though they have despised the simplicity 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â— uâ—e hands and clean single true hearts and then he will be found of us It s true in many things we sin all and he is of purer 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 it s 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 help 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 Sect. 8. Of Brotherly Communion 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 together 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 to infect them one by one and to devour them for in loose sitting one from another â—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
freeing not onely the spirits of the Saints from thraldome in a first fruits but their bodies also from 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 his 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 traditionâ— 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 〈◊〉 men 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 â—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. â— 1 of which he spake to his Disciples Luke 17.21,22,23 they apply to themselves as already â—…ne in and upon them those things that are proper to that great Day of his destroying the â—…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 â—…ying the Resurrection all thats to be hoped â—or or met with is here accomplished which we â—…all speak more fully to in the proper place and â—…casion Onely now I would have thee minde 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 iâ— possession of our glory though others yet are not Believe them not saith our Saviour neither go after them for that coming of the Soâ— of man shall be as visible and evident in a moment as the lightning that shines from one enâ— of the heavens unto the other end thereof iâ— shall be open and manifest to all Luke 17.22 23. Every eye shall see him even those that havâ— pierced him and all the families of the eartâ— 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 oâ— Gods Authority and presence so shal this last alâ— teration be more visible and notorious then thâ— rest When God gave the Law of Moses he did iâ— 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 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
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. Whatever they may dream of taking Satan for their glorious God and King and his delusions for lighâ— and consolation and however they may boaâ—… of God yet God they have not he is no way ingaged by any Covenant or Promise now tâ— them they having trod Christ under foot anâ— wickedly departed from his bloud and from hiâ— 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 oâ— 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 â—ells us are the guests of 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 â—…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 Sect. 8. Who are in danger to be snared herewith and by What steps 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 It s good indeed for every one to be cautelous and not secure yet there are some in greater danger then others and that are more usually taken in it In general all such as have not thâ— Word of God abiding in them or so rooted and deeply entred with understanding intâ— 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 it s the power of Goâ— that keeps men and that keeps us by Faith aâ—… Faith is not but of the Word of God so thâ—… letting go the VVord is the departing frâ—… Faith and the departing from that is the beiâ—… loosed from that saving Power of the Spirit 〈◊〉 God Now all they in whose hearts the VVorâ— hath but a little superficial place their hearts being stony so as they give not through and intiâ—… credit to it are soon loosed from it and so 〈◊〉 great danger of falling and this Peter implieâ— 2 Pet. 3.16 when he saith They that are unlearned and unstable unlearned he means not 〈◊〉 Arts Sciences and Languages which suffice noâ— to this business but that are but smatterers dâ—… of hearing not of understanding in the Mysteriâ—… of God or in the Word of his Truth and whoâ—… hearts are unstable and unsetled not throughâ— perswaded but halting between two opinionâ— easily blown away and removed these wâ—… the Scriptures to their own destruction and fiâ— away into the error of the wicked and so inâ—… perdition More particularly 1. Such as are slothful in the VVord of Goâ— that cry not for wisdom that give not diligent â— eed to understanding that follow not after God with earnestness but neglect that great â—alvation set before them and of which they have â—ad some views and nigh drawings to them such â—s take not up well pleasedness in Jesus Christ â—hat way of Gods appointing nor have pleasure 〈◊〉 the Truth Knowledge is not sweet unto â—hem and so not heartily cleaved to by them â—or fruitful in them they receive the Grace of God in vain in that regard rest in the form â—nd in some illuminations and tasts but give not â—iligence to atrain the power of it they add â—ot in their Faith Vertue force or efficacy and 〈◊〉 that Knowledge or a further growing up into â—he Knowledge of Christ and his Truth and to â—hat Temperance and sobriety c. but abiding â—arren and unfruitful in that Knowledge and â—rofession of Christ that they have in a time of â—emptation they fall off and wither are lopt off from the Vine and men gather them into their â—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 Gods Word thus the Israelites of old who had maâ—… sensible experiences of Gods
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 saw done then and help to perfect the History of the world but that 's 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 Virgin 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 it s 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 to 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 wil-worship 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 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 it s 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 so stedfastly to have looked up into heaven to have seen him in his heart Acts 7.55 nor would there have been any such
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 received 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 it s 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 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 It s sown in corruption it s 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 in 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 â—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 â—ew or another body but the rising again of â—…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 â—e raised incorruptible and this mortal shall prit 〈◊〉 immortality and this corruptible must put on incorruption he said not that the spirit that 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 that 's 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 Vain 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
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 or 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 errâ— 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 Sect. 2. Of the state of Saints as in the flesh 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 animate 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 yea 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 themâ— Such their state after the flesh is a state of imperfection Sect. 3. Of their state after the Spirit 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 an 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 oâ— place in this new state or condition Nor is theâ— herein any distinction of male female master servant bond free rich or poor but all in Chriâ—… are one new man according to this spiritual being righteousness sonship holiness with aâ— the priviledges of Christ are alike their portion
