde them, they being as the Apoſtle tells us, ſufficient to make the man of God perfect, even fully able alſo to detect and reprove ſuch abuſive perverſions of them; yea and in, and through faith in Chriſt, to guide and keep thee, and make thee uſeful to others alſo for ſalvation.
ANd yet becauſe they are the Sword of the Spirit, a ſword that cannot be weilded by every arm, or to purpoſe by any but by, and in the hand of the Spirit, thou wilt need skill and ſtrength from God rightly to uſe and weild them; for though they are the glorious things of God and Chriſt uttered by the mouth of his ſervants the Apoſtles and Prophets that are contained therein; yet as they are written, ſo that writing is but a medium to make over thoſe divine revelations by; and the writing it ſelf is not the thing that hath life in it; but the things witneſſed to, and ſpoken of in them; which things are not the object of the natural eye that looks upon the outward writing; nor is the glory and certainty of thoſe things diſcernable to the natural underſtanding, unleſs the Underſtanding be opened; though Truth in true expreſſions be preſented to it, yet it will not ſee them in the luſtre, beauty, certainty, glory, heavenlineſs of them; nor will it minde the love, grace, wiſdom, and glory of God therein ſhining; and ſo the heart will not be rightly affected to them, nor able to hold them faſt, ſo as nothing ſeparate or withdraw it from them;154 nor can, or ſhal we ſo make uſe of them, as not to be over-reached by Satan, or have them in readineſs when we ſhould have moſt uſe of them, uneſs they be put into us by the finger of God ingraven in our hearts, and dwell in us, being underſtood, believed, loved, delighted in by us; though the word therein declared be a ſpiritual Sword, fit to fight the Lords battel with, yet we have need of God to teach our hands to war, and our fingers to fight with, and to make it powerful and effectual againſt our ſpiritual enemies, againſt whom we draw it. Now the Lord hath promiſed to ſend his Spirit, to the end to bring his Words to our remembrance, to teach us, lead us into all truth, help our infimities, &c. And he is a Spirit of Wiſdom and Underſtanding, a Spirit of Might and Power, and of the fear of the Lord, a ſpirit of Truth and Conſolation, in whoſe might and wiſdom, and not in our own, if we encounter Satan and his meſſengers, we ſhall overcome them; but as he is in the hand of the Lord to ſend forth, yea, is his hand; ſo hath he told us, that he would be ſought to by us, to perform for us the things that he promiſeth us; and ſo for this his Spirit to give wiſdom and underſtanding to us. Thence we are to look to him alſo in prayer and ſupplications, with thanſgivings for what he gives us; according to that Phil. 4.6,7. In nothing be careful155 or thoughtful (as to ſay and reaſon with our ſelves, how ſhall we finde out truth, how ſhall we eſcape the wiles of Satan?) but in all things or caſes make known your requeſts unto God by ſupplications and prayers with thanks givings, and then the peace of God that paſſeth underſtanding, ſhall keep your hearts and minds in ſafe cuſtody [〈 in non-Latin alphabet 〉] in the knowledge of Chriſt; as if he ſhould ſay, if you thanking him for what he hath done for you, call upon him for further grace and mercy, then ſhall he give down (or ſo mind you of) the knowledge of his Son, as ſhall ſafeguard the heart in peace and quietneſs: and this too agrees with that in Prov. 2.3. If thou calleſt for wiſdom, and lifteſt up thy voyce for underſtanding: if thou ſeekeſt her as ſilver, and ſearcheſt for her as for hidden treaſure, then ſhalt thou underſtand the fear of the Lord, and finde the knowledge of God; for the Lord gives wiſdom, and from his mouth proceeds knowledge and underſtanding; which (ver. 10, 11.) if it enter into the heart and become pleaſant to the ſoul, will preſerve thee from the evil man that ſpeaks perverſe things, and from the woman (or ſpirit of error) that flatters with her lips. Seeing this ſo pretious wiſdom comes from God, it is but meet and requiſite that we go for it to God, that we deſire and pray to him for it, and that without ceaſing our deſire and ſuit, till he do give it to us, yea, and156 hath brought us by it to the haven of reſt, and ſet us paſt all further difficulties, trials, and temptations, in which we cannot but need wiſdom to direct and guide us, which (ſaith the Apoſtle James alſo Chap. 1.5. ) if any man want, let him ask it of God, who giveth liberally to all, and upbraideth not; thats far the better courſe, then to lean to our own underſtanding, and take the thoughts and dictates of our own hearts for ſure guides, in which Satan oftentimes may come in and deceive us.
It is true, that God doth often prevent us with his goodneſs, and is found of them that ſeek him not; yea, that alſo is neceſſary to our ſeeking him; for if he did not firſt give to us a knowledge of our wants, and of his goodneſs, how ſhould we call upon him? but its as true, that he having ſo prevented us, and freely made known himſelf to us, he expects this fruit again from us, that we be thankful to him, and follow on to know him, ſeeking for further help, and mercy of him. So he could have given us bleſſing, ſpirit, knowledge, &c. immediatly into our ſelves; but having found us unfaithful in Adam, and to have plaid the Prodigals, he hath in his wiſdom, choſen rather to depoſitate them in Jeſus Chriſt, willing us to repair to him, & to God by him for them, to be given us out according to our needs, which he alſo hath promiſed we ſhall receive,157 ſo coming to him: but if we turn our backs upon him, and ſhall ſtoutly and proudly lift up our ſelves, and ſay, Tuſh, we are Lords, we will come no more at thee, Jer. 2.31. we need not call upon God for any thing, for all things are ours, and what profit is it if we pray to him, (as wicked men are noted to ſay, Job 21.15. ) ſeeing God is engaged to us by his Promiſe, or we ſhall have what is appointed for us? If I ſay we ſhall thus reaſon, however we may (as others guilty of the like pride before us, Mal. 3.16) be called happy by others; yet ſurely God will reſiſt us, and we are in danger to be given up to Satan, and to our own hearts, till they have brought us to confuſion: The Apoſtle James plainly tels ſome, that they received not, becauſe they asked not, or becauſe they asked amiſs, to conſume it on their own luſts, James 4.3. And our Saviour hath as plainly on the other ſide, bid us ask that we may receive, and our joy ſhall be full, Joh. 15.
Reſtrain not your prayers therefore my brethren, but pour out your hearts before the Lord, not liſtning to vain Philoſophy and Speculations about Gods Will and Way, nor prying into his Eſſence, and things not ſeen, ſo as to contemn and ſlight his Counſels, and then think to defend your ſelves by ſaying, our prayers cannot alter his Will and Decrees, we ſhall neither have the more for praying, nor the leſs, if158 we pray not, for he cannot be wrought upon by any thing in us; for this is contrary to all piety and godlineſs. The Prophet Iſaiah hath otherwiſe inſtructed us, that God hath not ſaid to the houſe of Jacob, ſeek my face in vain, Iſai. 45.19. Do not thou juſtifie the counſel of the wicked, but pray with all manner of prayer and ſupplication in the Spirit, in every ſeaſon or opportunity; and watch thereunto in all perſeverance or ſtrength, or fervency, and pray for all Saints, and for me, &c. as the Apoſtle exhorts, Epheſ. 6.18,19. Pray with all prayer and ſupplication for every favor, and againſt every evil, acknowledging your follies, beſeeching for forgiveneſs intreating for help: in all prayer, in private, and in publike, by your ſelves, and with others, praying in the Spirit, not with the lips onely, but with the heart and ſpirit alſo; according to that, I will pray in the Spirit, and I will pray with underſtanding alſo, 1 Cor. 14. Its not ſaying a prayer that will ſuffice, or is regarded, but the heart and ſpirit exerciſed in prayer and ſupplication with thankſgiving, and that in Gods Spirit too, or in the holy Ghoſt, as in Jude 20. in his leadings, power, wiſdom, teaching; as he ſhews you your wants, or the wants of others, and the goodneſs of God for ſupply, fills you with faith confidence, boldneſs, earneſtneſs: for prayer〈◊〉indeed eſſentially an exerciſe of the heart,〈◊〉159and by the Grace and Spirit of God, breathing after God, and deſiring and craving help or favour of him; and this may be either with vocal words or without; and yet with words uſually, either in the heart onely, the heart ſpeaking to God when no ſound is heard, as Hannah did, 1 Sam. 1. or with the mouth alſo, as David and Chriſt, and the Saints of God in their ſeveral ages uſed moſt commonly to do. Its true, that God looks at the heart more then at the words in prayer; but yet he regards thoſe petitions that are poured out in the Spirit, and in the name of Chriſt in a ſingle heart that are vocally expreſt; and they are not to be heard or regarded that contemn praying with words, and make a tuſh thereof, though in the mean time they pretend that they pray alwayes, in that they are content with what God doth to them, or now and then wiſh this or that to be done to themſelves or others: I fear ſuch, under pretence of praying alwayes, pray not at all, or very ſeldom, and are rather of thoſe deſpiſers of Ordinances in Mal. 3.14. that ſay, It is in vain to ſerve God, and what profit is it that we have kept his Ordinances? &c. ſurely Chriſt taught his Diſciples to utter words, though he told them too, that he would not have them vain, in thinking to be heard for their much ſpeaking; yea verily, not onely David, Solomon, Moſes, Samuel, Daniel, and all the160 antient Worthies uttered words ſolemnly in prayer unto God, but the Lord Jeſus Chriſt alſo at ſeveral ſeaſons: ſurely he needed not to have ſeparated himſelf into a ſolitary place apart to pray, Matth. 14.23. if to pray had been no other buſineſs then many make of it; or if he had thought it needleſs to pray. When he was to leave his Diſciples, he prayed with his voyce too, and uttered many ſweet and pretious words, which are recorded, Joh. 17. And ſo the Diſciples after the Aſcenſion of Chriſt, continued together in an upper Chamber in prayer, Acts 1. And after the Holy Ghoſt was poured upon them, they were not of this Opinion of theſe proud ſpirits, that think they need pray no more, they have all already: but they continued in prayer ſtill, and uttered words too therein, Acts 2.42. and 4.24. and 6.4. We will give our ſelves, ſay they, continually to prayer, &c. So when Peter was in priſon they were met to pray, Acts 12. they could not paſs away their time ſo jovially as ſome that pretend to know Chriſt as well or better, in laughing and ſporting, carding and gaming, &c. but they ſpent their time (when they met) in prayer, and God heard them too. Yea Peter himſelf, one of the prime pillars amongſt them, when he wa•at the houſe of Simon the Tanner went up int•an upper Chamber to pray; and Paul when b•161was to part with the Church of Epheſus, kneeled down and prayed with them, Acts 20.36. to which alſo ſometimes they added Faſting. Surely then they that deſpiſe this Ordinance, or that think they do it ſufficiently by now and then perhaps an ejaculation of a deſire, deſpiſing to pray together ſolemnly as occaſion is offered, are ſcarcely led by the ſame ſpirit that led the Apoſtles and ancient Saints of God; and they neglect one part of the ſpiritual armor provided for them, and in that plat lay themſelves open to Satans temptations: yea ſure, they that are above Ordinances, are alſo above this ſpiritual armor, at leaſt in ſome parts of it; and when Satan hath got them thither, he hath advantage enough againſt them; for now he finds them naked, and can as he liſts captivate and wound them. To be ſure, they pray not with all prayer and ſupplication: but by the Prophets verdict of ſuch, they are proud and high-conceited, ſpeaking great ſwelling words of vanity; and becauſe they are ſenſual, they judge of Gods Word and Ordinances according to ſenſe, counting Gods Ordinances low and fooliſh things, & preferring their own wiſdom and ways before them, Mal. 3.15. I wiſh there be not too great an increaſe of this proud and ſenſual generation; and that it were not too common for people to count ſuch happy, though they have deſpiſed the ſimplicity162 of Gods Wayes appointed for their ſalvation. But, ye beloved, beware of ſuch conceits as ſuch are led with; and keep ye cloſe to God, in making known your requeſts dayly and (as the Apoſtle exhorts) in every ſeaſon, watching thereunto, that ye may find the leadings of the Spirit and Grace of God with you therein, and know what to ask of him, and that ye may hear what anſwers God will again return to you, not giving over your requeſts becauſe ye are not preſently ſupplied, or helped in the things ye ask; but herein exerciſe Faith and Patience, and be ſtrong, and perſevere till God hath bleſſed you. Remember Jacob who wreſtled with God, weeping, and making ſupplications unto him, and prevailed: Remember alſo that Chriſt our Lord hath left us many inſtructions to importunity in prayer, with many incouragements thereunto, that we might not (〈 in non-Latin alphabet 〉, Luke 18.1. ) be out-evilled, & made to faint by his ſeeming delays and denials of us; though he may try us ▪ yet calling upon him in his way, & according to his Will, he will not deceive us. Indeed if we regard iniquity in our hearts, if we ſet up an Idol in his Temple, and pollute his Name, he will not hear our prayers; he will have us lift up•u•e hands, and clean, ſingle, true hearts, and then he will be found of us: Its true, in many things we ſin all, and he is of purer163 eyes then to behold iniquity; and we are in our ſelves too unworthy to have audience by him and too unable to do any thing fit to be preſented to him; but in that he hath alſo provided incouragement too for us; we have an Advocate, and a high Prieſt with him, who hath prevented us with his Love, in offering up himſelf for us an offering of a ſweet ſmelling ſavour unto God; and its his work to intercede to God for us; for us I ſay in ſpecial that come to God by him, to take away our ſins, and perfume our prayers with the odours of his Sacrifice, and ſo make them acceptable unto God; yea he mediateth the New Covenant for the called Ones, that the holy Spirit may be given to them to work their works in them, and that they may receive the inheritance promiſed them. Having then ſuch invitations, faithful promiſes, and every way great incouragements, let us not put off this buſineſs to ſome pretended illuminate Elders, but let us go with boldneſs, true hearts, and full aſſurance of faith, having our hearts ſprinkled with the blond of Jeſus from an evil conſcience, and bodies (or whole converſations) waſhed with pure water, (the pure water of his Word, and the grace held forth to us therein) and call upon God in and by Chriſt for our ſelves, and one another, that he may help and ſave us. Had we an al ſufficiency in our ſelves, we ſhould not need to go for help164 to God; but we are not God, nor hath God put the diſpoſal of himſelf and fulneſs into our hand, but reſerves it with himſelf in Chriſt, ready to give it forth to us, in ſubmiſſion and ſupplication to him for it; ſo that we have need alſo as well as incouragement to call upon him: Pray then for help for your ſelves, and pray for one another, and for all the Saints; and in ſpecial, that they may be enabled to ſtand, and for me alſo the meaneſt of all Saints, that I may ſo declare and walk on in the Myſteries of the Goſpel as I ought; God will not onely hear you for your ſelves, but for one another; and without his hearing and helping, the other parts of his ſpiritual Armor will be too heavy for you; you will be as unable to buckle them all on, and go forth in them, as David was to go forth in Sauls armor; but call upon him and he will help you, yea and be armor of proof to you.
YEa yet further, my brethren, that we might yet be better enabled to reſiſt Satan and his temptations, and to go on with patience and chearfulneſs in the race ſet before us; let us go on together in love and unity, not forſaking the aſſembling of our ſelves as the manner of ſome (yea of too many) is. God hath called us together165 unto Chriſt as to a head, and in him hath compacted us together as a body, giving us a common intereſt in the priviledges of Chriſt, and uſeful gifts, differing according to his goodneſs, that we might both have need of, and be uſeful one to another, each ſupplying to other, out of that meaſure given to it from the Head, in the faithful loving exerciſe of themſelves, in which God giveth forth his bleſſing; even as the body natural thrives while the members compacted together do miniſter to each other nouriſhment and ſpirits, without ſtop or interruption; but when the blood and ſpirits have not free acceſs and receſs to the ſeveral parts and members, it decays, grows diſeaſed and ill-affected, and often falleth into ſickneſs and death; ſo is it here; while the unity of the Spirit is held faſt in the bond of peace, and brotherly love abides, and each in love ſeeks the love and profit of other, all grow up together to a perfect man; yea, and all together become as a City compacted, and at unity within it ſelf, and ſo more ſtrong and able for offence and defence, againſt all that would annoy; but being diſunited, either through Factions and Diviſions, or through a willing careleſs neglect of each other, and the adminiſtrations of the Lord to all by every each one, they become weak and feeble, and Satan gets great advantage againſt them to166 infect them one by one, and to devour them; for in looſe ſitting one from another•or diviſions each member contents it ſelf with that meaſure given to it ſelf, or to a few, and deprives it ſelf of that ſtrength, life, nouriſhment and ſpirits that might be adminiſtred by many. Now though God be al ſufficient to preſerve and ſtrengthen one alone, where he by his Providence neceſſitates it to be ſo, or in a hidden day, ſuch as that of Elias, when the Saints appear not to, or know not one another; yet where he hath given opportunities of communion, and mutual edification, and that through pride, negligence, envy, or arrogance is deſpiſed and ſlighted, there ſouls receive not that meaſure of his fulneſs and ſufficiency that otherwiſe they might; for he that ſo ſleights and deſpiſes, ſleights and deſpiſes the way that God hath appointed and ordained for us to waite upon him in; and he that deſpiſeth his Way, deſpiſeth him that appointed it; and out of his way, in a mans own way will he will not meete with bleſſing: nay, out of Gods way and in their own, ſeem it never ſo right to men in their own eyes, they may, and uſually do meet with deluſion, it being a juſt judgement of God upon the pride and folly of men, that ſeeing they refuſe the ſimplicity of his, they ſhould periſh in the ſmoothneſs of their own, Pſal. 81.10,11,12. 1672 Theſ. 2.10,11. The Serpent deceived Eve parling with him alone, ſhe liſtning to him, and eating of the Tree before any mention made of adviſing with Adam; and being her ſelf deceived, ſhe became an inſtrument, under pretence of her experience or knowledge of its goodneſs, to lead Adam alſo into the tranſgreſſion: and verily the Apoſtle intimates, that the forſaking the Aſſemblies of each other is the leading way to that wilful ſinning that excludes from all further benefit of Chriſts Sacrifice and mediation, and layes open to devouring judgement: And Jude exhorting earneſtly to contend for the faith once delivered to the Saints againſt ungodly men that deny the onely Lord God, and our Lord Jeſus: after many Badges and Characters of them, he gives this as the laſt, verſ. 19. theſe are they that ſeparate themſelves, ſenſual, not having the Spirit: theſe are withdrawers of themſelves from the Goſpel and its Ordinances, and the Aſſemblies of faithful men, and are ſenſual, that is, judge of Gods Wayes by ſenſe, and not by faith, the ſpirit of which they want, and ſo give not God the glory of his Wiſdom and Truth: they ſee no form or beauty in the Goſpel, in prayer, in breaking bread, in mutual helping, and provoking one another; what is in theſe things, ſay they? we have uſed them ſo, and ſo long, and we feel no good in them; like thoſe in168 Mal. 3.15. What profit is it that we have obſerved his Ordinances, and walked mourfully before the Lord? So ſtout are their words againſt the Lord; though they will not ſee it, but run from the ſimplicity of Gods appointments, and ſo deprive themſelves both of that preſervation and growth in the faith, that in patience, continuance, and holding faſt their profeſſion and confidence they ſhould meet with, and alſo of that future reward that God gives to thoſe that fear his Name, whoſe often ſpeakings to one another he hearkens to, and hears and ſets down in his book of Remembrance; according to that of Solomon, Eccleſ. 4 9. Two are better then one, becauſe they have a good reward for their labour; and if they fall, the one will lift up his fellow; but wo to him that is alone when he falleth; for he hath not another to lift him; Such a one is both more eaſily overturned and thrown down, and being gone, is the leſs recoverable. Again, If two lie together they may have heat; but how can one be warm alone? In Chriſtian Communion and abiding together in the fellowſhip of the Goſpel, there is ſpiritual heat and fervor; one whets up and provoketh another to love and good works, of which the forſakeing of the Aſſembly depriveth a man: yea, if one prevail againſt him, two ſhall withſtand him. One may watch over another in Chriſtian Communion,189 yea and a threefold cord is not eaſily broken: where two or three are gathered together in the Name of Chriſt, there he comes in and twiſts them faſter in his Spirit, ſo that unleſs by untwining them they are not eaſily broken.
Take we heed then to watch over one another, and frequent Gods Ordinances together. And indeed God hath appointed ſuch Ordinances as will put us upon mutual walking together, as exhorting one another, joint prayers in the Name of Chriſt, breaking of bread, &c. ſo that we muſt deſpiſe and kick againſt Gods Authority if we will not walk in the faith together: yea he hath ſo meaſured out his Gifts and Grace amongſt his Saints that none might ſay to other, I have no need of thee, and that we may not attain to comprehend the depth, length, heighth, and breadth, and know the love of God that paſſeth knowledge but in unity with all Saints, Epheſ. 3.17,18. Deſpiſe not Propheſying then, nor forſake not the aſſemblies of your ſelves, but build up your ſelves in your moſt holy faith, praying in the holy Ghoſt, walking in, and provoking one another to love and good works, firmly believing his Promiſe of bleſſing, who hath ſaid, In every place where I record my Name, I will come to thee, and I will bleſs thee, Exod. 20.24. : And again, Bleſſed is he that heareth my words, and watcheth daily at the poſts of my gates;170 for he that findeth me findeth life, &c. Prov. 8.33. And where brethren dwell together in unity, there God commandeth his bleſſing, even life for evermore, Pſal. 133.1.4.
BUT foraſmuch as here thou art in danger to be incountred with many ſpecious words tending to withdraw thee from the fellowſhip of the Goſpel, and with brethren in the Ordinances of Chriſt; needful it is that ſomething more be ſpoken thereabout to warn thee of ſome dangerous principles that do great ſervice herein to Satan; for thou mayſt meet with them that will not onely deride at the ſimplicity and ſeeming weakneſs of the Ordinances of Chriſt (not conſidering that it is the uſual way of God to make choice and uſe of the weak things of the world to be the mediums of glorifying his power, and of confounding the things that be mighty, that ſo the power might be known to be of God, and not of the medium or outward ordinance, and ſo conſequently, that they that contemn the Ordinances of God for their weakneſs and ſorrineſs, do therein deſpiſe and condemn171 the wiſdom of God and deprive themſelves of the bleſſing that he holds forth by and•nd in them:) But alſo will tell thee that they for their parts are got into a higher Form, or to be under a more glorious diſpenſation above all Forms or Ordinances, ſo as that they are of nouſe or profit to them; ſo that God is throwing them down, or hath caſt them by; and its a far happier and higher ſtate to be, and live above them then under them: ſo intiſing thee from attendance to God in them, & to aſpire, Eve-like to that better and higher condition; but therein they play the Serpent with thee, and therefore beware of them. Indeed there are Ordinances that believers are not under, viz. the ordinances of mans invention in the worſhip of God (for otherwiſe we are to be ſubject to the civil Ordinances of man for the Lords ſake, 1 Pet. 2.13. ) ſuch as Touch not, taſt not, handle not, &c. according to the traditions & commandements of men, Col. 2.22. as alſo the Ordinances of the Law of Moſes, and Jewiſh obſervations Chriſt hath freed us from; but of theſe is not the queſtion; but of the Ordinances of the Lord, even of the Lord Jeſus, ſuch as Preaching, Hearing, Prayer, Baptiſm, the Supper of the Lord, &c. Concerning which alſo thats not to be denied, that they are not the matter we are to live upon, the meat we are to feed on: The Lord Jeſus himſelf, as he is172 the great Witneſs of the love of God to us, and the Revealer of his minde, is the true Lord of heaven, and thoſe Ordinances are but as diſhes in which that food is preſented, or the way in which we are to ſeek and look for it: for men to live upon their acts about, and attendence to them then, is to idolize them, or lift them into an higher place then God hath appointed them, and to make a Chriſt of them, neglecting and miſſing Chriſt himſelf, the life and fulneſs of them. And ſuch an abuſe of them, or of our ſelves in them, is as far from pleaſing God, as the ſetting up devices of our own, as is to be ſeen Iai. 66.3,4. from reſting in the form of godlineſs without, or with denial of the power of it men are to be taken: and did theſe men ſay no more, they were to be commended therein; but when they take advantage from this truth, under pretence of taking men off from reſting in Forms, to withdraw them from the Ordinances themſelves, as if they are to look after a power without a form therein, they do fooliſhly, being deceived, and deceiving; therein they ſet themſelves againſt the Lord Jeſus, who commanded them; yea exalt themſelves above him, and above God in him: Even as they that throw by the Acts and Ordinances of Parliament, though never ſo lawfully convened, and pretend themſelves to be above them, do therein throw by173 their Authority, and ſet themſelves above it: and ſure they that do ſo with Chriſt, do deny the Lord that bought them, and exalt themſelves with the man of Sin, above all thats called God, or that is worſhipped; as if God and Chriſt had no authority or power to bind them. Perhaps they will tell thee, that as ſome perſons may not be concerned in ſome Acts of Parliament, and ſo they may be above it, becauſe it doth not reach them; and all Laws or Acts, though of that authority, yet when repealed, men are not under them, and yet no lifting up mens ſelves againſt, or above the power that made them; ſo there are ſome perſons who are above thoſe Ordinances of Chriſt, becauſe he did not intend them for them, or to be of any binding force to them; or, that though they have been in force, yet now their date is expited, he hath diſannulled them. To the former part of this objection agree thoſe ſayings of ſome, that they are under a higher adminiſtration; time was when they were under them, and found uſe of them; but now they are ſo no longer; they are uſeful for Novices: but when Chriſt hath given his Spirit unto men, and ſo they have him, they have no more need or uſe of them. To the former agrees that conceit, that as the Laws of Moſes were in force ſome time till the coming of Chriſt in the fleſh, but after that, gave place to him, and God then changed174 his adminiſtration; ſo the Ordinances of Chriſt were in force ſo long as Chriſt was in the fleſh; but when the Spirit of Chriſt was given, or Chriſt laid aſide his fleſh, and came in Spirit, then no more uſe or need of them. The latter of which contains notable deceits and falſehoods; for neither did the Law of Moſes ceaſe to be of force when Chriſt came in the fleſh, but was in force till after his Reſurrection, untill the pouring out of the Spirit, or his coming in Spirit, as they call it, though the Ordinances of Chriſt were inſtituted before that time alſo; nor did Chriſt put off, or lay away his fleſh, but raiſed it again, that the word of Propheſie might be fulfilled, that ſaid, Thou wilt not ſuffer thine holy one to ſee corruption, which the Apoſtle Petrr tells us was fulfilled in that That the fleſh of Chriſt ſaw no corruption, Acts 2.31. Though he laid aſide his weakneſs and form of a ſervant, yet not the ſubſtance of his body, which he ſhewed to his Diſciples to have fleſh and bones in it after his Reſurrection, and in which he aſcended, filling it with the glory of God, as before it had the experience of mans low condition. Beſides, Chriſt poured out his Spirit upon his Diſciples, to that end that they might teach and ſubject the Nations to his Inſtitutions; and they were ſo far from expiring then, that then was the beginning of their impouring. Plain it is that our Saviours175 Commiſſion (in which he injoyns, and authoriſes his Diſciples to diſciple the Gentiles (or Nations) Baptiſing them, and teaching them to obſerve all things that he had commanded them,) Matth. 28.19. did both begin then to take place, when the fleſh or body of Chriſt being taking up from them, the Spirit was poured out upon them (for till then they were to (and did) tarry at Jeruſalem in expectation of the promiſe of the Spirit to fit them for the works of their Commiſſion, Acts 1.4. ) and the Ordinances therein ſpoken of were ordered to be in force to the worlds end; for ſo long as he expreſly tels them they ſhould have his aſſiſtance, and ſpiritual preſence in the work of their Commiſſion; And ſo I am with you (ſaith he) to the end of the world: And the Supper of the Lord is ſaid to be for ſhewing forth of the Lords Death till be come, 1 Cor. 11.29. for which coming the Church prayeth; and therefore ſurely is ſo to pray till•e come. But here ſome have another glorious, but deceitful evaſion; for granting that they are of force till the end of the world, & till the coming of Chriſt; they reply, To us he is come, and with us the world is at an end; we are already in poſſeſſion of him, raiſed, judged, and in heaven: And here ſeems to be the heighth, and ſtrength of deluſion: and this is that with which they ſtrengthen the former part of the above-mentioned176 objection, namely, That they are attained to a heigher adminiſtration then to be under them.
To diſcover their deluſion in which, let this firſt be premiſed, that theſe expreſſions are capable of a double underſtanding: the one more inward and ſpiritual, and as a firſt fruits of or earneſt of the other: a coming of Chriſt in the power of the Spirit to the ſoul, raiſing it up in the knowledge of himſelf, and God in him, from its ſpiritual death in ſin to a ſpiritual life, the life of God, juſtifying of it, and giving it an eſcape from condemnation, taking it out of the ſtate of the world, and deading it in its principles and affections to the world, and the world to it. And here Chriſt is to and in the ſoul its life and hope of glory, and ſets it in heavenly ſtate with himſelf in regard of hope, and ſome experience of the powers of heaven: And this is a thing that comes now to one ſoul, now to another as men are brought in to depend on him. But now there is another ſenſe of thoſe phraſes, and that moſt uſual in Scripture, namely to denote the great Day of the Lord, the coming of Chriſt in glory and power, bringing all his Saints with him, executing vengeance upon all that have done ungodlily, and fully freeing not onely the ſpirits of the Saints from thraldome in a firſt fruits, but their bodies alſo from177 death and corruption, which is called the redemption of our bodies, Rom 8.23. When every eye ſhall ſee him, &c. Rev. 1.7. When all that are in their graves ſhall come forth, ſome to the reſurrection of life, others to the reſurrection of condemnation, &c. Joh. 5.29. When all the Saints together ſhall be caught up to meet the Lord in the air, and be for ever with him, 1 Theſ. 4.16,17.
Now as theſe men deny this his glorious perſonal coming, turning all, ſo well as their wits will ſerve them and their Father help them, into an Allegory; ſo in theſe two things they groſsly err.
1. In thinking that perſons to whom Chriſt hath come by his Spirit, and whom he hath raiſed and quickned up to a lively hope, as in the firſt ſenſe, are thereby above Ordinances, and not bound to attend them; for indeed then are they fitteſt to uſe them, and will be moſt profitable or profited in attending on God in them. Beſides, we finde the Apoſtles and other Primitive Believers of another way and judgement: when the Spirit was poured upon Cornelins and his houſhold, that exempted them not from the outward Baptiſm, Acts 10.48. nor were the Apoſtles themſelves exempted from ſolemn prayers and faſting, breaking of bread, Preaching the VVord, &c. even after the holy Ghoſt was poured upon them, and Chriſt by his178 Spirit dwelt with them, as is plain in Acts 4.24,31. and 6.4,6. and 13.1,3. and 14.23. yea, Wo to me, ſaith Paul (even after the holy Ghoſt was ſhed abundantly upon him, Tit. 3 6.) if I preach not the Goſpel, 1 Cor. 9.16. and the Bread (ſaith he) that we break, is it not the communion of the body of Chriſt? and the Cup that we bleſs, is it not the communion of the blood of Chriſt? 1 Cor. 10.16. yea, in 1 Cor. 12.13. We are all baptized (ſaith he) by (or in) one ſpirit, into one body, and have been made to drink into one Spirit: and Chap. 6.11. they were waſhed, juſtified, ſanctified, in the Name of the Lord Jeſus, and by the Spirit of God; but what, were they all above Ordinances therefore, & no matter for obſerving them? No ſuch matter, but they are yet ordered about their eating the Lords Supper; yea, and ſuch as whoſe election in the ſanctification of the Spirit is affirmed, are exhorted by the Apoſtles to Prayer, to attend on Propheſying, to ſtand faſt, & hold the tradition•(ſuch as the Supper of the Lord is called, 1 Cor. 11.25. ) received from them, either by word or writing, 2 Theſ. 2.13,14,15. Many other like paſſages thou mayſt finde in the Apoſtles Writings, which they writ to preſerve the Churches from ſin and error, which may diſcover the falſeneſs of that conception. Yet,
2. They err much worſe in that, confounding the coming of Chriſt in Spirit to the ſpirits〈◊〉179men in particular, with the great Day of the Lord, when he ſhall come to the deſtruction of ungodly men, and the utmoſt ſalvation of all that have believed on him; the Kingdom of God in the hearts of men in this Day, of which Chriſt ſpake to the Phariſees, Luke 17.20,21. (that it comes not with obſervation, and that it is in men, yea in the Phariſees, working and tendring it ſelf to their hearts, though rejected by them; but filling thoſe that receive it with righteouſneſs, peace, and joy in the Holy Ghoſt) with the glorious Kingdom of Chriſt, which he•s gone to receive, and which ſhall be ſet up, or made manifeſt in the world at his great coming, when he ſhall judge the quick and dead, 2 Tim. •.1. of which he ſpake to his Diſciples, Luke 17.21,22,23. they apply to themſelves as already•…ne in and upon them, thoſe things that are proper to that great Day of his, deſtroying the•…eat hope and expectation of the Saints, which〈◊〉that great and glorious appearing, Tit. 2.13. denying and mocking at that his viſible and glorious coming: yea, and where their principle〈◊〉ſomewhat throughly improved, denying the Reſurrection or Redemption of the body, and•…ying, the Reſurrection all thats to be hoped•or, or met with, is here accompliſhed, which we•…all ſpeak more fully to in the proper place and•…caſion. Onely now I would have thee minde,180 that they are ſtrongly deluded herein, and that they are of thoſe that our Saviour there doth warn us of, that ſay, Lo here, lo there, ſee here in us, and to us Chriſt is come, and the day of the Lord is revealed; with us, or with ſuch and ſuch perſons the Judgement is over, the myſtery is fulfilled, the world is at an end, and we are i•poſſeſſion of our glory, though others yet are not. Believe them not (ſaith our Saviour) neither go after them, for that coming of the So•of man ſhall be as viſible and evident in a moment as the lightning that ſhines from one en•of the heavens unto the other end thereof; i•ſhall be open and manifeſt to all, Luke 17.22 23. Every eye ſhall ſee him, even thoſe that hav•pierced him, and all the families of the eart•ſhall wail over him, Rev. 1.7. As the bringing in and alteration of former diſpenſations, or adminiſtrations of his Kingdom have been witneſſed and evidenced by notorious Demonſtrations o•Gods Authority and preſence, ſo ſhal this laſt al•teration be more viſible and notorious then th•reſt. When God gave the Law of Moſes, he did i•in a ſolemn manner, with the voyces of thunderings and lightnings, the ſhaking of the earth, &c. by which he owned and confirmed it as of him and when he took away that adminiſtration, and brought in his onely Son, and the Ordinance of the Kingdom in its preſent external adminiſtration,181 he owned and atteſted his altering the former, and bringing this in by the gift of tongues, and by many wonders and ſigns, and divers powerful works, and diſtributions of the Holy Ghoſt, Heb. 2.3. And when the time of the reſtitution of all things which God hath ſpoken of by the mouth of his Prophets ſhall come, and when he ſhall ſend his Son Jeſus Chriſt again, Acts 7.21,22. (whom the heavens till then muſt contain) to take an account of all men, how they have ſubmitted to him in the former adminiſtrations of his Truth and Grace amongſt them, and to render to every man according to his works; ſhall that be hidden and done now to this man, and then to that, no man ſees how, without any poblike evidence to the world? No, no, that ſhall be moſt powerfully, and to the world with greateſt ſolemnity declared, ſo as none ſhall be thereof ignorant, but all fleſh ſhall ſee his ſalvation unto is people together; and thoſe that have rebelled ſhall be with wondrous terror delivered over to their eternal deſtruction. The heavens ſhall be on a flame, or the elements melt with fervent heat, 2 Pet. 3.7,10,12. (even theſe heavens and elements, and the hoſt of them that now are,) and the earth ſhall be burnt up with the works thereon, even the earth that now is; and that anſwers to the182 earth drowned with the flood in the days of Noah; the graves ſhall give up their dead, and they that ſleep in Chriſt in bodily death, ſhall be, together with ſuch as live to that day, caught up into the air to meet him, and be ever with him, whom now in this body they are (though Saints) abſent from, 1 Theſ. 4.15,16. with 2 Cor. 5.6. and one ſhall not prevent another in poſſeſſing that Kingdom, or the Kingdom in that adminiſtration. Abraham, Iſaac, and Jacob are not made perfect without us, nor ſhall any then living prevent thoſe that have died in the faith long ſince, and received not the promiſes at their dying, Heb. 11.13,39,40. They are lyers and Antichriſts then that tell thee they have thoſe things already, when as many of the Saints, or ſuch as ſhall be ſo, are yet dead in their ſpirits; yea dead in ſin. Its true, at that great appearing of the Lord, Gifts ſhall ceaſe, and Tongues, and Propheſying, nor ſhall any man need in that Kingdom to ſay to one another know the Lord, for all the ſubjects of it ſhall then know him, when we are all come together, in the unity of the faith, and in the acknowledgement of the Son of God unto a perfect man; but till that time, as we have clay tabernacles, bodies of fleſh for our ſpirits to inhabit in, ſo ſhall we need outward mediums for our helpfulneſs, ſuited to our condition; and Chriſt being aſcended, hath alſo183 given gifts unto men, and appointed the miniſtration of his holy Apoſtles and Prophets, with the Evangeliſts, Paſtors and Teachers to teach his Saints by, for the work of the Miniſtry, for the perfecting of the Saints, and edifying of the body of Chriſt, and to preſerve us from being blown away from Chriſt by every Winde and blaſt of Doctrine, even untill that time that we all come together, as is ſaid before, unto a perfect man.
Hold thou theſe things faſt then, and be not ſhaken in minde by any mans words or writing, or by ſpirit, as if that Day of the Lord was always to ſome or other come; come in the Apoſtles time to them, or in this time to theſe, as it muſt be, if there were any morning light in theſe mens doctrine: Its to be feared rather, that theſe are introducing a more notable Apoſtacy from Chriſt, that muſt precede, or go before that his coming: See I pray thee, 2 Theſ. 2.1,2,3,4, &c.
I might inſiſt upon that ſaying here, That the worlds at an end in, and with them; for ſuch like expreſſions drop from ſome; but I hope thats ſo evidently falſe to any in their right minds, in that they yet live in the world, eat and drink, marry, and are given in marriage as other men, yea follow the faſhions of the world too, in trimming up themſelves, and ſeeking the riches, pleaſures, and fulneſs of the world, ſo as that184 Religion rather ſeems at an end with ſome of them, that little credit will be given them therein.
TAke heed alſo my Brethren, of thoſe evils before ſpoken of, that lay open the ſoul to the power of Satan, and eſpecially of ſpiritual pride, highmindedneſs and curioſity: think not of your ſelves, becauſe of your parts, ſtrength, wiſdom, viſits, attainments, above that is meet; nor lift up your ſelves by thoſe things that are given you. There is an inſobriety, and ſpiritual pride, that many times men of parts, yea believers are prone to fall into, to over-wean their own abilities: Did not Peter err that wayes, when he was confident, that though all denied Chriſt, yet he would not? and we ſee what became of that thought; it made him preſume to put himſelf into the temptation more then the reſt; and when he was tried, he proved as weak, or weaker then the reſt. A haughty minde often goes before a fall, Pro. 16.18. Men proud of their abilities, and puft up, as if they were ſome body in their attainments, are nigh to falling; for he that lifteth up himſelf ſhall be abaſed, but he that humbleth himſelf ſhall be exalted, Luke 14.11. 185God reſiſteth the proud, and giveth grace to the humble, 1 Pet. 5.5. And yet how prone men of parts, or ſuch as attain to much favour with God, are to be puft up, we may note in this, that when God had rapt up Paul into the third heavens, he preſently after ſent him a prick in the fleſh, a meſſenger of Satan to buffet him, that he might not ſwell, in a fleſhly doting upon himſelf, for the abundance of viſions and revelations given him, 2 Cor. 12.7. Fleſh hath an inclination in it to ſwell, even by occaſion of thoſe things that God priviledges a man in by his Spirit, therefore it needs to be ſometime taken down: Paul was not without ſome feeling of it, and therefore could the better warn others of it, Not to be highminded, but to fear, Rom. 11.20. eſpecially ſeeing our ſtanding is by faith, and faith receives all from, and lives upon another, and not upon aſtock in a mans ſelf: Its a vertue carrying the ſoul to lean wholly upon God in Chriſt, his Wiſdom, Strength, Mercy, Truth, Faithfulneſs, and not upon its own ſufficiency, parts, attainments in it ſelf, &c. Now as he that lives upon God, muſt needs live ſurely; ſo he that lives upon his own fulneſs, though he think it is God in himſelf he lives upon, muſt needs live dangerouſly, becauſe upon an empty broken Ciſtern; there are no perſons in greater danger to fall into the temptations of Satan then ſuch; for186 they that live on high in themſelves, are like the drunkard on the top of a maſt; being drunken with a conceit of their own ſufficiency, they reel and ſtagger too and fro, and fall down into the gulf of error and wickedneſs; for by how much the more the heart exalteth and prides it ſelf in its fulneſs, ſo much the leſs it mattereth to lean upon Gods Word, and mind his Directions; and the leſs it mindeth Gods Word, the more empty it is of the Strength and Wiſdom of the Spirit that therein worketh, and ſo the more apt it is to cloſe with deluſions, eſpecially with ſuch ſwelling words of vanity and deceit as beſt ſuit with, and nouriſh ſuch conceits of ſelf-fulneſs, pride and high thoughts of ſelf, putting men upon bold preſumptuous adventures, as if they could fly up into the heavens, and as if they had now no further need of Churches, or Gods ſpiritual weapons; no further need of Praying, Hearing, Scriptures, Conference, any thing; they are ready to dare the devil to tempt them, and ſit looſe from Chriſt, as able to go on alone without his mediation; but alas, this is their folly; for leaving him, they are ſoon over-reacht by Satan, who can eaſily hold them faſt, eſpecially when he hath perſwaded them there is no ſuch thing as a Devil, or Satan.
Take heed therefore of this, and of that other branch of inſobriety that uſually accompanies it,187 viz. curioſity in our ſearchings and inquiſitions after knowledge, an over-reaching of our ſelves to ſee into ſecrets, a peeping into the Ark, a prying into things not ſeen, being vainly puft up with a fleſhly mind, Col. 2.18. a thing that hath ever proved very dangerous and hurtful to them that have been addicted thereto: what caught Eve at the firſt, but a deſire to be as God, knowing good and evil? and what makes men more to turn out from Chriſt, then a not being content with his ſimplicity, but affecting vain Philoſophy, or a deſire to know, and by reaſon to dive into things that are above our comprehenſions? whence elſe proceed thoſe queſtions about the ſecret purpoſes, thoughts, and hidden counſels of God, the curious inquiſitions into his Eſſence, and about heaven, hell, the ſtate of ſouls departed, and many other curioſities beyond what the VVord declareth of them; queſtions which we may comprehend under thoſe that the Apoſtle ſays tend not to profit, but to pervert men, and undo them: he that walketh humbly, as knowing nothing but infirmity and evil in himſelf, and contents himſelf with things revealed, receiving ſuch Truths, ſo as to walk in them, and keep cloſe unto them, avoiding nice and hidden ſpeculations, he walks ſurely, and ſhall be preſerved from falling; when others that climb aloft, tumble down again: Take we therefore the188 counſel of the Apoſtle Peter, 1 Pet. 5.8. Be ſober, be vigilant, for your adverſary the devil goeth about like a roaring lyon, ſeeking daily Whom to devour, Whom reſiſt ſtedfaſt in the faith. Keep cloſe to the Faith, and ſo to the Word of God, the proper object of mans Faith; but take heed of an inſober prying into things beſides it. Be not drunk (as not with pleaſures, cares, fears, ſorrows from things below, ſo neither) with conceits of our ſelves, deſires of God-likeneſs beyond what is held forth in the faith; nor with deſires to know things that God hath reſerved to himſelf; neither yet be ſecure and careleſs through conceit of thine own ſtrength and ſtanding, nor raſh in cloſing with every hint, doctrine, or ſpirit that is preſented to thee, but be ſober and vigilant; ſober in not out-running Gods VVord and Spirit; vigilant in watching and examining every doctrine and ſpirit, by comparing it with the holy Spirit, and his Teſtimony and Law in his written VVord, and the holy Unction already through the Goſpel of Chriſt received, leſt Satan over-reach thee, and finding thee out of the bounds of Gods way, in which he hath ingaged his protection, devour thee. Verily in theſe laſt times, its ſad to ſee how men ſtagger to and fro, and reel up and down, wavering between this and that opinion like drunken men, their hearts being ſurfeited, and189 their heads made giddy with conceits of their own excellencies and abilities, ſo that they think themſelves able to ſwallow up all the moſt ſecret knowledge of God himſelf into their fancies; but alas, with the Dog in the Fable, while they catch at ſhadows, under deſire of having all knowledge, in ſtead of attaining their deſires, they let go and loſe all that hath ſubſtance in it; not comprehending things, they deny them; not comprehending heaven and hell, the glory of Chriſts Humanity, &c. they grow into Antichriſtianiſm and Atheiſm, and loſe themſelves in vanity.
Of theſe things therefore be thou warned to avoid them, that they ſnare thee not, and thou periſh in them: Take heed alſo of ſlothfulneſs in ſeeking after, and unto God; formality, in contenting thy ſelf with ſpeculations of Truth without the power of it renewing the heart; and ſo of preſumpcion, earthly-mindedneſs, and the reſt of the evils hinted at before, that lay men open to temptations; cleave thou cloſe to God, and to the VVord and Spirit of Grace, and fight the good fight of Faith, quitting thy ſelf with courage in all encounters, and thou ſhalt prove it a good fight indeed, both for that its lawful, honeſt, and warranted by God, and alſo for that thou ſhalt therein finde help from God to inable thee to it, and carry thee through it: yea,190 and laſtly, thou ſhalt in ſtriving lawfully, be crowned; after thou haſt overcome, thou ſhalt receive a large reward, even a Crown of Righteouſneſs; concerning which promiſed reward, and Gods faithfulneſs to give it in his ſeaſon, I ſhall nextly hint ſomething to thee for thy further encouragement.
AS the faith of the Saints leans upon the VVord of God in general, and ſo upon God himſelf, as the original of that VVord, and the things declared therein; ſo their hope leans on, and hath for its object the promiſes of God, which hold forth the marrow and fatneſs of the feaſt of good things made in Chriſt; and the conſideration of them is very requiſite for their patient encountering with temptations, and enduring to the iſſue, they being partly the things fought for, and partly helps in fighting; for they are of two ſorts, things to be given to, and enjoyed by us in the combate;191 and things to be met with in the iſſue of it; according to that, Fear not Abraham, I will be thy ſhield (to protect and defend thee in the way) and thy exceeding great Reward, Gen. 15.1. (when thou haſt overcome.)
Under the firſt head are comprehended the promiſes of this life in the outward man; and for the life of the Spirit in the inner man, the promiſes of proviſion and maintenance; ſuch as this, Fear the Lord ye Saints, or holy ones, for they that fear the Lord ſhall want no good thing, Pſal. 34.9. And that, Seek the Kingdom of God and his righteouſneſs, and all other things ſhall be added to you, Mat. 6.33. Whence that, Let your converſation be without covetouſneſs, Heb. 13,5,6. (Be not reaching in your deſires after the world, either in proviſion for ſuſtenance or ſafety, as if you were left to ſhift for your ſelves therein; or as if your happineſs conſiſted partly in having much thereof, or as if God would not provide for neceſſaries or conveniences herein for your warfare here) but be content with ſuch things as ye have; for he hath ſaid, I will never leave thee nor forſake thee. So that we may be bold and ſay, the Lord is on my ſide, I will not fear what fleſh can do unto me, Heb. 13.5,6. And for protection from enemies, ſo as that they ſhall not harm or devour us; ſuch as that, All the hairs of your head are numbred, and the Lord will ſave them from the192 wicked; and he will help them, becauſe they truſt in him, Matth. 10. Pſal. 37.41. the promiſes for their helpfulneſs in Spirit are ſuch as theſe; That he will ſanctifie and cleanſe them, 1 Theſ. 5.23,24. VVrite his Laws, and put his fear in them, Ezek. 36.25,26, Fer. 31.32. &c. that he will ſend the Spirit of Truth, and put it into them as a Comforter, and to lead them into all truth, Heb. 8.9,10,11. That he will pardon their ſins, accept them, watch over them, gather them in his arms, lead, and feed them, &c. Iſai. 27.2,3. and 40.11,12.
Of the other ſort are the full and finall deliverances of them from all adverſity, temptation, oppoſition, and evil; giving them full, firm, and free peace, and the poſſeſſing them of all the fulneſs of his glory in Jeſus Chriſt, the full and open knowledge of God in everlaſting life, to ſee as they are ſeen, and be like to Jeſus Chriſt in the enjoyment of fellowſhip with God, and the conſolations and ſatisfactions of God, &c. Concerning which, conſider a little, firſt, who are the proper heires of them, to whom they are made; and ſecondly, what the time of their fulfilling.
THe heirs of the Promiſes of God, (even as the ſubjects of the Election to the injoyment of them) is primarily Chriſt; and then ſecondarily, in and through him Saints by calling, or Believers in him. That Chriſt is firſtly the Heir of the Promiſe, is clear from Gal. 3.16,17. The Promiſe was to Abraham and his ſeed (to Abraham by vertue of his ſeed) he ſaith not unto ſeeds as of many, but as of one, and to thy ſeed, which is Chriſt: And again, the Promiſe was fore-confirmed of God unto Chriſt. He is the heir of all things, and principally of the Promiſes of God, eſpecially thoſe of eternal Life; as he is the Elect of God, choſen to be his holy One without blame before him for ever, and the Son of his Love, the receptacle of the fulneſs of his Bleſſing. Secondly, As any are of God called, and by the grace diſcovered and working in the Call brought unto, and into Chriſt; ſo they become to be heirs in and with Chriſt, reckoned after Chriſt, as in Gal. 3.27,28,29. So many as have been baptized into Chriſt, have put on Chriſt; and if ye be Chriſts, then are ye Abrahams ſeed, and•…irs according to Promiſe. Abrahams ſeed, not194 another, but one ſeed ſtill, as in unity with Chriſt; for ye (ſaith he) are all one in Chriſt Jeſus, there is neither male nor female, bond nor free, &c. The ſons of the fleſh, either of Adam or of Abraham, are not as ſuch the ſons of God, nor inheritors of the Promiſes; but they that are born of the Spirit, and are in Chriſt Jeſus: they, and they onely (not the Law neither, and its ſeed) are the choſen of God to this great dignity, to be heirs of his Promiſes. Whence alſo it follows that men come to partake of, and to enjoy the Promiſes by Faith in Jeſus Chriſt; In him all the Promiſes of God are yea and amen, to the praiſe and glory of God, 2 Cor. 1.20. A man abiding and continuing in him and his Word, ſhall meet with ſupply and proviſion here, ſo far as God ſees good and needful for this life; ſupport alſo, and ſpirit from God to inable him to the incounter, and to give him the victory, and ſhall inherit eternal glory. On the contrary, If any draw back, his ſoul ſhall have no pleaſure in him, Heb. 10.38. He deprives himſelf thereby of his own mercy: if any man throw down his weapons and yield to Satan, neglecting himſelf of, or renouncing the Son of God to whom he was called, and through whoſe bloud he was ſanctified, he puts himſelf out of the way of the Promiſes: they are not to any Yea and Amen out of Chriſt, but in him; nor to nay ſimply as men, but as men in195 Chriſt, or as believing men. In which believing we meet with the power of God to ſalvation, 1 Pet 1.5. and not beſide it.
The conſideration of which, is but a motive to draw us to eye Chriſt, and to fight the good fight of Faith, while we look upon it as the condition to which the Promiſes appertain, and as men are therein the heirs of them; and alſo a terror to drive, or curb rather, and bridle to keep in aw from liſtening to Fleſh and Satan to depart from Chriſt, and from the Faith, ſeeing that is the way to deprive our ſelves of his Promiſes: no room for diffidence here in this way of eying Chriſt, nor yet for careleſneſs and preſumption, as if no need to eye him. The promiſe of the Spirit runs thus, If ye love me, keep my Commandments, and I will pray the Father, and he ſhall ſend you another Comforter, even the Spirit of Truth, &c.
THe time of the performance of the Promiſes is various: Some, as we have noted, are performed, and to be met with here in our warfare, viz. thoſe of Proviſion and Protection, &c. but other promiſes are reſerved till196 the victory be compleated, till we have fought our fight, and finiſhed our courſe; and even then alſo it may be, and is as yet reſerved, or laid up for a further day. Henceforth is laid up for me a crown of righteouſneſs, which the Righteous Judge ſhall give me at that day, 2 Tim. 4.8. That great Day, the Day of his appearance with all his holy Ones, thats the day of the full reward. In the mean time it is true, and we may find it ſo, that upon particular combats, and victories, there may be, and ſometimes are particular rewards, viſitations, confirmations, inlargements of the Spirit to men, upon abiding, and holding faſt the Faith in particular exerciſes; but theſe are but a firſt fruits and earneſt of the inheritance in compariſon of the whole reward that is promiſed to be injoyed after all incounters are over and paſt. Now beware that ye confound not theſe days of the Lords ſpiritual appearance in ſome particular viſit to the ſoul, with the time of his ful, perſonal and glorious appearance, when every eye ſhall ſee him, and all the kindreds of the earth ſhall wail becauſe of him; when he ſhall deſcend from heaven with the ſound of a Trump, & the Archangel of God, and the dead in Chriſt ſhall be raiſed, 1 Theſ. 4.16. as ſome unwarily do, running themſelves into much error, taking the firſt fruits for the full income, and cuting off the hope of the Harveſt, that ſhould carry197 them on, and keep them from by-turning, to the troubling of the brethren alſo, and ſubverſion of many of them, 2 Tim. 2.15,16,17. Neither entertain ye ſuch a conceit as ſome have vented, That there ſhall be no perſonal appearance of Chriſt any more, but onely a ſpiritual manifeſtation of himſelf in his people; for that alſo is a doctrine and opinion croſs at leaſt (if not deſtructive) to the Faith. The Angels told the Diſciples when they ſaw him taken up, that as they ſee him taken up from them, ſo they ſhould ſee him even ſo coming again, Acts 1.10,11. But they ſaw him going up perſonally, as the Scripture makes it evident; for as a diſtinct perſon from them, and not as by ſpirit in them was he then converſing with them, and inſtructing them; and as he was ſo doing, he was taken up out of their ſight into heaven, and they ſtood gazing up after him, Luke 24.51. Acts 1.9. which things are not applicable to Chriſt within them. Again, its ſaid, He ſhall come (not in, but) with his Saints, Jude 14. accompanied with them, and they ſhall be all caught up to meet him together in the air, 1 Theſ 4.16,17. But in the ſpiritual coming of Chriſt in the Saints, there is no ſuch being caught up into the air there to meet him: beſides, that thought denieth and deſtroyeth the Humanity of Chriſt and all its unſpeakable glory upon its•nexpreſſible ſufferings; for it ſpringeth from198 ſuch a conceit that there is no ſpiritual glorified body of Chriſt for him to come in, but onely the myſtical, his people; and it leadeth to the denial of all that glory that the Saints ſhall have in their bodies by, and after the reſurrection of them; yea then we deſtroy the faith, which witneſſeth that even that that is gone up to heaven from the earth, and is no longer in the world with his Diſciples, but is contained in heaven, ſhall at the time of the Reſtitution of all things deſcend from thence and come again, even Chriſt in that his ſometime dead, but now raiſed and glorified body, to judge the world in righteouſneſs, and that then they that have here ſuffered, and been put to death for righteouſneſs ſake, and for their teſtimony to Chriſt, ſhall be raiſed up again out of all their death, and be by his glorious and divine power preſented alive, ſet free from all their mortality and corruption that now cleaveth to them, and receive the great and full reward of all that patient waiting upon God, and warring againſt the Beaſt, the World, Satan, and Sin, which untill then is laid up and reſerved in heaven for them, Acts 3.13,14,21. Then ſhall it be that they ſhall have no more pain, ſorrow, crying, or death, but ſhall be compleatly like him, even to Chriſt whom they have honored, and whom then they ſhall ſee as he is, and not onely have glory, but appear in glory to199 all with him, but not till then, as ſome wrongfully underſtand or apply the things ſo ſpoken; Thence need of Patience and Faith throughout all the dayes of warfare, and therein to follow the ſteps of the Fathers who all died in Faith, not having received the Promiſes: for indeed God hath ſo ordered for the full performance, harveſt, and full poſſeſſion of theſe great Promiſes, that one Saint of Chriſt ſhall not prevent another. Abraham and Iſaac ſhall not be perfect without us, nor we without them; the then living ſhall not prevent or be before them that long ſince are faln aſleep, and as to their bodies are dead, Heb. 11.40. 1 Theſ. 4.15. Therefore alſo they are groſly erroneous, and to be avoided as deſtroyers of the faith, who ſay that the Reſurrection is now made, or is already paſt, and the day of the Lord, even of that his diſcent from, and coming in the clouds of heaven ſo much ſpoken of in the Scriptures is already come to them, 2 Tim. 2.17. and they are in glory, and have already as much fulneſs of it, as is ever to be had by any. Theſe are the mockers fore-ſpoken of, that contradict the tenour of the Apoſtles Doctrine; Theſe are of them that ſay they are Apoſtles, but are not, but are found to be lyars, Revel. 2.2.
And therefore thou, who ever thou art that art called to, and believ•ſt in Chriſt, fly thou from200 them, and gird up the loyns of thy mind to waite with long-ſuffering and patience for the great Harveſt, the ſalvation to be revealed at the great appearance of the Lord Jeſus, and the reſurrection of the juſt; knowing that thoſe that deny theſe things, are of the ſame ſtrain with the ancient Hereticks long ſince condemned by the Apoſtles, and given over by them to Satan for blaſpheming; but mind thou the faithful and true ſayings of God, and wait for them, offering up thy very body alſo a ſacrifice to God, holy and acceptable by Jeſus Chriſt to do and ſuffer his Will, knowing that thy labour ſhall not be vain in the Lord; thou ſhalt receive it in a far better ſtate then thou layſt it down in for him; and therein alſo the reward of all thoſe things here wrought and ſuffered for his Name.
BUt becauſe it hath been the old trick of Satan, and a maſter-piece of his ſubtilties, to ſtagger and ſubvert men as much as he is able about the Reſurrection: And becauſe it is ſo fundamental a point, and ſo properly Chriſtian, that the denial thereof overthrows the whole Chriſtian Faith and Rel•…ion, and makes it worth nothing; therefore I ſhall yet add ſomething further for thy help againſt the cunning201 ſleights of thoſe inſtruments of the wicked One, which are now as buſie as ever to pervert thee herein. That the dead ſhall riſe, the Scriptures are ſo full and plain, and particularly the confutation of the Sadduces by our Saviour himſelf; and the Apoſtle Pauls diſcourſe about it to the Corinthians, that there ſeems to be no poſſibility of denying it by any that pretend credit to the Scriptures; and yet ſome ſuch do it by eluding and perverting thoſe Scriptures to other ſenſes, or other Scriptures that they conceive make againſt it, as others do it upon grounds of Reaſon, as they conceive, againſt the Scripture. I ſhall ſay ſomething to either of them. The Scriptures they pervert are ſuch as that of Solomon, The body goes to the duſt, and the ſpirit to God that gave it, Eccleſ. 12.7. which is nothing it all ſo much as in appearance or ſhew againſt the Reſurrection of the body; all thoſe that plead for, and believe the Reſurrection of the body, manimouſly affirming that the body muſt go to the duſt, the ſpirit or breath be gathered up again to God, which is all that the Text ſays; but we believe too that they that ſleep in the duſt of the earth, even the dead bodies ſhall ariſe again out of the duſt, and both bodies and ſpirits united, be preſented before the Judgement Seat of Chriſt, to receive the things done in the body, whether good or evil, Joh. 5.29. Iſai. 26.19. 2022 Cor. 5.10. which that Scripture hath no ſhew of a denial of; nor that, that one thing befalleth a man and a beaſt, as the one dyeth ſo dyeth the other, &c. Eccleſs. 3.19. for beſides, that Solomon there doth but tell us what he ſaid in his heart, not what God ſaid to him: we deny not, that as to the bodily death, men and beaſts are both ſubject thereto; but we ſay that they are not alike as to Reſurrection; nor doth Solomon either ſpeak of, or deny the Reſurrection in that ſaying, he onely ſpeaking of what befalls men in the fleſh here, not of what their ſtate ſhall be for ever hereafter. That which they moſt inſiſt on, is that in 1 Cor. 15.50 That fleſh and blood cannot inherit the kingdom of heaven, neither doth corruption inherit incorruption, which they indeavour to wreſt and abuſe, to the denial and overthrowing the whole buſineſs of his diſcourſe in that Chapter, profeſſedly to prove the Reſurrection of the body; not conſidering that
1. The Apoſtle ſays not thus, Neither fleſh nor blood ſhall inherit the Kingdom of God, but fleſh and blood copulatively together: now fleſh and blood is uſed in Scripture to ſignifie a natural man in his corruptible unrenewed eſtate; and ſometimes a body ſubjected to weakneſs and infirmity. Heb. 2.14. whoſe natural life is in the blood, and ſo nouriſhed by a conſtant ſupply of blood from food received203 from without; and indeed men ſhall not be ſuch in the Reſurrection, to have their life in their blood as now, and ſo corruptible and weak. But this we expreſly finde, that the Body of Chriſt after the Reſurrection by his own affirmation was fleſh & bones, though ſpiritualized, Luke 24.39. his blood was before ſhed for remiſſion of our ſins as the blood of expiation; and ſurely to a raiſed body, and immortalized blood, is no more eſſential then our hairs are of the eſſence of a body mortal. I would ſay rather that as the corruptible body in this ſtate of corruption may be and ſubſiſt without hair, or the like excrements; ſo is it very conceivable that a ſpiritualized body ſhall ſubſiſt without blood; its life not being then therein, nor to be maintained by a continual ſupply and courſe thereof, but immediately by the divine Spirit and Power of God: Therefore its a very inconſequent Argument, to ſay, becauſe fleſh and blood ſhall not inherit the Kingdom of God, therefore the body of Chriſt had no fleſh in it upon its Reſurrection, directly contrary to his own aſſertion, Luke 24.39. or that his body in which was fleſh and bones, was not aſſumed up into heaven; or that mens bodies which now are fleſh and blood, ſhall not be raiſed, and in their raiſed ſtate be glorified: or thus; A natural body, while ſuch, ſhall not inherit the Kingdom of God;204 therefore this natural body ſhall not be raiſed, and in its riſing made ſpiritual, and ſo be a ſubject of his Kingdom: That ſpeech then doth but point to the condition of the body when raiſed, that it ſhall not be ſuch as now it is, a body of infirmity, fleſh and blood; but it denies not that the body ſhall riſe; even as the foregoing ſimilitude of the grain of Corn, doth demonſtrate that he meant; for there he ſays, Thou ſoweſt not that body that ſhall be; and yet we know its the ſame in another form; or rather that that ſprings up; namely, the blade, and ear, and corn in it ſprings from that very body or bare grain that was ſown; or that bare grain that is ſown, by dying, revives again in another and better form; ſo alſo is the Reſurrection; the ſame dead body that was ſown riſes, yet not the ſame in regard of its form and manner of being; Its ſown in corruption, its raiſed in incorruption; the ſame it that was ſown riſes again though in a better manner, more glorious, powerful, ſpiritual, then when it was ſown.
2. The Apoſtle plainly expounds himſelf, ver. 51, 52, 53. when he ſays, we ſhall not all ſleep, (that is, reſt, or lye in death) but we ſhall be all changed; Now there is a great difference between a being changed in our bodies, and having them annihilated, or for ever loſt; for that the change ſhall be in the body, is plain in205 Phil. 3.31. He ſhall change our vile body, and make it like to his own moſt glorious body; and that this change ſhall not be the creating a new body that is totally diſtinct & another from this in which we now live and die, is alſo plain in this, that if the Reſurrection was the living again of the Spirit in another body, then this body that dies ſhould, or might yet lye in the grave, notwithſtanding that reſurrection in another body; and ſo the body of Chriſt in which he died, ſhould have been ſound in the grave ſtill, when the Diſciples went to the ſepulchre to imbalm him; but the Scripture plainly tells us, that they found it not there, and of that the Angels ſaid, He is riſen, he it not here, Matth 28.6. He might have been riſen, and his body there too, if what was put off,•nd laid down in the grave, was never reaſſumed〈◊〉raiſed again out of it, but ſome other body given in ſtead thereof. Nay, indeed that conception is inconſiſtent with the tearm of Reſurrection; for Reſurrection is not a creation of a•ew or another body, but the riſing again of•…at that was dead or faln, as all know that underſtand the force of the word Reſurrection: Yea, that alſo would be point-blank croſs to what the Apoſtle yet adds further, the dead ſhall•e raiſed incorruptible, and this mortal ſhall prit〈◊〉immortality, and this corruptible muſt put on incorruption; he ſaid not that the ſpirit that206 lives and goes to God, ſhall appear again in a new body that never was in being before, an incorruptible body made of nothing, or of ſome other materials; but the dead ſhall riſe incorruptible; yea, this mortal, this that now is ſubject to death, this very body ſhall put on immortality; and this corruptible, not another that never was corruptible or corrupted but this body thats now corruptible, that now hath its life in its blood, and dyes & corrupts, ſhall put on immortality, and ſo ſhall triumph over the grave; O grave where is thy victory? which they could never have ground for, if the conqueſt of the grave ſhould be perpetual, and never reſtore the dead bodies that it had ſwallowed. So that its clear by the Apoſtles own words, and by what we read of Chriſt raiſed, to which ours are to be conformed, that this Scripture alſo is abuſed. As for the liftings up of their underſtandings otherwiſe, they are partly conceptions of impoſſibilities of ſuch a thing; as if the bodies were ſo torn and corrupted, and the aſhes or reliques of them diſperſed, that its impoſſible it ſhould be raiſed; which is an impious conception, for it chargeth God with weakneſs and impotency, as if any word was impoſſible to him; well therefore did our Lord tax the Sadduces with erring upon theſe principles, that they knew not the Scripture, nor the power of God.
207Vain Earth-worms! who are we that we will undertake to meaſure and put bounds to his omnipotency, and make that an impoſſibility with him, that we cannot fathom in our narrow apprehenſions? Of the like nature is that fooliſh conception, that the world will not afford room enough for ſo many millions of men that ſhould be raiſed up, as if he that made all things by his Power, when as there was yet nothing, could not either reduce all the diſperſed parcels of his dead creatures into one body again, or finde room ſufficient to contain all thoſe bodies in. Theſe are the ſhallow objections of vain brains, that think God can do nothing that they cannot reach to in their reaſonings; againſt which for your defence againſt them, let me ſay but with Paul, Why ſhould it ſeem a thing incredible to you, that God ſhould raiſe the dead? Acts 26.8.
Another way in which they lift up their underſtandings to deny this truth, is by inventing, and deviſing how to turn all the Scriptures that ſpeak of the Reſurrection, to a more ſpiritual ſenſe; namely, to ſpeak of the Reſurrection of the Spirit with Chriſt; or as they underſtand from ſome ſad or corrupt frames, to Joy, and Love, and Light, and I know not what they pleaſe to talk of; whence many of them ſay, they have here attained the Reſurrection, its now made in his life, and they have experimented208 it all that is to be injoyed. But this error (as it cannot conſiſt with many places treating of the Reſurrection, as when its ſaid, There ſhall be a Reſurrection both of juſt and unjuſt, Acts 24.15. and thoſe who are affirmed to be riſen with Chriſt in their ſpirits, are yet minded of a further Reſurrection, yea, even thoſe who are now dead, while they were putting to death by their cruel perſecutors, and refuſed deliverance, in expectation of a better Reſurrection, Heb. 11.45. ſo) the Apoſtle Paul hath directly noted in Hymeneus and Philetus as an error deſtructive to the Faith of many, 2 Tim. 2.17,18. So that we cannot without open and manifeſt diſcarding and revolting from the Doctrine of Chriſt delivered to us by him, intertain, or imbrace ſuch an evil conception.
Preſs on therefore, my Brethren, in minding the Love of God, in delivering of his Son to Death for our offences, and raiſing him again for our Juſtification, ſo to experiment his Divine Power and Spirit, quickning up your ſpirits to him, to hope in, and depend on him, and to live to him, as that you may therein prove a conformity to him in Reſurrection in Spirit here, and be filled with a lively hope of the Redemption of your bodies too from the bondage of corruption in the Reſurrection of them hereafter; and let not the faith thereof go; for then you wil alſo209•…corrupted from the hope of the reward thats•omiſed, and is then to be received (the time of•…unerating the ſervices of our faith and love•…e towards God and his Name, being at the•…e of the juſts Reſurrection, Luke 14.14. ) and〈◊〉ye be corrupted there, you will alſo grow•…leſs and negligent in thoſe ſervices, yea, and•…ll into all licentiouſneſs.
Know that what ever evil and miſchief may•…e befall you in your bodies for the Name of Chriſt; and however you may and muſt yield up•bodily death: yet he that raiſed up Jeſus our•…nd, will alſo raiſe us up, and bring us with him,〈◊〉Cor. 4.14. If we abide in the Faith of him,•oted and ſtabliſhed, and be not perverted•…om the Goſpel, and the hope of it that hath•een preached therein to us; and if this Know•dge abide in you, and the hope thereof be•inded by you, it will make you that you ſhall•ot be barren and unfruitful, but to be ſtedfaſt,•nd to abound in the Work of the Lord, know•ng that your labour ſhall not be in vain in the•ord.
BUt now to ſay what that great Reward and Glory is, and ſhall be, is above my ability; is not yet manifeſt what we ſhall be: but a210 great reward in heaven it is; an heavenly, not〈◊〉earthly reward; a reward of and from God, no•of and by men, not worldly: The new Jeruſalem, or the glory of God coming down from heaven upon men, and taking men up into heaven, where now alſo they that are Saints indeed and walk as ſuch, have their converſation.
What heaven is, I ſhall not curiouſly inquire Its that place and ſtate where Chriſt in his Humanity is; for as its the ſubject of bodies, I ca•…and account it a place, though as of the Spirit more properly its a State: as when its ſaid, Th•Chriſt is gone into heaven, its therein ſignified both that his body or humanity was taken up from the earth above the viſible heavens, where alſo he is contained, and from whence alſo he ſhall again deſcend, and be met by the Saints in the air; as alſo that he is there in a glorious ſtate of Soveraignty, Power, Majeſty, Fulneſs far above all creature earthy glories, yea and fa•above all heavenly creatures glory; out of which glory he ſhall not deſcend at his coming for he ſhall come in it, but from that place of his body he ſhall: I know Mr. Collier makes heaven to be God onely and Glory: but as in ſome other things, ſo in that he ſlipt not a little into errors; for in God he was while he was on the earth; Knoweſt thou not that the Father is in me, and I am in the Fathe•r ſaith he to Philip, Joh. 14.211 while he was not yet aſcended: Neither had there needed any viſible tranſlocation or change of place for going up into heaven, if it had been•…ely to be in God: nor doth that phraſe, far above all heavens, ſignifie far above all gods, but far above all theſe aery, ſtarry, viſible heavens: To ſay nothing that Mr. Collier handſomly ſlips•ver the ſpeaking to the heaven that Chriſt a•…ended to, and which is to contain him, and•…ys not one word to that Text in his Anſwer;〈◊〉if he knew not how to elude it. But to paſs from that; I grant that heaven doth not onely ſignifie place, but alſo a ſtate of glory, or of di•…e ſpiritual influence, operation, government, and advancement: and this we are ſpecially to•…nd in it, and look after, and not ſpend our thoughts vainly or curiouſly about inquiring of〈◊〉as a place meerly; as I might alſo ſay of hell;•…ough the bodies and ſubſtances of men condemned ſhall be in place, yet the condition of•o and torment is in that word rather pointed〈◊〉, in which ſuch ſhall be; and as in a taſte or firſt fruits (as it were) may now be.
But to return to what I was ſaying about heaven and the glory thereof: while we are withdrawn in our hearts from baſe and earthy walkings, deſigns, affections, &c. and are in our hearts a•…ed by the Word that was revealed by, and comes unto us from God, and by the Spirit of212 God, and of Chriſt the heavenly one, and are minding and looking after the priviledges and excellencies, thereby witneſſed and led to, we are ſaid to converſe in heaven; and ſo we read of an army warring in heaven, Rev. 19. which is nothing elſe but the Saints of God in the heavenly and divine Power and Spirit, in which ſpiritually they live and breath, making oppoſition againſt Satan and his inſtruments; and ſo in like manner the high ſurpaſſing, pure, ſpiritual conſolations, ſtreamings forth, and abiding rivers of ſatisfaction that the Spirit of God, yea God himſelf in his Spirit ſhall poure out into men, glorifie them with, and poſſeſs them of hereafter fully, is called heavenly glory, and the reward in heaven, as the latter it is alſo, becauſe it is yet in, and with God and Chriſt, and not in its fulneſs come forth into and manifeſted in men; but a ſtate it is of ſuch fulneſs of peace, joy, power, happineſs, ſatisfaction and glory, in and through the preſence of God and Chriſt, with ſoul and body as neither eye can ſee, nor ear hear, nor can enter into the heart of man to conceive; an immeaſurable, unfathomable, inexpreſſible, perfect, immixt, intire, and eternal joy and glory: ſo immenſe, high, deep, broad, large, and full in it ſelf, that no words can reach it, nor heart conceive or contain it, but be wholly ſatisfied, yea ſwallowed up into delight and joy213 with it; and that that infinitely adds to it, is its infinite duration, Eternal life, a mighty, inexhauſtible river of eternal ſatisfactions, flowing from, fed and maintained by the fountain of li•ing waters, even God himſelf, his Preſence and fellowſhip for ever. O infinite, incomprchenſible portion and inheritance, yea God himſelf, and his glory to be inherited by us! But I ſhall•ather preſs on towards it, and to the experimental taſts and feelings of it in ſome earneſt of〈◊〉in my ſpirit, then ſtrive by words to darken•nowledge, in indeavoring to expreſs it; what it〈◊〉, is onely known in the injoyment; till when, it•…ſſeth knowledge, much, more expreſſion to declare it.
O Let our eyes be to that Prize, that Glory, that Paradiſe, that Reſt, Safety, Satisfaction, Injoyment of God and Chriſt, compleat freedom from evil, compleat and eternal fruition of all happineſs, that we may run with patience the race ſet before us, enduring the Croſs, deſpiſing the ſhame, for this joy and recompence propounded to us; withall conſidering what good grounds we have to expect the injoyment214 of ſo glorious and precious Promiſes: As to Inſtance.
1. Its God that hath promiſed; and what cannot he do? Is not his arm Almighty? his Power invincible? cannot he make us happy beyond expreſſion, when he himſelf is our Reward? Its God; is not he faithful? hath he ſpoken it, and ſhall not he do it? is there any unrighteouſneſs in him? Faithful is he that promiſeth, who alſo will do it; he will not leave thee nor forſake thee, 1 Theſ. 5.24. Heb. 13.5. He hath never yet failed any that have cleaved to, and depended on him; and verily he will not now begin. Its God that hath promiſed, and he is Love and Goodneſs, and hath teſtified ſuch and ſo great love to us as may incourage us to judge well of him in what ever he further ſaith or doth unto us. If thou thinkeſt his Promiſes are of too great gifts to be beſtowed on thee or ſuch as thou art: conſider what he hath beſtowed on thee already; hath he not given thee life and breath, and all things? yea he hath given his onely begotten Son to death for thee, to ranſom thee from thy thraldom to ſin and miſery, and that too when thou waſt ungodly, and an enemy againſt him, and neither ſoughteſt it of him, nor couldſt thank him for it; and he hath filled him with his fulneſs to that purpoſe, that he might now ſill thee; yea hath he not alſo called thee215 to his Son? looked upon thee when thou layedſt in darkneſs and ignorance of him? hath he not born with thy follies, refuſals and ill requitals? and long waited that he might be gracious, yea and at length begun to prevail with thee, and brought thee to believe, that of his fulneſs thou•ightſt receive grace for grace, &c. And is all•…is nothing to thee, to perſwade thee of his faithfulneſs and further love? Sure the conſideration of this may lead us to be confident in•im, and reſt upon him for performance of his Promiſes to us, and to perſwade our ſelves that•e hath not gone about to deceive us; he that•ath performed his Word ſo punctually in the gift and abaſement of his Son, may challenge•…edit of us in what he further ſays unto us; If•…n we were enemies he hath reconciled us (or•…de us friends) to himſelf by the death of his•on: how much more when we are therethrough•…conciled, will he ſave us by his life? Rom. 5.10. He that ſpared not his own Son, but gave him to the death for us all, how ſhall he not with him alſo•ive us all things? Rom. 8.32 Us, that are now in Chriſt Jeſus, and walk after the Spirit, his called, juſtified ones.
2. Again, conſider Jeſus Chriſt the great high Prieſt and Apoſtle of our profeſſion, the great gift of God for and to us: Its he that God•ath appointed to give us this eternal life: Its216 the Will of God his Father concerning him, th•…every one that ſees the Son, and believes on him, ſhould not periſh but have eternal life, Joh. 6.40. and he is mighty to ſave, being the onely proper Son of God, his Word, and Wiſdom, yea, God over all bleſſed for ever; according to the Spirit•he was in the beginning with God, and was God, and all things that are were made by him, and without him was nothing made that i•made, whether Thrones or Dominions, Principalities or Powers, all things were made by him and in him all things conſiſt; yea according to the humanity alſo he is exalted to the throne o•Majeſty, and all the fulneſs of the Godhead dwells bodily in him; God doing all by him, and he all in and from God, and in the might and power of God: So that of his ſufficiency we have no cauſe to doubt, ſeeing alſo he hath done ſo great things for us, as the ſpoiling of Principalities and Powers, conquering the world, taking away Sin, aboliſhing Death, and deſtroying the authority and power of the devil. In which things alſo he hath given ſuch undeniable proofs of his Love and Faithfulneſs (in that being in the form of God, & thinking it no robbery to be equal with God; yet he abaſed himſelf, and came in the form of a ſervant, being made fleſh, the ſon of man, and therein ſubject to infirmities, yea ſuffered, and bare the burthen of our217 iniquities, and the curſe due to us for our ſins, to accompliſh thoſe things on our behalf) ſo that〈◊〉exceeding unbelief and ingratitude to queſtion his love and faithfulneſs for perfecting for us•hat further concerns us: eſpecially ſeeing he alſo ever lives now to make interceſſion for us•…t come to God by him, and appears in the preſence of God for us to preſent us in the invaluable vertue of his ſacrifice holy and acceptable before him; and to mediate for us the performance of the New Teſtament to us, by continually removing our ſins, follies, weakneſſes and evils againſt God and his goodneſs to us, our defects and failings in Faith, that the convents of the new Covenant may notwithſtanding be performed to us, his Law be writ in our hearts, and his Fear put within us, his holy Spirit given to us to ſanctifie, teach, lead, ſtrengthen and comfort us; and in a word, that we may be carried up to the enjoyment of the eternal inheritance. Conſider him then; its Chriſt that died for us, yea rather that is riſen again, and is at the right hand of God making interceſſion for us; the Captain of ſalvation, the Author, yea, and the Finiſher too of our Faith. Conſider his Love, Faithfulneſs, Office, Goodneſs that we faint not, nor be weary through any temptation. Fear not but he that conquered all our enemies by himſelf for us, will alſo in our following after218 him give us the victory over them, and the reward that he hath abundantly promiſed: Its his Word of incouragement, who hath gone before us, and is in the head of the battle; To him that overcometh will I give to eat of the tree of Life that is in the midſt of the Paradiſe of God, and that he ſhall not be hurt of the ſecond death; yea, the white ſtone, and new name, the hidden Manna; and in a word, his everlaſting Kingdom, Rev. 2. and 3.
3 Yea, and thirdly, hath not God alſo given us of his holy Spirit, his Power, and ſtrength to to be in us, and to fight our battels for us, to lead, teach, uphold, and comfort us? and he is a ſpirit of Wiſdom and Knowledge, a ſpirit of ſtrength and courage, and of the fear of the Lord. The holy Unction that gives diſcerning, witneſſing of Chriſt, and glorifying him, and more powerful then any thing that comes to withſtand him, according to that, Greater is he that is in us, then he that is in the world, 1 Joh. 4.4. Abide but in him, and follow after his luſtings and inſtructions in the wayes that our Lord hath preſcribed to us, and he will work all our works in us, and our works ſhall be wrought in him: we need not any other teaching or ſpirit, but as and according to that which that holy Ʋnction teacheth us: what ſwerves from his teſtimony, is not to be heeded by us; and that that219 ſwerves is to be diſcerned by this, that it maketh little or no account of Chriſt come in the fleſh, 1 Joh. 4.1,2,3. of the things done and ſuffered by him therein; it skips over, or lets go that, and makes but a light matter or nullity of it; whereas the holy Unction, or Spirit of Truth confeſſeth, holdeth forth,, and glorifieth Chriſt come in the fleſh; he ſaith not in our fleſh; for many deceivers talk of that who would lead us to exalt themſelves, though they be Antichriſts; as alſo the holy Spirit is the ſame that was in the Prophets and Apoſtles, and leads us to hear them, and to abide in unity of Faith with them, Epheſ. 1.4,5. 1 Joh. 4.5,6. whereas the falſe ſpirits ſlight them, and lead not to hear, or matter Unity of faith, and confeſſion with them. If we have received this earneſt, why ſhould we fear that God will fail us of the inheritance? in this might and power of the Lord if we be ſtrong, nothing ſhall overcome us.
I Know they that lie in waite to deceive you, will ſuggeſt that this that I have ſaid of Chriſt his Death, Reſurrection, and mediation, is at beſt but a carnal knowledge of him according to the fleſh, and not according to the220 Spirit; and that the Spirit in evidencing him will witneſs a more divine and ſpiritual knowledge, and draw off the heart from this fleſhly conſideration, or looking upon him as he was made fleſh, and therein ſuffered and died for us. To perſwade you to which, they quote that in 2 Cor. 5.16. Henceforth know we no man after the fleſh; yea though we have known Chriſt after the fleſh, yet henceforth we know him ſo no more; as if the Apoſtle meant that he minded him no more as one that was born of a woman, and died in the fleſh, and was raiſed again, and in that very body glorified; they had ſometimes ſuch carnal apprehenſions of him, and looked at him as the Saviour in and by that his death and ſuffering indeed; but now they have a more ſpiritual allegorical knowledge of him. Againſt which interpretation of the Apoſtles words, though that might ſuffice to preſerve us, that I have newly before noted from the Apoſtle John, that every ſpirit that confeſſeth not, that is, glorifies not, nor ſets not forth Jeſus Chriſt come in the fleſh, is not of God; yet I ſhall for further ſatisfaction look more fully into that place.
And firſt it may hence appear evidently, that that is not the Apoſtles meaning in that paſſage, becauſe ſuch an interpretation of him is croſs to himſelf and his fellow brethren and221 Apoſtles in other places; for its evident, that both Paul and the reſt preached him as of the ſeed of David according to the fleſh, the Son of God, made of a woman, made under the Law, made ſin and a curſe for us, crucified and raiſed again, and now mediating for us with God, the Advocate, High-prieſt and Prince of the Congregation; and to this Doctrine and this Chriſt thus preached and ſet forth, they frequently exhort believers to take heed, to cleave, adhere, and liſten, and by no means under what pretext or pretence ſoever to depart therefrom, Heb. 3.1. 6.14. Acts 11.23,24. 1 Joh 2.28. Gal. 1.8,9. yea to hold as execrable and accurſed all that would perſwade them thereto, or that preach my other Goſpel then that of Chriſt ſo preached by them, Col. 1.22,23. in holding faſt to whom, and to the Goſpel of him, they promiſe ſafety & an abiding happy condition; but in the letting him, and that go by any means, they pronounce certain danger and unavoydable deſtruction, Heb. 2.3. & 10.25,29. yea Chriſt as ſo in the fleſh abaſed for us and now riſen, aſcended, and advocating for us at the right hand of God, they themſelves, and in eſpecial that very Apoſtle Paul rejoyces in, and places the foundation of all his hope and confidence in, as is plain in that of Rom. 8.32. as the very thing which being known, apprehended and received by him,222 was the great manifeſtation of Gods Love to him, and the great argument of his further favor and good will; yea the ſpring of his hope of glory, confidence, boldneſs, acceſs to God, and renovation into his likeneſs; yea Chriſt as thus he was abaſed, and is riſen, and mediates for us, being known, believed, and entertained into the heart, is in the believer the very hope (or that which ſprings up and nouriſhes in him an expectation) of future glory, as is evident from the fore-quoted place, and that in Rom. 5.10. where from the conſideration of Chriſt as delivered to death for us, while ſinners, and of our being reconciled to him thereby, he infers an expectation much more of ſalvation and glory: So that the knowledge and mindfulneſs of Jeſus Chriſt as made fleſh, and therein dying for us, riſing and mediating, as in the letter of the Scripture is declared, is not the knowledge of him after the fleſh, in which the Apoſtle Paul ſays they knew him no more; they that ſay it is, are of the number of them that underſtand not the Apoſtle there; and in that particular fulfil the truth of Peters ſaying, that in Pauls Writings (as ſome read it〈 in non-Latin alphabet 〉) ſome things are hard to be underſtood which ſome pervert to their own deſtruction.
2. Again, the Apoſtle in that paſſage doth no more deny that he believed that there was223 ſuch a Chriſt, and that he had real fleſh, or that he hath now a humane body of fleſh glorified, then in the phraſe before, where he ſays that he knew no man henceforth after the fleſh, he denies that he belives any man to have a body of fleſh, or to be naturally a man; nor doth he there more deny that we are to conſider Chriſt in his abaſement for our ſins, and his glory in the humane nature, then in the ſaid former expreſſion he denies that we are to conſider or know any of our brethren in their poverty, ſickneſs, oppreſſion, &c. to pitty and help them, becauſe thoſe things happen to them in and after the fleſh, and not in or from the Spirit, the phraſe being the ſame for knowing other men as about knowing Chriſt.
But what then doth the Apoſtle mean?
I anſwer, to underſtand his meaning, we muſt minde the drift and ſcope he aims at in the place; which is this: To ſhew their uprightneſs and faithfulneſs in their miniſtration, which was traduced by the falſe Apoſtles, who by accuſing theirs, inſinuated their own more ſtrongly into the Corinthians affections; to this purpoſe he had before told them that they preached the Goſpel as in the ſight of God without mixing or maring it as the falſe Apoſtles did, Chap. 2.17. who made a hotch potch of Law and Goſpel together, preaching neither rightly, while they224 thought to mix both; he had ſhewed them the difference between the Law and Goſpel, old Teſtament and new (rather) Chap. 3. and their miniſtrations; the excellencie of the New above the old, whence he ſays, they uſed great plainneſs and boldneſs of ſpeech, not putting a vail over their faces as Moſes did, Chap. 3.12,13. which things could not be truly ſaid, if they had indeed talked (as its evident they did ſpeak) of a Chriſt in the fleſh, dead, raiſed, &c. but aimed at, and meant ſome other thing typified out by it (which we deny they did.) He had told them, that for the manner of preaching, Chap. 4.2. they did it ſimply and plainly, without craft and diſhoneſty, wit or eloquence of mans wiſdoms framing; and that by their plain preaching they expoſed themſelves to ſufferings, not onely from the world, but the falſe Apoſtles too, who gloried in appearance, in ſeeming zeal and diligence, in and for the Law, and in fleſhly carnal circumciſion, verſ. 17, 18. that they reſpected the recompence of reward, and ſo preached and walked as thoſe that aimed at the receit of it, knowing the account they were to give to Chriſt, and the terror of the Lord in that day. Chap. 1.5 9.10,11. thence neither did they preach as the falſe Apoſtles to pleaſe the Jews by appropriating the Goſpel to them; or by preſſing upon the Gentiles a neceſſity of Circumciſion,225 either to make them fit ſubjects for the Goſpel preaching, or after the Goſpel preaching to•elp on the vertue of Chriſts Sacrifice and mediation for their eternal ſalvation.
Now here he ſhews the further ground of this their more upright preaching, verſ. 13, 14. &c. •iz. the love of Chriſt conſtraining them, and that•pon this ground, becauſe they judged that Chriſt died for All, Jews and Gentiles, one and another without exception: whence they infer'd, that〈◊〉, (Jew and Gentile, circumciſed, or uncircumciſed) were dead in themſelves, and no priviledge they had in the fleſh made them acceptable unto God: Or (as we may read the words rather) that•ll dyed, that is, in him the repreſentative that dyed for All, and ſo that the power, ſpirit, and•erpetuity of the firſt judgement and Death•eing over and paſt, and the inevitableneſs of•he deſtruction therein removed, there is good News for All, Gentile and Jew, prophane and•ealous; there is life in Chriſt for them All, and•way opened in and by him through which any of them all might be made partakers of it; yea, in that judgement he further judged, that the mind of Chriſt in dying for them All, was that they that live, ſhould no longer live to themſelves,•ut to him that dyed for them and roſe again; and therefore it behoved him, and all that were intruſted by Chriſt in that Embaſſage, to endeavor226 to let all one another know the obligation that lies upon them, and that they might ſee that love of God that ſhould quicken and enliven them in which reſpect it is that he ſays wherefore henceforth know we no man after the fleſh, &c. We muſt take him in the ſame matter he is ſpeaking about, or elſe we ſhall groſly err. He means not, that in their civil converſe with, and demeanor towards men, they knew or conſidered not one to be a Magiſtrate, another a Subject, becauſe men are not theſe in or after the Spirit but in and according to the fleſh; nor would he teach other men in that reſpect, to caſt off their knowledge of one another according to their differences in the fleſh, as if they ſhould put no difference between male and female, their own wives and others, the Magiſtrates and othe•men, as pertaining to their civil converſe with o•towards them; as that believing ſervants ſhould not look upon any man as their Maſter according to the fleſh, eſpecially not upon believing Maſters ſo, but as their brethren according to the Spirit, and ſo refuſe to own themſelves a•their ſervants, or bound to ſerve them, 1 Tim. 6 ▪ 1,2. for this would be an evil doctrine, and i•quite contrary to the Apoſtles own teaching deſ•ructive to all humane Society, honeſty, and good government. But in regard of their applying the Goſpel, and Goſpel-priviledges to227 there he means that he knew no man after the fleſh, that is, he minded not, or judged any more or leſs under the Goſpel-right by their riches, or poverty, wiſdom or folly, in reſpect of natural parts or education, nobility, or ignobleneſs, bleneſs, ſexe, country, nation &c. or (which will come to the ſame) he knew or minded them not in that reſpect, as the wiſdom of the fleſh would have led him, but according as the Spirit of God in the Doctrine of the Goſpel repreſented them, viz as ſinners, and dead in themſelves, all alike, one and other; and all as under the free grace of God that had given Chriſt to dye for them, and opened in him a way to life for them, and had given to them (the Apoſtles) a miniſtry of Reconciliation towards them already upon the ſame Goſpel-terms to admit and receive to favor any of them. And ſo in applying the Promiſes and Priviledges of the Goſpel, and owning as brethren, they knew no man according to the fleſh, either according to the judgement and guidance of the wiſdom of the fleſh in themſelves, or according to the fleſhly differences in them; as if becauſe Jews, therefore brethren and heirs of the Promiſes; but the Gentiles, though believers, yet not heirs or brethren, unleſs, or untill circumciſed; or as if this Nation, or Sex, or Kindred were more advanced in Chriſt then that, according to the228 advantages or greater dignity after the fleſh. Now it being evident that thats the meaning of the Apoſtle in that phraſe (according to that, Gal. 3.20. There is neither Jew nor Gentile, male, nor female, bond or free, but ye are all one in Chriſt Jeſus;) it follows thence, that the other phraſe of knowing Chriſt after the fleſh, is after the ſame way to be underſtood, viz. that though they had thought of, or looked upon Chriſt according as the fleſhly underſtanding or wiſdom preſented him as a mean deſpicable man, or as more ingaged to the Jews then to the Gentiles for his fleſh ſake to be readier to ſave them, &c. and though they had minded him, and judged of him according to what he was after the fleſh, judging of his Perſon Worth, Office, and work of Saving accordi•g to his fleſh: yet now henceforth they judged no more of him but as the Spirit repreſented him and witneſſed of him, and according as the Goſpel declared and revealed him, and according to the Spirit or Divine Nature in him; not but that they conſidered him as dignified or glorified*In the fleſh, and after the fleſh, are two diſtinct things, as is evident in 2 Cor. 10.3. for though we walk in the fleſh, ye we do not war after the fleſh. in the fleſh or Humane Nature, but they looked not upon him, as if that dignity he229 hath ſtands in any fleſhly priviledge, though they had thought his perſon the more excellent and honorable, becauſe his fleſh was of the Jews, and he therein circumciſed; yet now they prized him not according to that, but as the Spirit evidenced him to be the Word made fleſh, the Son of God which ſuffered, which would have put the ſame dignity into him as man, of whomſoever he had taken fleſh, and according to that they now eſteemed and valued him, and hoped in, truſted and believed on him. They that knew him ſo after the fleſh (as the falſe Apoſtles) they alſo conſidered the kindred and relation in the fleſh between Chriſt and the Jews, as having his fleſh of them; and the want of that kindred and relation between him and the Gentiles; and ſo they thought of him as one that would honor and lift up the Nation of the Jews for kindred and relation ſake, but leſs advance or honor the Gentile believers; and therefore that it was needful for them to become Jews in the profeſſion of their way of Worſhip and Obſervation; and therefore they preach'd the Goſpel rather to the Jews as ſuch; and imbraced and applied the Promiſes rather to them as more intereſted in Chriſt, becauſe of their affinity in the fleſh; which was the error of the falſe Apoſtles reproved and ſpoken againſt here by the Apoſtle Paul: beſides which230 there is alſo another way of knowing him after the fleſh; and another effect of ſome mens ſo knowing him: namely, an eſtimating, valuing, and judging of him according to the fleſh in his Sufferings, Sacrifice, and mediation; a meaſuring their vertue and excellency by that, as if but the Sufferings, Sacrifice, and mediation of a meet man; and ſo of a finite ſorry creature, whence they alſo ſtumble at him, and count it fooliſhneſs to believe in him. And in this way moſt of thoſe that turn the Truth of God into a Fable, or the Hiſtory of Chriſt into a meet Allegory, and depart from the faith of him, do know him, and conſider him: Yea, and that is the ground of that their denying and turning from him. What (ſay they) ſhould we truſt and put confidence in a man? Can a man be able to ſave us? Shall we think, becauſe ſuch a lump of fleſh was put to death, and ſpilt its blood, therefore we ſhall have foregiveneſs? In which, and many like ſpeeches they ſpeak like the obſtinate Jews, and bewray, that according as he is declared in the Hiſtory, they know him after the fleſh, after the wiſdom and judgement of their fleſh, and not as glorified by the Spirit to them, and ſo value his perſon, ſufferings, and mediation as but the ſufferings and mediation of a man; and judging it fooliſh to truſt in a finite creature, they know him at all no more, nor will believe231 in him any longer, or approach to God by him, or have any thing to do with him, or the ſtory about him, as they call it, but onely look upon it as a Fable or Parable, at the beſt to repreſent ſome other thing by, which they call the myſtery. Thus Paul, with the Jews and Phariſees, knew him, and ſtumbled at him in the time of his ignorance; & its good that men would ceaſe to know him thus any longer, and know him, even the man Chriſt Jeſus, who was of the ſeed of David after the fleſh, in all his Doctrine, Sufferings, Death, Reſurrection and Mediation, according to the Spirit, as the Son of God, though made man; and his Sufferings, Death, and Reſurrection as the Sufferings, Death, and Reſurrection of ſuch a man as is the Son of God, the Word made fleſh, the anointed one, the ſanctified and holy one of God; yea of him that was in the form of God, and thought it no robbery to be equal with God: ſo would they not deride him, and faith in him, and them that hold it faſt; blaſpheming the Tabernacle of God, and them that dwell and worſhip therein; nor would they ſo backſlide and appoſtatize from him, denying him that bought them, ſo bringing upon themſelves ſwift diſtruction. Which that thou maiſt avoid, keep thou cloſe to Chriſt, as declared and ſet forth in the Scriptures of the Prophets and Apoſtles; for the ſame Apoſtle whom they miſunderſtand and abuſe in his ſaying, that they232 knew Chriſt no more after the fleſh, writing to the ſame people in his firſt Epiſtle, Chap. 15. minds them of the Goſpel which he had preached, and which they had received, in which they ſtood; and he tells them thereby they ſhould be ſaved, if they kept in memory how he had preached it to them; namely how in the firſt place (or〈 in non-Latin alphabet 〉amongſt the firſt doctrines) he had declared to them, that Chriſt died for our ſins according to the Scriptures, and that he was buried, and roſe again the third day according to the Scriptures; not according to ſome other more myſtical way that the Scriptures had not declared: if the teſtimony of Paul be valid, as they ſeem to make it in the other place which they wreſt to their harm, then liſten to him, explaining himſelf in that place; and the rather, becauſe he tels us in holding thoſe things faſt (not according to ſome more ſpiritual underſtanding as is pretended, but according to his preaching and declaration of them) we ſhall be ſaved; to wit, from running into erroneous conceptions (ſuch as that of the denial of the Reſurrection there by him faulted) and by conſequence from looſe and evil practiſes, and which is the iſſue of both from eternally periſhing; for indeed it is an undeniable truth, that according to the judgement men make of Chriſt, ſo is their judgement of other things; they that believe not the firſt fruits of our nature233 really to have died, and to be raiſed again, and glorified in the perſon of Chriſt, they deny the reſurrection of the reſt of the lump or body of Chriſt, and of mankind in general; and they that deny that, muſt needs deny the judgement, with its rewards and puniſhments following & then what will hinder that piece of Epicuriſm, Let us eat and•rink, for to morrow we ſhall die? for take away the Reſurrection, and the judgement (as we have ſaid before) and you take away the life of all Religion.
If then thou ſhouldeſt ever be ſo far corrupted as under pretence of not knowing Chriſt after the fleſh, to make nothing of, and to be waved from the Doctrine of Chriſt as in the fleſh, dying for us, and by the power of the Spirit raiſed again in that his body from the dead, thou art in the way to fall from all Chriſtian Religion, and into all profaneneſs and Atheiſm, there being ſo great a connexion between the foundation Doctrines (as thoſe concerning the perſon of Chriſt and the things ſuffered by, and done to him of God, are) and the ſuperſtructures (as the things that are to be done to, and in us are) and ſo great a dependency of theſe latter upon the former, that if the former (the fundamental) be ſhaken, the latter will ſoon fall; but if the former ſtand firm, the latter will be upheld by them, or we rather in the faith, and practiſe of them; his Death, being the234 foundation of all our hope, his Reſurrection a certain pledge of ours, and an argument of the judgement in which all ſhall be judged by him, and his glory the forerunner and pledge of that that ſhall be manifeſted on all that love and waite for his appearing. Acts 17.31.
TO all this thats before ſaid, I ſhall add onely ſome exhortations and directions to you to walk as becometh Saints, that you may glorifie God, who hat hitherto called you; preſerve your ſelves in his Love, and be uſeful unto others; which I beſeech you to ſuffer, and think not that in exhorting you hereunto I put a burthen upon you that you are not fit to bear, or that I put you under the Law: Chriſtianity conſiſts not onely in Speculation, but alſo (and that rather too) in divine vertue and action; wherein God deals not with his Saints235 with Herbs and Plants that have no ſenſe nor•aſon: as they are intelligent reaſonable crea•res, ſo he governs them by his Word and Spi•…t, and puts them upon an exerciſe of thoſe fa•…lties given them, that they might not appear to•eidle and to no purpoſe in them. He doth not•…take all upon himſelf to do in them, that they•re thereby left without all action; nor doth he•act them by force and violence, tranſporting•…em beyond themſelves, that they need no ad•ce, counſel, or exhortation. Its true. they are•ot under the Law of Moſes, either the types•ad ſhadows, to be inſtructed to wait for Chriſt〈◊〉come: nor under the precepts and injuncti•ns as miniſtred by Moſes to be ſhut up under〈◊〉and curſe, much leſs to be left to ſeek to ob•…in righteouſneſs by endeavouring after them:•ot yet neither are they without Law to God;•…ey have a royal thought•not a rigid Law; a Law•f Liberty and Freedom of ſpirit to ſerve God,•hough not a Law of bondage under ſin and death;〈◊〉law of grace they have in them, and the ſove•…gnty and government of God over them; they have the Spirit to guide them, and the Law of the Spirit which is to be obeyed by them, that which the Grace of God received by them requires again of them, and leads them to both towards God and man. Grace and Love from God, as well teaching and obliging to duty, as234〈1 page duplicate〉235〈1 page duplicate〉236Moſaical precepts; and indeed the believer hath no other Law but ſuch as ſprings from Grace, and leads to anſwer Grace; The Law of Chriſt, which is a Law of Love, even of Gods Love in him, and thats a Royal Law indeed; for it giveth firſt what it requires again of us. It gives power and ſpirit for acting, as well as puts an obligation and ingagement upon us ſo and ſo to act. The Spirit writes it, and prompts to walk as we receive, to work out as he works in us; and to yield up our members and powers to him, that he may write in us, and act forth by us his whole pleaſure, and confirm us to his minde; and yet we are not to put a fancy upon his writing the Law in us, as ſome do, that ſtrain their wits to ſhew how God writes all the Bible over in man, the Books of Geneſis, Exodus, Leviticus, and ſo on, the Creation of the world, of heaven, earth, light, firmament, herbs, plants, fiſhes, fowls, beaſts, and man himſelf; and ſo of the Paradiſe, woman, tempter, &c. which yet they cannot ſtrain cleaverly to their purpoſe in all matters, but are fain to catch at here & there a picce, as their wits ſerve them, and let the reſt alone: This is to turn the Truth of God into a fancy, and ſecretly to withdraw the heart from giving, glory to God in the belief of the Truth of the ſacred ſtory. But this writing the Law in man, is his framing the heart unto his own237 Heart and Will, putting into it heavenly principles and diſpoſitions of love and holineſs, and whatſoever the Law requireth; That denying ungodlineſs and wordly luſts, we may live godly, ſoberly, and righteouſly in this preſent world, Tit. 2.11,12. nor yet becauſe God writes thus in man, do they put too much upon man that exhort to theſe things; for we may the better exhort to them, becauſe men have principles to act them; no man would exhort a dead man to walk, becauſe he wants a principle to inable him; but to living men ſuch an exhortation is agrecable, though it be God that makes themwalk, or that hath printipled or inabled them thereunto; no man would blow upon wood without fire put to it, thinking by his blowing to make it burn, becauſe there wants a principle; but when fire is put to it, the blaſt of the Bellows is and may be profitable; ſo is it here: As the Apoſtle John in giving inſtructions, ſays to the Churches, I write not theſe things to you becauſe ye know not the truth, but becauſe ye know it, and that no lye is of the Truth, 1 Joh. 2.21. So I may ſay, I give the following (with the foregoing) exhortations to you; not becauſe ye have no ability to diſcern of them, or principles to lead you to them; but becauſe ye have, becauſe the Spirit, of God hath begun to write his Law within you.
Object. But what need for man to exhort,238 when God himſelf works and writes hi•mind?
Anſw. I anſwer, man therefore exhorts, becauſe God works; for he works in one to exhort another, and he writes by Exhortations o•Declarations made by men to one another; fo•God is in his people of a truth, 1 Cor. 14.25. Ephe•4.6. In all the Saints, and through all th•Saints. In every of them, working, inlightning ſupporting, gifting them, and through them all ſpeaking and acting through his gifts given t•…one to and in another, ſo as that the body make an increaſe to it ſelf in love through the Spirit divine power, and working of God that dwell therein; though the Saints are Chriſts Epiſtl•written by the Spirit or Finger of God; yet that Spirit is miniſtred by the Saints, that is, in the exerciſe of their divive gifts to one another Miniſtred by us, written by God, 2 Cor 3.2.3. W•are as the Pens with which God writes upon the heart, though the Spirit of God is the hand that guides us, and his Word and divine gifts the inke that fills us, and makes us capable of leaving Characters and Impreſſions upon one another in our Miniſtrations: we can indeed miniſter thi•writing no further then that hand of the Spirit uſes and impowers us; and that divine Ink fills us but ſo far we may: therefore let no man deſpiſ•Prophecying, 1 Theſ. 5.20. or ſlight Exhortation239 preſuming that God immediately without the miniſtrations of his gifts in and by others, will do all in him: God hath not diſpenced all his fulneſs to any one member (except the Head) but to all together in union with the Head, that through each he might ſupply other. Therefore let no one member ſwell againſt, and deſpiſe other, much leſs God in his brother; nor let him that is to adminiſter (as particularly that exhorteth) be negligent therein, as if his adminiſtration or exhortation could add nothing to his brother, or as if his brother had no need thereof, Rom. 12.8. for God is in and with his divine gifts and adminiſtrations; and as God in me may make his operations through me profitable to my brother; ſo doth my brother need that addition of helpfulneſs from God that be tendreth him by me; both becauſe he is not full of himſelf without me, and therefore cannot ſay He hath no need of me, 1 Cor. 12.21. and alſo becauſe he hath a principle in him that reſiſteth and fighteth againſt that of God that worketh in himſelf; and that principle ſo ſtrong and ſubtile, and he ſo apt to yield to it, that he needs anaddition of watchfulneſs and helpfulneſs from God through others, as though the fire be apt and fit to ſet the wood put to it on a flame, yet if there be much moiſture in the wood to damp the fire, the fire will need help240 from the blaſt of the Bellows to ſtrengthen and excite it againſt that moiſture, or an increaſe of fire to be put to it, that the ſtrength of it multiplied may operate more ſtrongly: Saints are not all Spirit, though in a degree they be ſpiritual, they have a law in their members as well as in their minds; a law of ſin oppoſing grace, as well a law of grace oppoſing ſin. Now the law of ſin is more natural to them, and is much excited and ſtirred up by many outward occaſions, ſollicitations, provocations, examples, threats, &c. from without; ſo that oſtentimes the Saints liſten to it rather then to the Law of Grace in them: therefore alſo an addition of ſpiritual Grace by, and through the communication of the gifts and meaſure of grace given to other Saints is needful; that ſpirit in its forces uniting it ſelf together in the Saints, as well as the fleſh unites its forces together that it may be able to reſiſt and overcome it; the charmings of the fleſh backed with its outward objects, motives, and provocations are often ready to lull the ſoul aſleep, and make it deaf to the teachings of Grace, and then the operations in and through a waking Brother may be of uſe by way of Doctrine, Admonition, Exhortation, and Councel, to awaken it, and make it give better attention to the whiſperings of Grace within it ſelf; though the Apoſtle told the Philippians, that God wrought in them to will241 and to do of his good pleaſure, Phil. 2.13. yet he neither ceaſed to exhort them, nor intimates that its needleſs for them to work out their own ſalvation with fear and trembling; but indeed upon that ground exhorts them thereunto. Its God that works in you to will and to do of his good pleaſure. O ſtand in aw then & fear to ſmother thoſe•nward operations of grace within you; fear to grieve and reſiſt him, yield you up your members•n that ſtrength of his that worketh in you, to•ffect, finiſh, or work out what he there work•th you to: nor is it for any to ſay, God is Almighty, and if he works in us we will take no are; we cannot fail to work out; his workings•re Almighty and cannot be reſiſted and fruſtrated; for though in himſelf he be Almighty, and can, and often doth work ſo almightily, that•one can or ſhall reſiſt him; yet his way of working in the ſoul, in the excitings and moveings of his Grace, are neither always nor ordina•ly in that Almighty way. He is Almighty that works, but he works not always ſo Almightily as that his workings may not be reſiſted. He is Almighty in all his works, & its his Almighty power that effecteth them: the very growing of the corn or graſs is the Product of his Almighty power; but yet he doth not work ſo almightily therein, but that man by ſubſtracting, or removing ſome ſecondary cauſe, or inſtrumental medium through242 which that power is put forth, may uſually hinder the growing of this or that particular graſs or corn, as by drying up, and hindring the moiſture from it, or incloſing it from the Air and heat of the Sun, &c. and yet man is not therefore ſtronger then God; for God could (maugre all that man can do) make it grow; but he diſpenſes his Power uſually according to the capacity of the medium, through which, and ſubject unto which he conveys it; and he doth not uſually alter the courſe of his ordinary way to ſhew forth what almightineſs is in himſelf. though therefore Gods Power in it ſelf, and he in himſelf be Almighty that worketh, yet his woking is not ſo Almightily put forth, but that a man turning his eye from what he ſets before him, and liſtening to the Law in his members, may deprive or hinder himſelf of the efficacie and operations of it: and therefore great need alſo of exhortations to incite and ſtir up the heart to liſten and take heed to the Grace of God, in and with which Gods Power works in the ſoul; that through that heeded and minded, it may experiment and receive the working of that mighty power to its own preſervation unto life eternal. For though its the power of God that keeps us unto ſalvation, yet that power keeps us not but through faith, 1 Pet. 1.5. and is not to be felt and received by us but in believing;243 and mens unwary ſeparating of theſe two from one another, as if they ſhould certainly find the power of God to ſave them, though they ſit looſe from the Word of Faith, in which believed and minded, God conveyes it over to men, is the very ground and bottom of much preſumption, and brings many fool-hardily to throw themſelves out of Gods wayes into their own deſtruction.
But, yebeloved, as ye are before warned, ſeparate not thoſe things that God hath joyned together; Wait on the Lord and keep his way. Liſten to brotherly inſtructions, councels, and exhortations,•…ying all things (becauſe Satan ſometimes inſi•…ates his operation in ſtead of Gods, into, and•y Brethren (as he ſpake in Peter when he•ounſelled Chriſt from his ſufferings) and hold•…ſt that that is good. And ſo I ſhall addreſs my•…f to what I have to ſay further by way of Ex•ortation; and that which I have to ſay, is for our walking as Saints in theſe four Conſiderations: viz. 1. As to God. 2. As to one another. 3. As to Seducers. And 4. As to the unfilled, or reſidue of the world.
WAlk worthy of the call wherewith God hath called you, Epheſ. 4.1. God hath called you to be Saints; walk then as Saints, that is; 1. Holily towards Him, and that in
1. Giving thanks unto him who hath called you out of darkneſs into his marvellous light, delivered you from the power of darkneſs, and tranſlated you into the Kingdom of his dear Son, Col. 1.13,14. and given you wiſdom, righreouſneſs, holineſs, and redemption in him: Yea, thankfully rejoyce in him the Father who hath done this for you; and thereby made you meete to partake of the inheritance of the Saints in light, by not onely giving his Son for you, when ſinners, but alſo propounding him to you in, and calling you to him by the Goſpel, when ignorant and out of the way; who alſo hath inriched and bleſſed you with all ſpiritual bleſſings in Chriſt; even with whatever makes either for defence and ſafety; or for fruitfulneſs, or eternal ſatisfaction. Rejoyce alſo in Chriſt Jeſus, and count him worthy to receive praiſe, and glory, and thankſgiving: ſeeing he hath loved and given himſelf for you, yea and waſht you in his blond, Gal. 2.20. through the force and power of it, cleanſing your conſciences, and redeeming you from the earth and245 men, Rev. 1.5. Heb. 9.14. Rev. 14.4. Seeing alſo he as the great High Prieſt mediateth the New Covenant for you, that ye might be ſaved to the utmoſt through him, be preſented blameleſs to the Father by, and in him, and receive the promiſed poſſeſſion; and do this in the Spirit of Truth and holineſs ſent forth from the Father in the name of the Lord Jeſus unto you, and working in you to ſanctifie you to be a pure offering unto God and the Father in him. Be glad I ſay in this thankfulneſs, and ſing forth his Fraiſes. Joy is comely for the Saints and righteous, for, and unto whom God in Chriſt hath done ſo much; there is cauſe of joy in Chriſt for all people, but chiefly for the Saints that are particularly his people; Let Iſrael rojoyce in him that made him, Pſal. 149.2. (the Saints in God who hath given them not onely a natural being, but alſo new created them in Chriſt Jeſus to good works, that he might be glorified in them) And let the children of Sion (the ſons of Grace that have their birth of the Goſpel and Promiſe held forth therein) be joyful in (Jeſus Chriſt) their King; Let his praiſes be in your mouth, and the high acts of God in your ſongs, as thoſe that are ſpiritually favoured by him. Caſt down your crowns before him; let no mention be made of any acts or worth of yours; any righteouſneſs or ſalvation of your working; but remember his246 continually, and his onely; verily ſo much as we take to our ſelves, and lift up our ſelves, ſo much we detract from, and are unthankful unto him; no part of his grace is, or was due deſert to any of us; for then it ſhould not have been grace but debt to us; what ever we have done thats good, we are beholding to him for it: for he firſt prevented us, inabled us, and incited us thereunto; and yet what we have ſo done, deſerved not in any way what he hath done for, and to us; you have heard him: but can you glory in your ſelves for it? his Word prevented you, or elſe you had not heard; his Word drew forth attention, or elſe it had been otherwiſe with you; and alas, how much have ye refuſed to hear him in? and yet what ye have heard from him he hath made effectual to your believing; what praiſe is due to a Begger from a Prince for hearing him direct him to ſome large treaſure? what thanks rather is due to that Prince from ſuch a begger for ſpeaking ſuch things to him? and how much more for bringing him to what he by ſpeaking of to him, perſwaded him to look after, and accept of from him? Our hearing of the Word as it hath been defective in us, ſo had it been never ſo perfect, could be no meriting cauſe of Gods inriching or ſaving of us. All our whole inheritance and portion, is of him and his free grace; and ſo is247 the bringing and intitling to it; let the praiſe thereof then be wholly given to him; and in ſo doing we ſhall walke in lowlineſs of minde, as we are exhorted, Ephe. 4.1. and not proudly lift up our ſelves, as having ſome worth of our own in us, to commend us by before him.
2. Love the Lord ye Saints, Pſal. 31.23. for what now doth the Lord our God require of us? but to love and cleave to him for his love to us: and this is a genuine expreſſion of real thankfulneſs, and comprehends in it all expreſſions of〈◊〉, and produces all thats returnable to God by us; My Son, give me thy heart, Pro. 23.26 (ſaith he) thy heart, that is, thy love, affection, delight. He that loves another, gives him ſo much of his•eart as he hath real love to him; not love in•ord and tongue, but heart love doth God require; and where that is, the eye will follow, as•he look thereof may be alſo both a mean to produce it, and to nouriſh it; and therefore he adds, And let thine eye obſerve my wayes. Its a vain thing to give thine eye without thine heart; they ſee little or nothing when the heart is buſied another way, and not intentive to minde what thou beholdeſt with thine eye; and where the eye is withdrawn from Gods wayes, and eſpyes beauty in ſome other things, the heart will be ſoon corrupted alſo; therefore God calls for both: for the heart firſt as the principal, and248 then for the eye as the conſequent of the hearts love, and as a means to bring on, & nouriſh it in love. He hath given thee his Son, and in him received by thee thou haſt his heart; for the Father himſelf loves you becauſe ye have loved me (ſaith Chriſt) and have believed that I came out from him, Joh 16, 27. thou art beloved by him in his beloved one: and what a good exchange is this to have Gods heart for thine•to give him thy heart, and receive his? what a low requital is this for Gods heart, that man give up to God his heart? and yet this is the greateſt man can give, and the greateſt that God requires: And this is no other thing but what his love and heart diſcovered to us draws back again from us, and leads us to return: but becauſe He ſees that there are other ſuiters for it, he is the more watchful over us, and promps us in that his Grace requires by his written Word too, and calls us to a more wiſt and earneſt view and conſideration or him in all his wayes towards us; and of all his wayes preſcribed by him for our walking before him. Looking, we ſay, begets loving, and love begets looking again, and ſo there is a mutual intercourſe of heart and eye, give him thine heart, and then thine eye will the readilier follow; give him thine eye, and let that obſerve his Paths, and ſo ſhall thine heart be preſerved chaſt with him too: Conſider and mind his love249 to thee in Chriſt in his gift of him, and coſt he was at there for thee; the way he took to buy and ſanctifie thee to himſelf; and that will break thy heart, and make thee willing that he ſhould have it, that gave ſo much of his to thee for it. Its mens being taken with other beauties, and ſo looking off from his, that makes them ſlack in their love toward him. Remember how thou haſt heard and learnt, and repent, and do thy firſt works, ſays he therfore to ſome who had loſt their firſt love, Rev. 2.3. thats the way to recover their love again; to call to mind how they have heard and learnt of him; and if that be the way to recover love when loſt; then ſure its the way too, to preſerve it before it be loſt, that it may not be loſt.
Cleave then to him and his wayes with full purpoſe of heart, and take heed that thou never denieſt him that bought thee: for that would be a moſt unloving and ungrateful part of thee: Worſhip none but God in Chriſt, in whom he hath loved thee, and in the Spirit he hath given thee: own no other name or object of confidence, delight, and ſatisfaction. Follow not after other lovers; and eſpecially if thou wouldſt have thine heart intire with him, beware of two Corrivals eſpecially that will ſollicite thee. 1. The world in its objects of profit, honor, pleaſure, &c. let not thine eye look too wiſtly on its beauty, leſt thou luſt after it, for it will deceive thee. And 2. The ſpirit of error preſenting252 another name and doctrine then that once delivered to the Saints, and promiſing greater liberties and advantages and ſpiritual glory to thee; for (as) both of them (ſo eſpecially this latter) may be, and are in Scripture compared to a whoriſh woman, James 4 4. Rev. 17.5. And a whore is a deep ditch, and a ſtrange woman is as a narrow pit, Prov. 23.27. If thou falleſt into her, ſhe will ſurely drown thee. They that will be rich, and that make themſelves friends to the world in its pleaſures, and ſatisfactions here, ingage God againſt themſelves, 1 Tim 6 9. and plunge themſelves into ſnares and temptations, and ſo drown themſelves in deſtruction and perdition; and they that have itching ears after Fables, and doctrines of devils, & take not heed to the Apoſtolical Doctrine, loſe themſelves in them, being ſo infatuated through the ſtrength of them, that they arrive at laſt too at damnation, by denying the Lord that bought them, 2 Theſ. 2.10,11,12. 2 Pet. 2.1. For few or none that go into her return again, neither take they hold of the paths of life, Prov. 2.19.
Take heed therefore to your ſelves, and beware of this ſpiritual adultery; let not thine heart deſire to eat their dainties; for though they may ſay ſtoln waters are ſweet, and bread eaten in ſecret is pleaſant, yet know thou, that the dead are there and their gheſts in the depth of hell, Prov. 9 17,18. Look thou then right forward to251 the things that God ſets before thee in Chriſt, and let not thine heart depart from him. Deſire more to know him, and to enjoy his preſence and fellowſhip with him, and ſeek it not in thine own way but in his; and when thou findeſt him,•old him faſt, and delight thy ſelf in him, and•ever let his Truth depart from thee, but let•hy meditation•t all times be ſweet concerning•im, and thy deſight day and night in his Law and Doctrine.
3. Truſt in the Lord with all thine heart, and•…an not to thine own underſtanding, Pro. 3 5. He•s worthy to bedepended on, and truſted in at•ll times, and in all things for this life, and that•o come, for teaching, ſtrengthning, directing,•…pporting, ſupplying, comforting, ſaving, For〈◊〉him the Lord Jehovah is everlaſting ſtrength,•…i. 26.4. So that there is nothing too hard or•…fficult for him to do that may concern thy welfare; nor is there any unrighteouſneſs, or unfaithfulneſs in him, Pſal. 92.15. He hath ſo richly•nd abundantly already prevented us with his•ove and mercy, and given us ſo to behold his righteouſneſs diſplayed in his Goſpel, as may challenge our moſt ſtedfaſt confidence in him, and dependance on him for the performance of•ll that further favour and mercy that is needful•nd good for us, and is promiſed by him. Hath•e not given his Son for us according to his an•ient ſaying, by the mouth of his holy Prophets;252 ye a, hath he not alſo called and brought us to his Son, and given us him to be ours, our lot, our portion, our Prince, and Captain of ſalvation, our High Prieſt and Advocate, &c. and ſhall we not truſt in him then for other things? ſhall he not with him give us all things elſe that he hath ſpoken of and provided in him?
O hope we then in him at all times, and in this hope pour out our hearts before him; for he is a refuge for us, and will not fail us. He that hath made us Saints, will not be wanting to give us a Saints portion. But lean we not to our underſtandings; for he that truſts his heart is a fool, Prov. 28.26. for its ſo deceitful and deſperately wicked that it will deceive him, Jer. 17.9. His Word is ſure, and worthy to be taken; but our own wiſdom, with the conceptions thereof are fooliſhneſs, and tend to ruine; and who ſo truſts in any thing elſe below God, a curſe will befall him. Jer. 17 5,6.
4. In this love of him, and truſting in him, yield up thy ſelf alſo unto him to be his to do his work; mind his Name and Glory, that he may be known, loved, and his Kingdom inlarged: give up thy heart to him to be the habitation of his Holineſs by his Spirit, not the habitation of ſin, luſt, pride, vanity, Satan &c. but the temple of the holy Ghoſt, that he may dwell there, and ſubdue, and mortifie thy luſts and corruptions in and for thee, and quicken thee up to God to253•alk before him holily, and yield up all thy members alſo to be inſtruments of working righteouſneſs unto his glory. Whatſoever thou•oſt in word or in deed, do all in the Name of the Lord Jeſus, with an eye to him, and as thereto warranted by him, and to the praiſe of the grace of God in him. This is love that we keep•is Commandments, and his Commandments are•ot grievous, 1 Joh. 5.3. I might inlarge unto many particulars, which for brevities ſake I ſhall•…ſs over, and leave thee for further direction to the word of Gods Grace, and to the Apoſtles writings.
2. IN regard of one another, I have no other Commandment, but that that ye have received, viz. That ye love one another; that ye love as brethren, ſons of the ſame Father, even God, and of the ſame Mother, the new Jeruſalem, and Covenant of Grace; and that he let brotherly love be exerciſed, and in its exerciſe continue: that ye love one another as members of the ſame body, not every man minding his own things, and aiming at his own particular good onely, but each minding the good of other, in that that may be for profit and edification; communicating254 of the grace given, and abilities afforded to each other in the Lord, as may make for the edification add good of all, watching over, inſtructing, exhorting, reproving, helping, and comforting one another as need is, and opportunity is afforded, receiving, owning, and delighting in the fellowſhips and helpfulneſs of the mutual exerciſes of your graces and gifts in the Lord, as receiving, owning, and delighting in the Lord, who is in all his holy Ones and Saints; and this without hypocriſie and ſimulation, without partiality or faction, not preferring one before another for outward worldly reſpects, of riches, honors, places, learning, parts, &c. nor deſpiſing one another for poverty, reproaches, infamy in the world, weakneſs in faith and ſpiritual gifts; or for difference in judgement about doubtful queſtions, Rom. 14.1. but each receiving other for the foundation ſake held faſt, and for the grace diſcerned and profeſſed, cheerfully ſerving one another in love. Indeed its meet that Saints put difference between themſelver as ſuch, and ſuch as have erred and departed from the foundation of Faith, and deny the Lord that bought them, as we ſhall ſee by and by: but where men are all believers through grace, and have the love of God in the gift of Chriſt and his mediation for their bottom and foundation, their leſſer difference in other things ſhould not make them unſaint one another, and255 fight againſt one another, but ſuch ought to own one another, and with ſobriety and ſingleneſs, not for love of victory or factiouſly to up•old a party to diſcuſs things in which they differ, and ſo far as they can to agree; and if in any•hing any be otherwiſe minded then the reſt, there with patience, to wait and forbear one another; and yet in communion and communication of graces to own and walk as brethren one with another, not judging and deſpiſing one another for what they differ in; thoſe things they•…ffer in, not being of that nature and weight as•o diſunite from fellowſhip with the ſame Lord. And this is further to be noted, that the brotherly love that is to be exerciſed, ſtands not in an•…differency and neutrality, to let every man be•f what way he will, and do what he will with•…reproving, or ſhewing them the evil thereof, no more then natural love amongſt brethren〈◊〉the fleſh conſiſts in letting ones brethren ſink〈◊〉ſwim, be ſick or well, wounded or whole,•odigals or thrifty, without looking after them,〈◊〉taking any care of remedies, reproofs, or any•ay of help for them; thats by God himſelf•counted hatred, to ſee our brethren ſin & not•prove them, Levit 9.17. it argues little love〈◊〉the ſouls of one another ſo to do: It was not•…om love in Cain to ſay, Am I my brothers•…per? Gen. 4.9. Love leads to watchfulneſs o•…one another; or in caſe of ſtraying or of256 danger to ſtray, to warn another; which yet is to be done with wiſdom, ſo as it may beſt tend to prevent evil, or withdraw therefrom; for we are to put difference between thoſe that ſin of weakneſs, and through temptation, whom we are to handle gently and tenderly, forbearing and waiting for them, yea, bearing their burthens, and thoſe that are more wilful and reſolute in their ſtrayings, and evil walkings, whom we are to ſave with fear, and rebuke more ſharply and openly; yea, in all things we ought ſo to order our ſelves as we ſee may beſt conduce to their good with whom we have to do; having a ſpecial care of, and regard to thoſe that are weak in faith, helping, and furthering them: and no wiſe, if poſſible, offending them, ſo as to turn them aſide through their weakneſs from the way of the Lord, but indeavouring that they may be preſerved in the faith, and grow up therein, till they with the reſt of the body attain the inheritance promiſed in Chriſt Jeſus. Were this love more practiſed and walked out in, and the exerciſe thereof accepted, it would prove very advantageous to the Saints: and Satan would not ſo much prevail upon them to weaken and divide them: yea, this waking together in love, and wherein we have attained, walking by the ſame rule, and ſpeaking the ſame thing, would much conduce to the glorifying of God, and we ſhould therein meet with much257 bleſſing; We are brethren, why ſhould we fall out by the way to our heavenly Canaan, quarrelling and contending about place, preheminence, and diffe•ences in doubtful Diſputations, not clearly de•ermined in Scriptures, is a good conſideration for all agreeing in the ſame foundation. And O that we all might willingly be exhorted to this,•s not to bear with them that are evil, and would pervert ſouls from Chriſt; ſo neither to fall out•nd make rents from thoſe that are built upon,•nd ſincerely and peaceably ſeek the glory of Chriſt.
3. BUt now for thoſe that have not Chriſt for their foundation, but are bottom'd upon their own works, yea, and would bottom Chriſt•pon them too, hindring ſouls from coming•…ghtly to Chriſt, and that bring another Goſpel then that of Chriſt, tending to deny and overthrow the Goſpel of Chriſt; but chiefly thoſe that have apoſtatized from him, the caſe is otherwiſe. They that divide from Chriſt the elder Brother, are not to be owned as brethren, but divided from, yea and looked upon in their endeavors to draw others to themſelves as enemies to our ſouls, Wolves that come to devour,258 deceitful workers, and ſo we are to avoid them: The Apoſtles looked not upon the zealous Jews and Phariſes, oppoſers of the grace of Chriſt, as their brethren in Chriſt; nor upon the falſe Apoſtles that perverted the Goſpel of Chriſt, mixing it with the Law, and withdrawing men from the ſincerity of the Goſpel of Chriſt; much leſs thoſe Apoſtates and Blaſphemers, Hymeneus, and Alexander, and Philetus, men that denied the Reſurrection, and affirmed it to be now made or paſt, denying the Lord that bought them, and ſubverting the faith of divers, 2 Tim. 2.16,17. If ſuch as theſe plead for a brothers portion of love from the Saints in thoſe their wayes, they are much miſtaken; brotherly love with them, would be as bad as Jehoſophats familiarity and correſpondency with Ahab, which the Lord reproved and puniſhed in him, 2 Chron. 19 2. And as the Churches tolerating the Baalamites and Nicolaitans which he hated, Rev. 2.14 20. Men are much out in thinking that thoſe that are evidently and upon due trial falſe Apoſtles, and of the Synagogue of Satan, ought not to be ſo reputed, but walked towards, and loved as diſſenting Brethren. How ſhall the members of the body hold unity with the head, that are at one with members ſeparated from the head, and diſclaim all influence of ſpirits from it? Who ever come unto us we are to try them, yea though they come as Angels of Light, and Meſſengers259 of Righteouſneſs, and finding them deceitful workers, to beware of them, 1 Theſ. 5.21. Phil. 3.2. So the Wiſdom of God ſpeaking of•he ſpirit of error, under the notion of a fooliſh and whooriſh woman, oppoſed to the Spirit of Truth under the notion of Wiſdom or the wiſe•oman, bids us beware of her, and come not neer•he corner of her houſe, Prov. 5.8.3. nor give ear•o her ſweet and ſpecious inchantments; not to•ut our ſelves•…ſhly into her way and company,〈◊〉; preſuming on our own ſtrength to pre•…rve us, much leſs entertaining her as a friend•nd companion meet for us: and our Saviour while on earth in the fleſh, left it as a Ca•…at to us, to beware of falſe Prophets, who though•hey come in Sheeps clothing to us, yet inwardly are•…vening Wolves, and ſeek to devour us, Matth. •.15. He would not have us out of charity to•…dge all ſheep, and correſpond with them that•ome to us in the appearance of ſheep, but wari•…try them; and diſcerning Wolves in that ha•it, to flee from them; as we are not raſhly to account and walk towards all as Wolves that men account ſo, ſo neither to imbrace all that profeſs themſelves ſheep. I know the VVolves will plead for charity towards them; but what fooliſh Shepherd would out of charity liſten to the VVolves ſo pleading? or what ſillineſs would it be in real ſheep to joyn themſelves with•hem, becauſe they pretend as ſheep a deſire to260 graze with them? thats bad charity to another, that layes me open to deſtruction my ſelf. The Jews of old regarded not ſuch a pretended charity in Sanballat and Tobiah, deſirous to build with them the Temple of the Lord, becauſe they diſcerned them to be no friends to their work, but ſought by ſubtilty to hinder it and deſtroy them, Ezra 4.1. Its indeed the common plea of ſuch, and of ſome weak ſheep of Chriſt, who are in danger that way to be worried by them, what ever a mans principles be, yet we ought to permit them, and not ſpeak harſhly, or at all againſt them, but let every man injoy his own minde; which is a notorious groſs and falſe poſition. Indeed as we have ſaid, where men build, and are built upon the ſame foundation, even Jeſus Chriſt, there we may, and are to tolerate difference in doubtful diſputations, where the matters of difference are not evident and plain in Scripture, and but matters of meer indifferency and leſſer moment. But that all ſhould be tolerated in the Church of God, of what ever opinion and doctrine, though deſtructive to the fundamentals of the faith, and no ſharpe reproof may be given them, is as bad a principle as to tolerate the Devil in his poſſeſſion of men, o•to tolerate all vice and wickedneſs without〈◊〉puniſhment of them: yea in•o•…e caſ•s〈…〉worſe; for there are ſome p•…nciples〈…〉doctrine, as bad or261 worſe then any evil of practiſe amongſt men, becauſe ſome doctrines may naturally lead to all evil practiſes; As "that there is no difference to be put between good and evil, ſin and righteouſneſs, that all actions are alike approveable to God; the opinion of good and evil is to be deſtroyed out of men; that ſin is nothing but an imagination that this or that is ſin; that all men, live or believe how they will, ſhall have eternal ſalvation; that there ſhall be no reſurrection, &c."Beſide that evil doctrines may poyſon more ſecretly, and are leſs dreaded oftentimes then groſs actions, becauſe they have•ot ſo horrid an appearance many times to the eye of men: We find Chriſt commending ſome Churches for their patience, when yet he preſently ſubjoyns by way of praiſe too, that they•ould not bear evil perſons, Rev. 2.2. ſuch as ſeduced the people from him, faulting them that bare with and permitted them, Revel. 3.15,16. yea that were but lukewarm for him and againſt them, as thoſe that mattered not what men hold or teach, how deſtructive to Chriſt and Chriſtianity, ſo they would think well of them, and let them alone; ſuch Chriſt threatens to ſpue out of his mouth, ſo far is he from allowing and approving them: Yea he tels us he hates ſuch wayes himſelf, Rev. 2.6. and ſure he leads his people to be like him. How canſt thou ſay Chriſt is in thee, when what he declares himſelf262 to hate, is patiently tolerated and not reproved by thee? The Apoſtles not onely bid us hold them as execrable, and account them accurſed that preach beſide what they have preached, or that introduce another Goſpel, though they come like Angels: but they have alſo themſelves given them over to Satan, 1 Tim 1.20. and as well writ earneſtly againſt them, as they have exhorted us to contend earneſtly with them, Jude 3, 11,12,13. And yet thou that calleſt thy ſelf a Saint, doſt rather bleſs them, and walk with them as brethren.
But thou wilt ſay, But are we as infallible as the Apoſtles? can we be ſo ſure what is error as they?
To this I anſwer, That its true, we have not ſo full a diſpenſation of Spirit from Chriſt to us as they had that were to lay the foundation; they had greater work to do, and their talents were proportioned to their work; but yet through their infallible doctrine, and by the good Spirit of God given us, Rom. 8.9. (or elſe we are not Saints, or Chriſts peculiar people) we may certainly and infallibly know the foundamental and eſſential Truths and Principles of Chriſtian Religion, which none can be ignorant of, and yet be good Chriſtians. The infallibility and certainty in Chriſt and his Apoſtles which thou pleadeſt, is an argument againſt unity with all that thou pleadeſt for; for they having been263 infallibly guided, that that is croſs to their infallible doctrine, is thereby detected to be falſe and fallible: and thou canſt not be one with them, and yet not diſlike and ſhun that that is contrary to them. Sure if we know and love God, we ſhall have ſome diſcerning and dereſtation of ſuch doctrines as blaſpheme or diſhonor God, and beware of thoſe that bring them: If we be Chriſts ſheep, we have ſome diſcerning of his voice from the voice of ſtrangers, John 10.5. ſo much as may render their voice a ſtrange voice to us, and ſuch as is not to be approved of us. If a man ſhall come and tell us there was never any ſuch man as Jeſus Chriſt, or that if there was, he was onely a type and figure of the true Chriſt, in us and not the very Saviour: that he roſe not, nor aſcended, nor ſhall come again in glory; that he is not the Mediator between God and us; that our dead bodies ſhall not ariſe; that the Scriptures are not to be heeded in their ſayings, and yet we cannot tell whether theſe men ſay truth or not, we are plainly blinded, and are not ſheep of Chriſt, if we cannot diſcern theſe voices to be the voices of a ſtranger. Thoſe infallible Writings of the Prophets and Apoſtles, as they tell us, that there are and ſhall be falſe Prophets and Antichriſts, VVolves in ſheeps clothing, deniers of the Lord that bought them, and ſuch as bring in hereſies of deſtruction; And 2. That ſuch perſons and264 their Doctrines ought not to be heeded and liſtened to, but avoided by us, not received to houſe, or bid God ſpeed, but held as execrable and accurſed, 2 Joh. 10,11. Gal. 8.9. Yea 3. That ſuch we are to contend againſt with earneſtneſs, Jude 3. reprove them, ſtop their mouths, give warning of them to others that they may not be ſnared by them. Tit. 1.9.11. So they tell us further 4. That real believers have received an holy Unction by which to diſcern them, 1 Joh. 2.20,27. and ſo have ability of diſcerning them; and indeed thats intimated too in their precepts and counſels given us to try and avoid them, which otherwiſe were in vain if they were beyond our diſcerning. Nay, 5. They have alſo notably fore deſcribed them, foretelling us that they would ſay they are Chriſt, and deceive many, Matth. 24.5. that they deny Jeſus to be the Chriſt, 1 Joh. 2.22. make a cipher of him, call him execrable, 1 Cor. 12. deny the Lord that bought them, 2 Pet. 2.1. confeſs him not come in the fleſh, 1 Joh. 4.3. Will mock at the promiſe of his coming, 2 Pet. 3.4. pretending that there neither is, nor ſhall be any alteration; no other coming but that that is and alwayes hath been to all the Prophets and Patriarks in all times; deny the reſurrection of the body, 1 Cor. 15. and ſay that the reſurrection is now made, or is already paſt 2 Tim. 2.18. hear not the Apoſtles in their doctrines and ſayings, 1 Joh. 4.6. Speak high ſwelling words of vanitie,265 promiſing men liberty while themſelves are ſervants of corruption, 2 Pet. 2.18.19. exalt themſelves above all that is called God, or that is wor•…ipped, 2 Theſ. 2.4. above Magiſtrates and Governors, if not ſuitable to their humors, yea againſt Jeſus Chriſt, and above him, and God in him, unthroning him, and deſpiſing his Ordinances as light and fooliſh things; lawleſs men that worſhip not God, pray not to him, nor call upon him; yea in a word, by their fruits we may know them, Matth. 7.16. for they lead from Jeſus Chriſt the onely begotten of God, in whom onely we may meet with ſalvation, either to reſt in their own works joyned with, or preferred before Chriſt; or elſe to looſeneſs in principles and practiſes to walk after their own ungodly luſts, ſelf-lovers, covetous, boaſters of their abilities, knowledge, attainments, proud, ſo as to lift up themſelves, as is aforeſaid blaſphemers, that is, ſpeakers evil of Gods Wayes, Temple, Ordinances, and them that worſhip therein, diſobedient to parents, either natural or ſpiritual in Chriſt, unthankful (to God eſpecially for his love in Chriſt, and for his appointments for their good) unholy, (not living to God and Chriſt, not calling upon him, giving thanks to him &c.) without natural affection to their own relations, truce-breakers, that keep not Covenants or ingagements to God or men, falſe accuſers, incontinent, fierce, deſpiſers of them that266 are good, 2 Tim. 3.1.2,3,4 &c. A marvellous thing it is that a man ſhould be a Saint, and yet not know the eſſentials of that Word that ſanctifies him; ſhould be begotten by the Goſpel, and yet know not that Goſpel by which God hath begot him, ſo as to diſcern it from other doctrines; that God hath writ to us by his ſervants ſo plainly of theſe things, and we have the benefit and help of thoſe gifts given by Chriſt to them, that we might be ſe•led, and not toſſed to and fro like children: and yet we know not who ſay right, and who ſay wrong: ſure we know nothing then, and ſo know not what charity is, or what love we ſhould walk in, and toward whom, if we know not the Goſpel in its firſt and bottom doctrines, & cannot diſcern whether men preach with or beſides that doctrine taught or recorded by the Apoſtles, when we hear them, ſpeak they never ſo fully for, or againſt it; we have loſt our eyes ſure and underſtanding.
Obj. But muſt we not do to them as we would they ſhould do to us? though we do diſcern them, muſt we not ſtill love them?
Anſw. I anſwer, yes, them that are not given over to deſtraction, them that we ſee not to have ſinned to death, and to have trampled under foot the Son of God, counting the blond of the Covenant after it hath been ſanctifying them an unholy or common thing, and have done deſpire to the Spirit of Grace: which things, as they267 may be diſcerned by us, ſo are we to be very wary of raſh and unadviſed judging. But what love is that that we are to walk in to them that we diſcern not ſo far gone? is it to hear them blaſpheme, denie, undervalue, and trample upon the Lord Jeſus the Mediator between God and men, and yet own them as brethren? is it to love them more then Jeſus Chriſts Surely, this is love that we keep Gods Commandments; and this is his Commandment, that as we have heard from the beginning, ſo we ſhould Walk in it, 2 Joh. 6. This is not love in a man to ſee his neighbour drowning or hanging himſelf, and not hinder him: or killing and poyſoning others, and yet not reprove them, or endeavour to preſerve the lives of ſuch as he is harming; or to know of men committing Inceſt or Adultery, and yet own them as brethren, and not withdraw from them, and reprove them; much leſs to ſee or hear them deny or vilifie the Lord Jeſus Chriſt, and yet judge them precious people, and Gods dear children. That Rule, what thou wouldſt that men ſhould do unto thee, do thou alſo unto them, Matt. 7 12. is not to be applied to men as vitiouſly affected, or diſtempered, but to men walking orderly and upon well-grounded principles, and ſo in things that tend to mens good, or elſe we ſhall abuſe it. A Drunkard, or Adulterer would have others make him drunk, or commit adultery with him: ſhall we abuſe that wholſom268 Scripture to warrant his doing ſuch wicked acts to, or with others? as unreaſonable is it to apply it thus; We would not be let or hindred in our endeavouring to bring men to Chriſt and ſalvation; therefore neither ought we to hinder others in drawing men from Chriſt to their deſtruction.
Object. But they think to lead men to ſalvation as well as you.
Anſw. But we know they think amiſs, when we ſee them go contrary to the word of ſalvation: we know their thought but a ſtrong deluſion, when we ſee in our cleaving to, and trying them by the Apoſtolical and Prophetical Doctrine, that they go in the very ſteps of thoſe that they have forewarned us of. Its true, a frantick man may be, and often is, as confident of his way as a ſober diſcreet man; but yet a ſober man will not think himſelf as well bound to be ruled and led by him, as the frantick man to be ordered by him: both may be alike confident as to the heigth of perſwaſion, but both have not the ſame well groundedneſs for, nor ability to judge of their confidence. This is no right judgement of things, to ſay, this is truth as well as that, becauſe I ſee this man as confident of this as that man is of that. We are not to judge of truth by our own or others confidence of them but by the verdict of God in the Scriptures. That Rule, what I would that another269 do to me, I ſhould do the ſame to them, is to be applied to men in things for their good, I ſay, and upon well grounded principles; I would that men ſhould endeavour to preſerve my life, I ſhould therefore do the like to them. I would in caſe I be deſtracted, have others keep me from hurting my ſelf or others; I would ſo now in my ſober mind; therefore let me do ſo to others that are deſtracted; ſo it will hold: but not thus, I in a fit of diſtraction (ſuppoſe) would have others that are ſober, let me run into the river and drown my ſelf, therefore I being in a ſober mind ought to let another that is diſtracted do ſo, and not hinder him: Yet ſuch is their application of that Rule, that would have us not to judge them in an error, that we know deny the Lord Jeſus Chriſt, nor reprove them for it, and endeavour to preſerve others from ſo doing, becauſe we would not have others judge the Truth to be Error, and reprove us for it, and endeavor to keep back others from receiving it. Indeed as I would not have others in caſe I ſhould fall into diſtraction, to do me any real harm, or to deal evilly with me, to make me worſe, and keep me from returning to a ſober mind; yet if their witholding me from ſelf-murder or miſchief to others, ſhould vex and make me worſe, though they therein deal as well and fairly with me as my deſtraction would permit them, therein they would not be faultworthy: So we are to270 deal righteouſly, and lovingly as their condition may permit, to thoſe that are deceived, & deceivers, and not by any unjuſt accuſations of them, or violent carriages towards them to harden and ſtrengthen them from returning, eſpecially ſeeing the zeal and wrath of men will not accompliſh the righteouſneſs of God; onely ſo far we muſt uſe plainneſs and ſharpneſs towards them as we ſee neceſſary and requiſite, either for detecting their evil, and pulling them out of it; or however for the preſerving others from being ſnared by them; and ſo far as that will require it, I am not to matter their offence-taking, and enmity againſt me for the ſame: love to particulars muſt give way to love to the general; and love to evil men, muſt give way to love to God and good men when they come in competition; as love to a rotten member muſt give way to love to the found, and to the whole body. I ſhall do well if my leg or foot be wounded, to apply healing medicines to it; but if it putrifie, I muſt apply things to it that will eat out the dead fleſh, though they will bring ſome ſmart and pain to it that will make it fell and angry; yea, and rather then my whole body ſhould periſh by its incorrigibleneſs, I ſhould do well to cut it off and ſever it from the body before it be too far infected: and I ſuppoſe no man would fault me for want of love and charity, either to it, or to my body in ſo doing. The like is to be done271 to thoſe that being corrupt themſelves endanger the corrupting others too from the faith of Chriſt; onely by cutting off, I would not be underſtood to mean a baniſhing them the Country, or putting them to death. I would not have Saints in the way of their ſpiritual warfare, and for their faith, to make uſe of ſuch weapons, God having given them others to make uſe of, viz. the Sword of the Spirit, Prayers, Warnings, Admonitions, Reproofs, withdrawings from them, caſting them out of fellowſhip, and looking upon them as accurſed to them; which are Chriſts ſpiritual weapons, and to be uſed as the•aſe may require; however ſome deceived, or not rightly guided ſpirits boggle at it; but as for them when without, let God there judge them: in the mean while Saints ſhould by all means out of love to the ſound members, not ceaſe to warn, admoniſh, and watch over them as opportunity is given them, opening to them the evil of thoſe falſe wayes, in which others would ſnare them, as we find to have been the frequent courſe of the Apoſtles in their Writings. I fear men that rightly underſtand not, will abuſe this thats here ſaid, even as they do the very Scriptures alſo: yea, not onely they that are not believers, but even ſome weaker or raſher believers alſo will be too often ready to take up theſe practiſes which they ought to walk in againſt the Wolves and Seducers, upon due proof and272 knowledge that they are ſuch againſt their brethren for ſome ſmaller differences; but the abuſe of truth by ſome muſt not hinder the uſe & practiſe of it in a due way by others. Its likely too, that the Scribes & Phariſes and Hypocrites of the Jewiſh Church, would be ready to juſtifie their own practiſes againſt the Apoſtles and Chriſtians, in condemning and ſpeaking evill of them, by the Apoſtles practiſes and ſo ſharp writings againſt the falſe Apoſtles and Apoſtates: though in this they differed, that the one made uſe of carnal weapons upon unjuſt grounds againſt the truth; and the other of ſpiritual weapons, upon good and warrantable grounds for the truth; the one fought againſt men with violence to the death for holding to the Scriptures, and aſſerting that Jeſus is the Chriſt; and the other ſpake againſt and warned men of the Apoſtates and perverters of the Goſpel for what they knew they acted and preach'd againſt the Scriptures and the faith of Chriſt; and probably ſome of the like ſpirit may think to juſtifie and ſtrengthen themſelves in their deſired way of perſecuting Goſpel and Scripture aſſertions, by what is here writ againſt ſuch as lead men from the Scriptures into hereſies of deſtruction: yet that notwithſtanding be we wary of our own, and one anothers ſouls, and take the Apoſtles counſel in walking towards thoſe that upon due grounds from the Scripture we ſee would pervert them:273 I ſay upon due Scripture-grounds, that we may not miſtake in our application of the counſels they give us to theſe or thoſe perſons, left we condemn ſuch as are not condemned by them. Its needful that we try things and perſons before we receive them, or reject them; and in this tryal, as its needful to mind the Apoſtle Johns notes of diſcerning men, viz. to mind whether they confeſs (that is hold forth, exalt, and lead to faith in) Chriſt come in the fleſh; that is, as he was made of a woman, made under the Law, died for us, and is riſen again, &c. and to minde whether they hear, hold forth, conſent, and come up unto the Apoſtles Doctrine, and wholſom Sayings: So do I approve, that it be with the joint advice and helpfulneſs of brethren, chiefly ſuch as are of more ſtability and greater underſtanding; not but that weaker believers, in caſe God by his Providence caſt them upon ſuch alone, in taking heed to the word of Grace, and looking to God for help, may be able to diſcern them: but God loveth unity of brethren, and liketh not of mens deſpiſing the help he therein affords, but puniſheth ſuch deſpiſings of them and ſelf-preſumption; to brotherly union God hath promiſed his bleſſing, and Chriſt his preſence to his, agreeing together to act in his Name; a ſheep ſtraying from the fold, and going alone, is often catcht up, when they that abide with the flock ſuſtain no harm. To this trial alſo we may give274 credit to the teſtimonies of approved underſtanding and faithful brethren, as to matters of fact, or ſpeech of their own knowledge declared by them; for ſo we find even the Apoſtles to have practiſed, 1 Cor. 1.11. and 11.18. and 5.1. in believing the teſtimonies of approved brethren againſt men, and to have given warning to others of men whom they proved unfaithful or evil themſelves, 1 Tim. 4.14,15. yea, and it is an argument of ſome defect and want of charity towards ſuch brethren, not to give due credit to their teſtimonies and brotherly warnings; ſuch a thing we finde upbraided in the Diſciples by our Saviour, in Mark 16.14. Becauſe they believed not them that had ſeen him after the Reſurrection.
Again, when it is evident that men are departed from the faith; ye are to put difference between ſome and others in your carriage toward them, as the Apoſtle Jude hath given direction, as towards thoſe that through temptation, and ſimple heartednedneſs are over-reached and turned aſide, but as yet not made one with, and confirmed in the deceits by which men or Satan hath beguiled them; ye are to walk with more tenderneſs in the ſpirit of meekneſs and love, ſeeking to recover them, till ye ſee there is no further hope of them. But for others that begin to grow ſtiff, reprove and rebuke them more ſharply, and by fear, and the terrors275 of the Lord, endeavour if poſſible to ſcare them from their evil wayes; but if after twice or•…ice admoniſhing, they yet chuſe their own•…y, and depart from the Apoſtolical Doctrine,•one of their own deviſing, then as the Apoſtle•…ul adviſes, reject them, Tit. 3.11. yea, ſuch as〈◊〉perceive upon good and due proof to be of〈◊〉Synagogue of Satan, membred into him, and•…come a ſeed of his begetting, ſworn enemies•s it were) to the Lord Jeſus, doing the devils•ork for him; we may not onely count as accurſed, and give them up to Satan, but alſo pray againſt them, as divers paſſages will warrant us〈◊〉the Apoſtles Doctrine; onely ye are to be•…y wary in this caſe of doing nothing raſhly,〈◊〉upon mature deliberation, and a clear•…cerning.
FOr your walking toward the world; Let it be ſuch as becoms the Goſpel, & ſuch as may•orn and commend it to men, ſuch as in which•…en may ſee your good works, and glorifie your Father which is in heaven, Matt. 5.16. an unreproveable and faultleſs walking, as the Sons of God in the midſt of a crooked and perverſe generation,•…il. 2.15,16. having for the end of it the glorifying276 of God in Chriſt, and the good of the world viz that the yet uncalled or unſubdued ones, may be convinced and drawn to believe, if it may be at leaſt, have their mouths ſtopt, and their ignorance ſilenc'd, that they may have no excuſe for their folly, nor any juſt cauſe in you of ſtumbling them and keeping them out from God, to whom ye ſeek to draw them. And indeed the grace〈◊〉God, and what ye have therein heard & ſeen, wi•…teach you how to walk towards all; only I ſha•…briefly put you in mind of its teachings; it w•…lead you to ſobriety in your ſelves amongſt them not to walk in coveteouſneſs, but to ſhew for•…moderation and contentedneſs in the lot of yo•…condition; not to drunkenneſs, riotouſne•…chambering & wantonneſs, as if ye had your happineſs in the enjoyment of fulneſs in the creatures, or in ſatisfying the fleſh, in its luſts and afflictions, but in mortification of your earthly members, as thoſe that are called to better and mo•…laſting pleaſures, and enduring ſubſtance; it w•…teach you alſo to walk towards others with〈◊〉righteouſneſs & equity in your ſeveral places a•…and relations; if men in authority, then to execu•…Juſtice and Judgement, to ſhew mercy to the•…fl•cted & oppreſſed, to govern them under you•the fear of the Lord, and according to the good laudible and juſt Statutes and Laws agreed up•…in the Land; hating covetouſneſs, extortion,〈◊〉preſſion and bribery, not reſpecting perſon277〈◊〉taking rewards, nor lifting up your ſelves•…oudly above your brethren, deſpiſing and ſeeking to enſlave them, but exerciſing the power〈◊〉have for the good of all men, and ſpecial protection and encouragement of thoſe that are•…ceable and righteous amongſt them. If ye be•…rſons under Authority, then be ye ſubject to•…ſe ſet over you for the Lords ſake, whether worthy or unworthy, good or froward, looking•…on them as ordered by the juſt hand of the•…rd to thoſe places above you, either for your•…rtties or chaſtiſement and trial: Thus the Apoſtle exhorteth to be ſubject to the higher•…ers, paying tribute to them, and cuſtom to•…m cuſtom, honor to whom honor is due &c. •…m. 13.1,2.7. Due, that is, by their places,•…ugh they themſelves may be unworthy per•…s, as thoſe Roman Magiſtrates many of them•…re at that time when thoſe things were writ•…by the Apoſtle; not ſtirring up diſobedience〈◊〉rebellion againſt them, but leave them to•…d in caſe of oppreſſion and injuſtice to order them, knowing he can alter them, either by•…al wayes of ſuperior or coordinate powers•…ſed up by him to that purpoſe, or by making〈◊〉of wicked men to pleaſure his Church, by in•…ding judgement from God upon them, according to that ſaying, Wickedneſs proceedeth•…m the Wicked, but my hand ſhall not be upon〈◊〉, 1 Sam. 24.14. And if Authorities claſh one278 againſt another, or one part of it with another keep thee to the utmoſt of thy endeavour to peace and righteouſneſs, and look to the hand of God in determining their controverſies, and be ſubject to them whom God impowreth looking at that, during his impowring it as God Ordinance; for the powers that are, are of God Rom. 13.1. And ſo if thou beeſt a ſervant obey thy Maſters in the fleſh, 1 Tim. 6.1,2. and bear the yoke patiently, and ſerve them faith fully, whether they be good or frowar•that God hath ſet over thee, doing what〈◊〉good and lawful in the Lord at their commandment; and for what is otherwiſe, patiently induring their wrath and puniſhment〈◊〉they will injuſtly inflict it; for ſo is the w•…of God, to put to ſilence the ignorance of th•folliſh, 1 Pet. 2.15. walking, as Chriſt hath give example when he was wrongfully judged an•puniſhed, though he could have raiſed legions〈◊〉Angels for his reſcuing: If married, walking〈◊〉that relation with love and chaſtity, accordin•to the Apoſtles Doctrine; yea to all men wal•in all gentleneſs, meekneſs, love, forbearanc•apt to put up injuries; So much as in you lie•have peace with all men, Rom. 12.18. and as a•are in need of help, counſel, ſuccour or ſuppor•be ready to help, counſel and relieve them to th•ability; in all theſe things looking after, an•walking in holineſs, without which no man can ſ•279(or injoy fellowſhip with) God, Heb. 12.14. Seek not peace with them then by denying thy God and Saviour, thy Faith, and the Doctrine of the Goſpel, or by conſenting to them, and approving them (and much leſs walking with them) in their unjuſt, unmerciful, wanton, coverous riotous and licentious practiſes; in things indifferent become all things to all to win them; but be not ſo indifferent in thy walking with God as to become ſinful alſo with them, and to conform thy ſelf in their vanities, exceſſes, delights, faſhions to them: "He that ſells peace with God, to buy peace with men, makes an exceeding ſilly bargain;"Have no fellowſhip then with the unfruitful works of darkneſs, but rather reprove them, Epheſ. 5.11. To ſin with men, is the way to ſtrengthen them in ſin, and not to ſave them. Take heed then of thoſe looſe principles and practiſes, that ſome monſters of men under pretence of higher knowledge of God, have run into, as to deny all difference of good and evil in actions, to make a ſport of ſin, and to account it nothing but a vain opinion, endeavouring to deſtroy the habits of Vertue, with the contrary vitious habits; yea accounting it the top of perfection to be ſhameleſs in ſinning, and to blot out of themſelves all ſenſe or conſcience of ſin, tunning headlong into all laſciviouſneſs and filthineſs with greedineſs, Epheſ. 4.19. to whom it is hapned according to the true Proverb, The280 Dog is returned to his vomit again, and the Sow that was waſhed, to Wallow in the mire, 2 Pet. 2.22. Such perſons with their groſs and wicked opinions, and all tendencies thereto (as liberty taking to carding, dicing, drinking, riotouſneſs, ranting &c. inſtead of faſting, praying, confering and reading of the Scriptures) avoid and flee from; that ye crucifie not the Son of God afreſh, and put him to an open ſhame, making Him, and the Worſhip, and Name of God to be deſpiſed amongſt men; for indeed that (as was ſaid before) is one main end that ye are to aim at in all your walking, viz. that ye might glorifie God unto the world, and make his name honorable amongſt them, that they might be convinced of the truth and goodneſs of your faith profeſſed by you, according to that in our Lords Prayer, that the World may know that thou haſt ſent me, as that thou haſt loved them, as thou haſt loved me, Joh. 17.21,23. Therefore alſo the Word of God is to be held forth to the world, together with your juſt and good converſation, that they may ſee what principles it ſprings from, that ye walk ſo well and honeſtly amongſt them, that ſo alſo they may thereby be woon in to the ſame. In both which reſpects, of doctrine profeſſed, and converſation becoming it, Believers are termed the ſalt of the earth, and the light of the world, a light to be ſet up in a Candleſtick that it may not be hid, Matth. 5.13,14.
BUt now what that Doctrine is that believers are to hold forth to the world, would require more words to declare fully, then this inrended Treatiſe will afford room for; yet ſomething I ſhall with Gods aſſiſtance hint about it. Its in a word, the Goſpel or word of God, in which he hath declared his mind & will to men, according to that, Phil. 2.16. holding forth the word of life: and that Mark 16.15. Go Preach the Goſpel to every creature: Which is ſuch a ſetting forth of the way of life to men, as in which they are called upon to turn from all other things as vain and dumb Idols, and to turn to the living and true God by his Son Jeſus Chriſt, Acts 14.15. as the fountain of, and the proper way to that life and ſalvation. See the ſum of it in 1 Tim. 2.5,6. That there is one God, and one mediatour between God and man, the man Chriſt Jeſus. Who hath given himſelf a ranſome for All, as an evidence of Gods good will to All, that he would have all men to be ſaved and to come to know the truth. This ye are to hold forth unto men, that there is a God to be adored, worſhipped, ſubmitted t•, truſted in, and ſerved; the author of our life, and breath, and all things; the fountain282 of bliſs and happineſs; and that this God is one in Eſſence, mind, purpoſe, faithfulneſs; and ſo that All other powers that the Heathens have fancied and adored are Idols, vanities and confuſion; all things empty and too weak to ſave or ſatisfie beſides him; that eternal life and happineſs conſiſts in the true knowledge and enjoyment of him. And yet this unity of the Godhead is ſo to be held forth, that the Trinity therein alſo may be acknowledged; otherwiſe men ſhall not rightly apprehend or worſhip him according to the Chriſtian Faith and Doctrine. Concerning which, let me a little declare my mind to you (though it may ſeem a Digreſſion) becauſe mens errour hereabout, I find to be often an inlet to many other evil & falſe conceptions: I know ſome make that Trinity or threefoldneſs in the Divine being but only a threefold denomination of the ſame perſonal ſubſiſtence, and that there is no other diſtinction between Father, Word and Spirit, but only in that diverſity of denomination; which appears to be an evident falſhood in this, that by the ſame rule that God, the Father, Word, and Spirit is called three becauſe they are three denominations, He might be called ſeven, or ten, or more; there being many other denominations in the Scripture given to him, as Jehovah, Lord of Hoſts, Jah, Elohim, Ehjeh, Eloah, Adona•the Almighty, and divers others; but yet he is not ſaid283 to be ſo many as he hath denominations given him in any part of Scripture. Beſides, different denominations of the ſame perſon or perſonal ſubſiſtence may be convertibly predicated of one another; as where the ſame man is Father, and Son & Husband, and Maſter, and Magiſtrate, in divers reſpects, there it may be ſaid the Maſter is the Father, and the Father is Governour, &c. but ſo it cannot be ſaid of theſe three, the Father, the Son, and the holy Ghoſt. The Scripture never ſays, the Father is the Son, or the Father is the holy Ghoſt, or the holy Ghoſt is the Father, or the Word or Son is the Father, though God is a Spirit, and Chriſt an everlaſting Father in regard of us; yet not the Father of the only begotten Son; nor is the Father the Spirit ſent by the Father, and yet theſe three are but one and the ſame God. A great myſterie it is I confeſs, and ſuch as paſſes expreſſion fully to declare and open; yet a truth it is that the Scriptures many ways atteſt, both in the Prophetical and Apoſtolical writings: Moſes hints it in ſpeaking of God plurally, and yet joyning that plural word with a ſingular verb, as when he ſays Elohim Bara, the Gods, or the Mighties; he created Heaven and Earth, &c. And again, Nahaſhu, let us make man in our Image, plurally; and yet by and by he changes the phraſe and ſpeaks in the ſingular number, God (or the Mighties) made man in his Image: with which284 agrees divers other phraſes, as that in Pſal. 149.2. 〈 in non-Latin alphabet 〉let Iſrael rejoyce in his makers: and that in Eccleſ. 12.1. 〈 in non-Latin alphabet 〉Remember thy Creators in the days of thy youth: and the like in Job 35.10. and yet more fully in 2 Sam. 7.23. what one people in the earth is like to thy people Iſrael, whom〈 in non-Latin alphabet 〉verbatim, The Gods went to redeem to himſelf. The words that we tranſlate God and went, being both of the plural number; and yet the pr•noun relative that is added, is ſingular, to himſelf, not to themſelves. The two former words plainly intimating the plurality in way of ſubſiſtence; and the ſingular pronoun, the unity in Eſſence; which alſo is held forth in Gods appearing unto Abraham; in which he appeared as three men, and Abraham ſometimes ſpeaks to him as one; and ſometime in the plural number as to more. Gen. 18. Whence ſome Hebrew Doctors have alſo written thus upon the word Elohim, which is uſually tranſlated God;See Ainſw. in Gen. 1. Come and ſee the myſterie of the word Elohim; there are three degrees, and every degree by it ſelf alone; and yet notwithſtanding they are all one, and joyned together in one, and are not divided one from another: Theſe places, with divers others, (as to inſtance one more, that in Deut. 6.5. Hear O Iſrael, the Lord thy Almighties is one Lord) intimate a plurality in285 unity: but other places expreſs that plurality to be a Trinity or threefoldneſs in unity, as that in Pſalm 33.6. By the Word of the Lord were the heavens, made, and all the hoſt thereof by the breath of his mouth, or by the Spirit of his mouth; for the word〈 in non-Latin alphabet 〉ſignifies both: So that there we have mentioned, the Lord Jehovah, his Word, and Spirit: as the like we may ſee alſo in Iſa. 42.1,2. Behold my ſervant whom I uphold (which is ſpoken of the word made Fleſh, Jeſus Chriſt; Mat. 12. who though he was in the form of God, and counted it no robbery to be equal with him; yet emptyed himſelf and came in the form of a ſervant Phil. 2.6,7, &c.) Mine elect in whom my ſoul delighteth, I have pat my ſpirit upon him, &c. there is the Father held forth under that word, I & my; he whoſe ſervant Chriſt became, and whoſe elected and delightful Son he is; and there's the Son as before was noted, and the Spirit of the Father put upon him. The like expreſſions of the Trinity, ſce again Iſa. 11.1,2. and 61.1. The Spirit of the Lord is upon me; there is the Lord Jehovah, the Father, and Me, that is the Word as incarnate and made fleſh: and the Spirit or holy Ghoſt put upon Chriſt; which things are yet more clearly opened in the writings of the Evangeliſts and Apoſtles, as is to be ſeen in Mat. 3.17. where we have this Trinity diſtinctly named, Chriſt baptized, the holy Ghoſt deſcending upon286 him viſibly in the appearance of a Dove; and the Father ſpeaking out of heaven and owning him for his beloved Son. Here was more then a threefold denomination of one perſonal ſubſiſtence; the Father and Son here are plainly diſtinguiſhed; for he ſays not of himſelf I am the beloved Son, but of Chriſt, this is my beloved Son, &c. In 2 John 3. he is diſtinguiſhed plainly from him; Grace and peace from God the Father, and from Jeſus Chriſt the Son of the Father, &c. See the like in Col. 2.2. God, the Father, and Chriſt; as alſo the diſtinct applications of thoſe words, Begetting, and Begotten, Sending, and being Sent, with divers others, argue the ſending forth of Chriſt, as the begetting him is always attributed to the Father; the Father ſent the Son the Saviour of the world, and God have his only begotten Son; its never ſaid, nor were it proper to ſay, the Father ſent himſelf, or the Son ſent himſelf, much leſs that God ſent the Father, or the like; where there is diſtinction of ſending and being ſent, begetting and being begotten, there is more then difference in denomination; for though the ſame may be denominated in divers reſpects, Father, and Son, and Husband, and Maſter, as we ſaid before; yet its improper to ſay that the Father begat the Son, ſpeaking but of the ſame in divers reſpects, both Father and Son; or that the Father ſent the Maſter or Son, when he that is all287 theſe in divers reſpects comes himſelf, being ſent of none other then himſelf. Beſide, its never ſaid the Father was made fleſh, or the Father ſuffered for our ſins, or delivered up himſelf for our offences; but its often ſaid the Father made his Son an offering for our ſins: God delivered up Chriſt for our offences, raiſed him, exalted him, &c. which argues plainly that there is more then a nominal diſtinction between them; as alſo that Chriſt is ſaid not to have thought it robbery to be equal with God: Now where there is equality, there is diſtinction too; for its improper to ſay of the ſame indiſtinct thing, that its equal to its ſelf; yea, Chriſt himſelf though he ſaith his Father and he are one, John 10.30. [〈 in non-Latin alphabet 〉, Ʋnum, one Eſſence or thing, not Ʋnus, one perſonal ſubſiſtence, or one in way of ſubſiſting) yet he ſpeaks of himſelf and Father as of two witneſſes. I am one that bear witneſs of my ſelf, and my Father that ſent me beareth witneſs of me, John 8.18. And to ſay no more, its evident in this, that the word was made fleſh, and ſo is become man too: There is one God, and one Mediatour of God and men, the Man Chriſt Jeſus, 1 Tim. 2.5. And God will judge the world by that man whom he hath appointed, Acts 17.31. But the Father is never affirmed to be man, nor could Chriſt be Mediatour of God and man, if not in ſomething diſtinct from either, as well as in ſomething one with either. And ſo for the Spirit288 it is clearly in that of Mat. 3. and the other places of Iſaiah before mentioned, diſtinguiſhed from both Father and Son, and is further proved to be ſo by that of our Saviour, John 14.16,17. I will pray the Father, and he ſhall ſend you another Comforter the Spirit of Truth, where all the three are again mentioned, and clear diſtinctions between each of them from other hinted. I will pray the Father, there's Father and Son: between whom were there no Diſtinction, that phraſe were very improper: If the Son be the Father, he ſhould rather only have ſaid, I will ſend another Comforter, then I will pray the Father and he ſhall ſend, &c. and there is the Spirit diſtinct from both, both from him that ſaid he would pray, and him to whom he would pray; from the Father, for he is to ſend him and is prayed to for him; from the Son who prays the Father to ſend him, for he expreſly cals him another Comforter, that is, another from or beſides himſelf that was then with them. The Spirit of Truth, that is, of the Son, for the Son is the Truth, and is to be glorified by him, as in Chap. 16.13,14. When the Spirit is come, he ſhall not ſpeak of himſelf, but he ſhall glorifie me. How ſhall not he ſpeak of himſelf it he be Chriſt of whom he ſhould ſpeak, and whom he ſhould glorifie? where note by the way, that the Spirit that ſpeaks of himſelf, and not of Chriſt, leading the ſoul to underſtand289 the things of Chriſt, and to glorifie him, is not•he true and right Spirit ſent forth by Chriſt. •ut not to inlarge further in this matter, what•…ore plain then that commiſſion,•o Diſciple all Nations,〈 in non-Latin alphabet 〉. or all the Gentiles, Baptizing them into the•ame of the Father, and of the Son,•all of the holy Ghoſt? The Name, not names•nd denominations, but one Name, Power, Au•ority and Juriſdiction of Father, Son and Spi•it; now what needs this Diſtinct repeating of•ather, Son and holy Ghoſt, if no diſtinction•nt in denomination be put between them? •how can it be ſaid as in 1 John 5.7. that they•re three witneſſes? There are three that bear•itneſs in heaven, the Father, the Word, and the•oly Ghoſt, and theſe three are one: Where the•ord again is not〈 in non-Latin alphabet 〉, as if they were one in way•f ſubſiſting, or perſonality, as they uſe to•eak, but〈 in non-Latin alphabet 〉unum,〈 in non-Latin alphabet 〉, hi tres•mum ſunt, theſe three are one thing; one being〈◊〉Eſſence; one God, but yet three in regard of•erſonality, ſo as the notes of perſons, I and•hou, and He, may diſtinctly, and frequently•re in Scripture applyed to them. I ſhall not•ention that in Rev. 1.4,5. with divers other•laces to this buſines: but ſhall a little further•pen my conceptions about this ſo high a buſi•…eſs. And ſo I underſtand that the Father is290 the fountain of the Deity as it is in the Son, but is not the Son, but hath begotten him, and give•to him to have life in himſelf; and hath ſpoken by him; and ſo the Godhead is in the Father a•the fountain of Divine power. The Son is the Word, the eſſential, eternal Word of the Father, and ſo God, as flowing from, and manifeſting the Father, who in himſelf, and otherwiſe then by the Son or Word is not to be known o•ſeen into: The divine out-ſtreaming wiſdome by whom the Father, that fountain of Divine glory, put forth his Divine vertue, and Created all things, and upholds them, and hath revealed and declared himſelf to men; who alſo in due time, for the ſake of man turned away and fallen from him, was Incarnate by the power of God, and incorporated in the ſeed of David according to the fleſh, and ſo became alſo a man ▪ and in the nature of man by the heavenly flowing forth of his Divine doctrine, and by the things undergon by, and accompliſhed in him, he opened, repreſented, and declared to us the Father; and ſo the Son is as the flowing, or out ſpeaking of the Father; and the Spirit is the ſame divine being, but as in both, and proceeding from both; the power, vertue and force that is in, and worketh or acteth forth it ſelf from both, from the fountain by the ſtream; ſo as that the Father worketh all things through291 the Son, by the Spirit. We may ſomewhat illuſtrate it by this compariſon, as I humbly con•eive of it .. The Light that God made to rule day is but one, and its the Sun; and yet that light is after one manner in the body of the Sun, and after another in the glorious ray and beam, the〈 in non-Latin alphabet 〉, or ſhining forth of the Sun: & in another manner yet in the air illuminated by the beam from the body of the Sun, and yet all theſe but one light, not three lights; yet that one light hath a threefold manner of ſubſiſting; the Sun is not one light, and the ray or beam of the Sun another, and the clearneſs or bright ſhining in the air illuminated through the beam a third, but one day light, or light of the Sun. The Sun is the fountain, and generateth or begetteth its•ray or beam, and worketh by it whatever it doth by way of illumination, heating, quickning, &c. yet is not the body of the Sun its ray or beam. Again, the ray is begotten and generated, in a ſort, by the Sun, and yet its cotemporary with it: It evidences the Sun, lives by its dependence on the Sun, is in the Sun, and the Sun in it, after a ſort; ſo as that it doth nothing of it ſelf without the Sun, nor the Sun without it; which comes down from the Sun, and is not the body of the Sun, nor ſubſiſts of it ſelf without the Sun. Again, the clearneſs or light dif•uſed into the air, proceeds from the Sun the292 fountain of light, by, with, in and through the ray or beam: yet is it neither the body of the Sun nor its ray; for it is and may be where the ray is not, but is intercepted as to the proper ſubſtance of it; as in a cloudy day, or in a room where the Sun beam comes not, and yet theſe cannot be divided one from the other; for this clearneſs cannot be but from and by vertue of the ray, and of the Sun; So that if either of them were taken away and removed from the Horizon, the luſter or illumination in the air ceaſeth, and they cannot be, but this is and follows too: Here is an unity of light in a threefold way of ſubſiſtence, by which we may darkly ſee into the glorious myſterie of Trinity in Unity, which no ſimilitude can fully illuminate; the Father is as the fountain of the Deity, and to the Son or Word as the body of the Sun to its beam, not to be ſeperated from each other, or divided, ſo as the one can be without the other; though the Father is firſt in order of nature, he of whom are all things, and doth all by, and nothing without the Son or Word, as the Sun doth nothing without its beam. The Word or Son in the〈 in non-Latin alphabet 〉, Heb. 1.2. The brightneſs or off•ſhining of the Fathers glory; Lumen de lumine, light ſhining for diſcovering and leading up to the fountain of light; always with the Father, and yet came down from the Father, and doth293 all from him, and yet is not the Father but the Son; yea and forther, as the beam of the Sun may be contracted, and as it were ſo incorporated in a burning glaſs, or the like, ſo as the glaſs by vertue of the beam, and the beam by the glaſs worketh otherwiſe then either glaſs or beam by themſelves could have done; and yet neither the light nor the body of the Sun is to be ſo contracted, but only the beam; ſo was it with the Son or Word, he was imbodied or incarnate in the nature of man, and the man Chriſt Jeſus by vertue of the Word ſo contracted, as it were, or incorporated in him, did ſuch glorious things, and got ſuch a glorious conqueſt over ſin, death and hell, as man of himſelf•ould never otherwiſe have done or gotten, nor was the Word in and by it ſelf perfected for; and yet neither the Father nor the holy Spirit was ſo incarnate, or made man: and yet further, the Son had all his vertue in himſelf from the Father, and in the Spirit, without which he•ould do nothing; as the ray contracted, derives all its vertue that it ſhews forth in and through the glaſs from the body of the Sun, without which it could neither be nor do any thing. The holy Spirit is the power, vigor, and divine ver•…e proceeding from the Father, that fountain of divine glory, from and through the Word, by which we have and enjoy the benefit of the Sun294 and its beam, when both of them are otherwiſe interpreted, and clouded out of our ſight; I mean the Father and the Son, even in a day of temptation, and ſpiritual hiding of himſelf in his more glorious ſhinings.
But theſe things I bring onely to ſhew that there may be ſuch a thing evidenced, even to reaſon and ſenſe, as a three-fold way of ſubſiſtence of the ſame created being, that ſo we might not ſtumble at that which the Scripture hints to us ſo abundantly about the Trinity in the Unity of the divine Being: Concerning which I needed not to have multiplyed ſo many words, were it not that the old Serpent, not abiding in the truth, is ſo prevalent in blinding men, and corrupting them from the unerring Oracles of Divine truth, to liſten rather to the ſhallowneſs of their own purblind reaſon: For the Saints are not without experience in themſelves (did they well mind it) of this diſtinction, in the glorious workings and operations of God in and upon themſelves in their believing: they prove the Father calling them to himſelf, by the Son, in the power of his Spirit; they have believed the love of the Father in ſending forth his Son, and in the word of his Goſpel they have felt his power and Spirit drawing and inabling them to believe in Chriſt, and to approach by and through him unto the Father,295 according to that Eph. 2.18. We both (that is Jew and Gentile) have acceſs through him (to wit Chriſt) by one Spirit unto the Father, namely, to call upon him, truſt in him, and have fellowſhip with him. Indeed they that depart from the Son, they both loſe the operations of his divine Spirit, and fall from the right worſhip of the Father into Heatheniſm, or ſuch philoſophical ſpeculations of God and of his Being, as were found with the ancient Heathens that had not the light of the Goſpel to inſtruct them; and no marvel then if they fall from, or deny the myſterie of the Trinity as in the Apoſtolical doctrine is held forth, with thoſe divine operations that ſhould evidence the truth thereof unto them. But now to return again to the matter whereto I was exhorting, viz. the doctrine of the Goſpel to be held forth to men, as it ſuppoſes the Being of God, and he but one, though thus diſtinguiſhed; ſo is it not only the bare affirming him to be but one, or in that Unity ſo as before to be diſtinguiſhed, that's to be delared, but his Name according to that Unity and diſtinction; the Name of the Father, and of the Son, and of the holy Ghoſt, viz. how God hath manifeſted himſelf, and is to be believed in in each of theſe; as that this one God by his Word and Spirit, having made and created all things for man, and man in his own296 Image deſerved and required to be obeyed and honoured by man; but man ſinning, and therefore falling under his diſpleaſure, and making himſelf thereby unable to pleaſe him, and unfit for fellowſhip with him by reaſon of that unſpeakable pollution that hath overſpread him, God was yet pleaſed in the greatneſs of his mercy and freeneſs of his love to find out a way to recover us again, and a way by which we might return back again unto him: So as that both his juſtice and diſpleaſure againſt ſin might clearly be demonſtrated, and yet his goodneſs and love too toward ſinful mankind be magnified; which was by appointing and ſending forth his Son made of a woman, made under the Law, ſo being found in ſhape as a man, a reall man, to bear in his body the puniſhment of our ſin, the ſin of the world; and ſo to give himſelf a ranſome for all. That this his Son, the Word made fleſh (as was long before, even from the beginning of the world, fore-prophecied of him) is now come already, and hath taken upon him in the body that was prepared for him, the burthen and cauſe of man; and as a publike man given himſelf a ranſome for All; induring the Death, and undergoing that ſentence of curſe and condemnation, that by the offence of one came upon All men, and that for All: and hath in grapling with that death and ſin overcome them;297 ſo that God hath raiſed and juſtified him in the behalf of all; ſo as he may alſo ſee the juſtificatian of all that do and ſhall believe on him.
To which purpoſe alſo, viz. that men might in believing on him, have him for their juſtification, the Father hath glorified him in the nature and behalf of mankind, making him Lord of all, and his ſalvation to the end of the earth; giving him all fulneſs of Authority and Power, and filling him with all the fulneſs of the Godhead bodily, even the fulneſs of Divine Spirit, Power and Vertue; yea alſo appointing and ordaining him as Mediator to ſtand in the Vertue of his Death and Sacrifice between God and men as the propitiation for them, even for our ſins that believe, and not ours onely, but alſo of the whole world, 1 John. 2.1,2. So as that with reſpect to him, and what he hath done and ſuffered for ſin, he is good and patient, and bountiful to the whole world, not withſtanding they ſin; yea, and hath ſent out his Goſpel to be publiſhed to them all, without limitation or reſtriction, viz. that though this his Son there is forgiveneſs for them, and he would have them ſaved, and to that purpoſe come to the acknowledgement of the truth: yea He, to wit Chriſt, is He in whom all the world, or any of them may find favor, and come into favor with God298 again, ſo as to be at one with him; namely, by acknowledging his Truth, and believing on him; who alſo is appointed by his teaching them as a Prophet, by his ruling them in righteouſneſs, and writing his Law in them, and ſubduing their enemies as a King and Lawgiver and Judge over them; and by mediating the new Covenant or Advocating and making interceſſion as the great High-Prieſt to the utmoſt to ſave all them of the ſons of men, that ſee and believe on him; and ſo judge his and their enemies that that hate his Light, and reject his•endred mercy to condemnation; to which end he ſhall at the time appointed of the Father come again, and raiſe and judge both the one and the other, as they have here behaved themſelves towards him. That as the Father hath put his Spirit upon Chriſt, ſo they are to ſubmit unto Chriſt in his Word and Ordinances, and look unto, and wait therein for this his Spirit upon him, as he that is Power of God, that is, to bring down, or effect in man that ſalvation that is in Chriſt Jeſus ſet forth to them the Renewer, Sanctifier, Teacher, Comforter, and therefore to be heard, ſought after, received, and obeyed by men: in the power of which they are to worſhip the Father through the Son, and in the receit and indwelling of whom they ſhall finde, and experiment299 the ſtreams of that Fountain of Life that flows from the Father, or rather that the Father is in and through the Son; yea God himſelf by his Spirit to dwell in them, and to ſet up his Kingdom in them in Righteouſneſs, Peace and Joy in the holy Ghoſt, to the full poſſeſſion and revelation of which in and upon them this Divine Spirit in ſuch their liſtning to, following after, and obeying him, will not fail to bring them,
THis then is the brief ſumm of the Doctrine to be held forth to the world, in which we may hopefully expect and look for the aſſiſtance and operation of the Spirit to convince them of the good will of God toward them, and therein of their ſin for not believing on him, Joh. 6.11. that hath done ſo much for them, and is ſo appointed and fitted of God for ſaving them; And of Righteouſneſs, both that all the righteouſneſs they have of their own is empty, and will not avail them; otherwiſe no need for Chriſt to have died for them, and alſo that in him is everlaſting righteouſneſs, worthy to be looked after, and certain in that their looking to him for it to be met with by them; And of Judgement, that their own ſelf-juſtifications will not ſerve them, nor their own ſelf-condemnations ſo valid as remedileſly to caſt them; but to his doom they muſt ſtand by whom the Prince of the world is judged, and they muſt receive their final ſentence from him, who is able, in caſe of their believing on him, to abſolve them from all ſelf-condemnings; and in caſe of their diſobedience301 againſt him, and the Will of his Father to deſtroy them, however their own thoughts and other men have hitherto juſtified them.
Yea, in this Doctrine we may hopefully expect the holy Spirit to draw in, and allure the convinced to hope in him, and believe on him; and therefore this hold ye forth to them; and to the furtherance of this, let all your converſations and walkings be directed, as becoms the children of ſuch a Father, the members of ſuch a Head as the Lord Jeſus, and as the Temples of the holy Ghoſt, that they that are apt to ſlight the Word, may yet be woon to glorifie it by the goodneſs of your converſation.
And beware, I pray, of that prepoſterous way that ſome run into, who through miſtake or unbelief of the Goſpel delivered to us by the holy Apoſtles, according to the commandment of the everlaſting God, and through the exerciſe of their own reaſon with the miſtaking of ſome Scriptures, do hold forth to the world another manner of doctrine, telling them that ſome few are and were Elected from Eternity, and others the moſt part of men (even where the Goſpel is ſent too) were from Eternity reprobated, and muſt inevitably be damned, becauſe God hath ſo appointed to them; and hath not appointed or ſent forth any Mediator for them to approach to him by; nor that Mediator done any302 thing for them in his Death and ſuffering; only thoſe few he hath elected he would have ſaved, and for them onely Chriſt hath given himſelf a ranſom, and is a Mediator; all the reſt God hath no good will to, nor hath provided any remedy for, but hath left them in their fall, that they might there ſink and periſh: thus miſtaking and prepoſterouſly holding forth thoſe decrees of Election and Reprobation which they rightly underſtand not, making of them dangerous and unprofitable doctrines which otherwiſe in due place and manner propounded, are very wholſom; for herein they go beſide their Commiſſion, preaching an uncertain ſound to men which the world can have no good uſe of; for when they hear it, what uſe have they of it, but to trouble or harden them? for what other conſequence can they naturally draw from thence then this? Either I am elected or not; if I be, then I am well enough, no ſin can, or ſhall hurt me; Chriſt hath wholly taken if off, and will not ſuffer it to condemn me; no matter whether I hear or not; nay, though I ſwear and drink, or whore, or do what I pleaſe; if there be any Chriſt for me, I ſhall and muſt have him, and in due time be brought to him, and to life by him, do what I can; if otherwiſe, I ſhall but here torment my ſelf with a melancholy and religious life in vain; what profit is it to pray to him, and303 ſeek him, ſeeing if I may obtain life, I ſhall have it thruſt upon me? yea, and if I be Elect, I ſhall be made religious too when Gods time is; and till then no evil ſhall harm me, otherwiſe no duties will profit me; Till I be compelled then, and conſtrained to do otherwiſe, I will take my pleaſure and do what I pleaſ no actions of mine, can either help or hinder me. Now if it work not thus with all in the world, yet then they are buſied to know their Election, which being indeed in Chriſt, cannot rightly be known but in him, nor till men be in him; and in the mean time the Goſpel is withheld from, or made doubtful to them by which they ſhould be drawn in to him, and in which they might ſee good ground for them to believe in him; for how ſhal any know that there is good news from God for them, while they know not that Chriſt was ſent of God for their ſakes; or hath given himſelf a ranſom for them, ſeeing God makes out his Love to men onely through him, in whom and none elſe there is ſalvation? And how ſhall theſe things be known by any, according to that way of doctrine, but by knowing firſt of all their Election, though yet according to the Goſpel and Scripture-tenor delivered by the Apoſtles, this is a thing not precedent but conſequent to their being in Chriſt and believing on him? Now what is it to believe304 in Chriſt, but through the hearing and receit of what God hath done for them in him, and he ſuffered and done by the appointment of God for them, and the fulneſs in him, to truſt in him, and through him for all their future ſaving, the working all their works in them, preſervation of them here, and bringing them to glory hereafter? according to that Rom. 5.9,10. God hath commended his love to us in this, that while we were ſinners, yet Chriſt died for us, whence (as follows) ſprings up that believing exerciſe and reaſoning of the heart for his future ſaving them; if while enemies God hath reconciled us through the death of his Son, how much more ſhall he not ſave us by his life, we being through what he hath done reconciled to him? The hearing and belief then of what God hath done for men in Chriſt is the medium of drawing men in to believe on Chriſt, and thence faith is called a faith in the bloud of 01 Chriſt, Rom 3 25, but now in that way of doctrinating men, that medium to this believing is made a conſequent of it; that that ſhould draw them in to him, made to follow their being in him; and ſo in ſtead of believing through Grace, as the phraſe is, Acts 18.27. that is, through the good will of God held forth in the Goſpel, and there made to appear to them, they are required firſt to believe in Chriſt, that305 they might be perſwaded that there is grace and good will with God toward them; they are required to truſt in his Name, that they may know there is ſomething in it that they may truſt in, and not firſt taught to know his Name as meet to be truſted in by them, that ſo they might truſt in it; whereas right truſting in him ſprings from the very power of the Spirit working in the opening and declaration of his Name unto them, Pal. 9.10. And onely ſuch a faith, a faith of the right ſtamp, a faith that ſprings from, and worketh by Love, is ſufficient to evidence mens Election; but ſuch a faith (I ſay) none can have till the goodneſs of God is firſt diſcovered to them, and they ſee and believe his love to them; for our love to him, and ſo by conſequent the faith that works by love, ſprings from the appearance of his love to us, according to that We love becauſe he loved us firſt. That faith is dead which the Word of the Goſpel, declaring the goodwill of God in Chriſt, and ſo the appearance of his Love therein, inlivens and quickens not, ſuch a faith can never evidence a mans Election; and yet ſuch a faith they muſt build the thoughts of their Election upon, that that ſhould produce a living faith in them, being not to be apprehended306 by them as true for them till that be firſt known, except they will run themſelves and their hearers upon a groſs〈 in non-Latin alphabet 〉, of producing the fruit before the tree, the effect before the cauſe, a living faith before they receive that that ſhould make it living; reſt in the bloud of Chriſt for remiſſion, before they can tell whether that bloud was ſhed for them, that in reſting in it, or in God through it, they might have their ſins remitted: one of theſe they neceſſarily put men upon; they knowing it to be unſafe to pry immediatly into the ſecrets of God, and indeavour à priori to find out that their Election, as a way that leads to deluſion, and deſtraction; and yet ſuch an inconvenience many ſo doctrinated are ready to run upon. Beſides that, while they indeavour to bring men to apply the Goſpel to themſelves only upon ſome conceived fruits of Election, they turn preachers of the Law to them in ſtead of the Goſpel to bring them to ſome ſuch fruits, as legal repentance, ſorrow, reformation, and upon ſuch things found in them (as what elſe but fruits of Law, and a legal conſcience can be produced by them before the grace and love of God be held forth to them as teſtified in Chriſt toward them?) they are bold to apply the Goſpel to307 them, as if they were the undoubted ſigns of Election; for ſo much is intimately implyed, by comparing this their practiſe with their other Aſſertions of the Grace of God, and Death of Chriſt limited to the Election; from which practiſe of their legal preaching it comes to paſs that ſome working and ſtriving for this and that frame, and attaining to ſome legal qualifications or workings, with the Phariſee, preſume that they are righteous, and have part in Chriſt, and bleſs God as if his Grace had wrought thoſe frames in them, when as his Grace (that is, his love and goodwill in Chriſt) they never apprehended or believed; nor was that the ground and riſe of thoſe frames and changes in them, but onely is inferred and concluded to themſelves upon thoſe frames by them.
Others ſpend their dayes in ſadneſs, and in labouring, as the Iſraelies under their Egyptian Task-maſters, to get to themſelves thoſe frames which onely the belief of Gods Grace would kindly effect in them, falling ſhort of what they ſeek in themſelves to build their title to the Goſpel Doctrine of the Death of Chriſt upon, they pine away in a ſervile ſlavery, and are alwayes neer unto deſperation, unleſs mercy otherwiſe breaking308 forth unto them ſeaſonably relieve them.
Take heed therefore of this prepoſterous preaching of Election and Reprobation to the world, and limiting the Goſpel and death of Chriſt to the Election which no Scripture doth; and declare that to the world that Chriſt hath inſtructed us that his ſervants are to declare to them, viz. tell them of the feaſt prepared in Chriſt, forgiveneſs with him, his death for them; all things ready for their entertainment, God willing that they be ſaved, and Chriſt perfected for their ſaving; and thereupon invite all, and call upon them to go to the wedding, to believe and ſubmit unto him. And where it pleaſes God to work ſo powerfully as to prevaile with ſome, ſo as that they are perſwaded to let go all for him, to receive him, believe in him, and cleave unto him, we may comfortably mind them of the doctrine of Election, as the Apoſtles have uſed to apply it to believers, minding them it was Gods goodneſs and free mercy and grace to them, that they are preſerved, or plucked out from the ſame unbelief & wickedneſs that is found with others, or not given over for their follies againſt him; when as many others (perhaps as little or leſs rebellious) have been more ſeverely dealt with by him; and329 that in Chriſt, in whom they believe, they are made compleat; being by Gods order, from before the foundation of the world, choſen in him to be holy (that is a peculiar devoted portion for God) and blameleſs in love before him; and when we ſee men neglect and ſlight the goodneſs of God propounded, we may tell them how God rejected ſuch and ſuch for their folly againſt him, and warn them, leſt for the like follies the ſame ſhould befall them; as Jer. 6 30. and 7.4,5. yea when we ſee men reſting in their birth, works, priviledges, &c. we may well mind men that God hath not choſen the fleſh and ſeed thereof as ſuch, to inherit with him; not Adam and his ſeed as ſuch, nor Abraham and his ſeed as in the fleſh, nor the Law and its ſeed, but Chriſt and his ſeed or members to inherit glory with him; the reſt (otherwiſe then as they may be born again, and become the ſeed of God in Chriſt) are rejected from part and portion in his kingdom, not from Gods good will toward them, and the death of Chriſt for them; for that was for ſinners, ungodly, enemies; yea as conſidered in ſuch an evil condition; but from fellowſhip with God &c inheriting with Chriſt, which none ſhall partake of that abide but in that ſtate of nature (yea though210 advantaged by more honourable birth, or more zealous frame) in which Chriſt extended his pitty to them in dying for them; that ſo they may be preſſed to let all go for Chriſt, in whom there is both ſure and certain ground for their repenting and believing, and out of whom there is nothing to be found but periſhing.
Now if ye do thus, walking anſwerably thereto, not meaſuring the outward court, Rev. 11.1,2. given to the Gentiles, as if we appropriated it to our ſelves onely, but worſhiping God in his Temple (in fellowſhip with Chriſt and his people that are in union with him) and at his Altar (or in the ſacrifice and meditation of Chriſt) labouring both by word and converſation, to bring up the Gentiles from their Gentiliſm and reſting in the outward Court of external profeſſion to the circumciſion of the Spirit, and worſhip of God in the ſame, in the inward man, and in his Temple and Altar (as before) Then ſhall ye find his bleſſing upon you, making you a bleſſing to them and filling you with his own ſpiritual bleſſings in grace and peace, till he bring you ſafely to the full injoyment of the glorious promiſes. Even ſo Amen.
ONe word more I would commend to you, viz. That of our Saviour, Iohn 6.56,57. He that eats my fleſh, & drinks my bloud, abides in me, and I in him, &c. a moſt excellent and choice direction for our preſervation from the errors here in the Treatiſe mentioned, and from all other that may indanger our miſcarrying: Would we abide in Chriſt, that is, in his faith, Spirit, lowe (Iohn 15.10. ) and ſo in the experiment and injoyment of the fruits and vertues of his mediation for us; and would we have him abide in us (as ſurely he will if we abide in him) that is, have his love, Spirit, and divine power abide in our ſpirits, making us fruitful, and filling us with divine and eternal life; and by conſequence would we be preſerved from the errour of the wicked, and from drawing unto perdition: This is the choice and moſt ſure and excellent way to eat the fleſh of Chriſt (the fleſh given by him for the life of the world, (ver. 51.) and drink his bloud, the bloud of the covenant ſhed for the remiſsion of our ſins, that is to mind, view, diligently look upon, conſider, meditate on, and keep in believing remembrance, the abaſement of the Son of God for us, his obedience and ſufferings in the fleſh to the death, the death of the Croſs for us, the ſatisfaction given by him for our ſins; the victory obtained over death; the pretiouſneſs of the bloud and ſacrifice of Chriſt; the peace thereby made; redemption obtained; the prevalency of it with God for us; the covenant and promiſes thereby ſealed; the performance whereof he mediates in the vertue of it to his called, &c. and verily we ſhall be preſerved, we ſhall prove it the power of God to ſave us. Rom. 1.16. 1 Cor. 15.1,2,3. 1 Iohn 2.24,25. Heb. 3.1.6.14. Gal. 2.20. Search theſe Scriptures, and ſee how they fitly explicate the buſineſs; live we then by the faith of Jeſus, and forget we not the ſtripes by which he heals us. But alas, as many taſte not the ſweetneſs of this heavenly Manna, but abide ignorant of the Croſs of Chriſt, feeding and living upon their actings, ſorrows, good deſires, confuſions, performances, changes, zeal, ſelf-acted and conceited believing (as indeed I know not how many ſhould do otherwiſe, becauſe the Teſtimony of God holding forth the Death of Chriſt for all, which ſhould let them ſee good and undeniable ground for minding it, and feeding upon it, forſaking all other things for it, is by the guids generally denied and condemned as an error, ſo as they durſt not believe it: and therefore they having no divine evidence in the Word of God that Chriſt died for them, they are put upon it to reaſon it out by their acts and changes fore-mentioned, and to make them the evidences to themſelves of it, ſo as they muſt needs be the bottom matter of their feeding and conſolation;) ſo many do but taſte it, & abide not there to eat of it, Heb. 6.4,5. but after they have found ſome ſweetneſs in it, fall a luſting after evil things, counting this heavenly food but a dry bread; and ſo they either feed upon their paſt acts of believing, their rejoycing, the operations of it in them (which are often ſoon dried up for want of ſupply from this Fountain, Chriſt crucified) or elſe they reach after ſome more ſeemingly glorious matter of their feeding, as is before ſpoken to, Chap. 3. Sect 4. and ſo forget that they were purged from their old ſins, or the means rather of their purging, the true bread that ſhould have nouriſhed them; and either turn to the world and their corruptions again, or are carried away with ſome ſtrong deluſion to their ruine, from which the eating or feeding upon the fleſh and bloud of Chriſt (thoſe deſpiſed low things in the eyes of proud men) would have preſerved them.
Note alſo that when in ſome paſſages, I fault men for hearing any whom they will; my meaning is not that I would have men tied up to this or that man, as if it were unlawful to go from any to another, or to hear any for trial-ſake, or the like; but my meaning is, that men are. faulty in having an itching ear, that when they have found Truth, yet they will be (out of curioſity or ſelf-confidence) diving into, and trying what good they can get in ſome other doctrines; Such an hearing of them as our Saviour ſays his ſheep will not afford to ſtrangers from him, Iohn. 10.
(EEBO-TCP ; phase 2, no. A86560)
Transcribed from: (Early English Books Online ; image set 152283)
Images scanned from microfilm: (Early English books, 1641-1700 ; 2290:5)
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.