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 overcome 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 suffer 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 the 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 it s 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 listen 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
attain them He hath promised tâ— give his Angels charge over me and they shaâ—… keep me that I get no harm therefore I wiâ—… 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 wiâ—… neither regard one nor the other I will onâ—… immediately betake my self to Christ Scriptures exhortations prayer ordinances are fit for novices and such as have not so greâ—… attainments as I have I have no need of theâ— nor of any Brethren in such wayes I wiâ—… hear whom I please let them be what they wiâ—… and say what they will they cannot harm me for â—o I am a child of God and God is ingageâ— to preserved me thus this subtile serpent buzzâ—… into the members as well as he did into thâ— head hurtfull conceptions which many drinâ— down the more fearlesly because they sâ—em to bâ— the workings of faith and confidence in them and think fear too low a thing for them noâ— considering what the Holy Ghost hath said thaâ— the wise man feareth and departeth from evil bâ—… the fool is confident and rageth Prov. 14.16 〈◊〉 passeth on those that think themselves to stanâ— and to be of the stronger part and to have reached to high attainments are oftentimes here snared And what 's the issue of these but neglecting 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 inâ—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 departing from Gods way thence also the subtile dâ—vil lef out that word in all thy wayes the wâ—… that he suggested being none of the wayes thâ—… God prescribed to him Saints whoever you are take heed of this deceit separate not Gods Promises from his wayeâ— and prescriptions The Jews had a promise 〈◊〉 entring into Canaan but they understood nâ—… Gods Language but erred in their hearts anâ— 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 feaâ— lesness and to a certain floating joy as assureâ— of your happiness if it lead to neglect Godâ— wayes and draw from his Commandment know there is something of Satan in it thougâ— the thing held forth may happily be true yâ—… 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 thoâ— two in the way of the Lord is strength and in hâ—… fear is sure confidence but though God shoulâ— say unto thee thou shalt surely live yet if thoâ— beest drawn to trust in thine own righteousnesâ— and commit iniquity all thy righteousness shall not be remembred but in the iniquity that thoâ— committest thou shalt die for the mouth of thâ— Lord 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 it s 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 upon 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 oâ— God in the mouth of Satan because in these endâ— and intimations its contrary to the Word oâ— God for God hath both appointed the Maâ— Christ Jesus to be our Mediator and to be ouâ— 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 tâ— help forward the growth of one another anâ— so they are to be owned and acknowledged iâ— love as helpers of our joy though not as masteâ— of our faith and God is to be attended upon iâ— the ministration of their gifts And so if thâ—… come to thee Ye need not that any teach you 〈◊〉 as that Vnction teacheth you with this intimaâ—…on in the foot of it that ye need not any furthâ—… exhortation or watching over by any brethreâ— or you need no information out of the Scriptures because that Unction ye have receiveâ— shall teach you all things without those mediumâ— and so that come to divide you from Brethrâ—… and Fellowship in the Gospel and its Ordinancâ— in which ye have met with him Know its stâ—… the tempter bidding thee throw thy self dowâ—
headlong for God saith not Ye need no miâ—stration 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 â—hat that suited not with it but was besides it and â—ew to it another doctrine and light then that â—hey had received from the beginning not agreeâ—ng with that such teaching they had no need of â—n abiding in what they had received and been â—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 â—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 â— otions and doctrines or conceptions or brings â—ny Scripture or Promise it s the Spirit of God â—e are much mistaken and may quickly be led â—nto a delusion as many that attend to such moâ—ions and flashes of joy and light and have not â—he Word of God abiding in them with underâ—tanding usually are I wish there be not too â—any of you that have had some gratious opeâ—ations upon your hearts and of you that acâ—ount your selves Saints and in a sure conditiâ—n taken in this snare of Satan learn so to lean on God as not to live upon means and run out inordinately after them where God affordâ— them not nor yet to despise his wayes and means when afforded presuming that God wiâ—… keep you safe and leave you right without them believe in God but do not tempt himâ— And where both of these are escaped beware oâ— the third in which 3. He set upon Christ to worship him that 〈◊〉 might have the glory and dignity of the worlâ— given him a strong and impetuous temptationâ— and oftentimes takeing where the other two arâ— avoided as they that are like the seed in Thornâ— ground go further then the other two groundâ— A temptation to Coveteousness Vain-glory anâ— 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 highâ— mindedness which the more it s fed the more 〈◊〉 setteth open the soul to entertain such advantâ—ges as suit therewith Against this the Apostâ—… John writing to children young men and fâ—thers opposes this advice and counsel Love nâ—… the world nor the things of this world for the loâ—… of the world and of the Father stand not together 1 Joh. 2.16,17 But because this is not so subtâ—… though oftentimes more catching then the foâ—mer 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 â—ot so many words to discover it as to perâ—wade men not to listen to but avoid it Sect. 4. Of the main drift of Satan in all his Temptations THe subtilty and sedulity of Satan may appear by what is said as also some of hâ—… wiles and methods but now what is his driâ—… and design in tempting would be a little furtheâ— considered it s far otherwise then the mind anâ— end of God in suffering him to tempt God aimâ— at the triall and purging of us and so at our benefit but Satan at nothing less then to devoâ— us by alienating our souls from God in the knowledge and enjoyment of whom consisâ— our happiness And because he knows that Goâ— is not to be known and enjoyed but only in anâ— through Christ even that Jesus of Nazareâ— 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 foâ— our sins by and in the vertue of his Death anâ— Sacrifice the onely Mediator of God and maâ— the onely way unto the Father by whom as bâ— hath 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 into 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
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 Law-charges when the beholding him as dead for our 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 having 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 except 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 it s 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 brest-plate 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 iâ— 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 sinâ— for us and offered up himself a spotless sacrifice 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 lie 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 thâ— hope of Salvation that your mindes be not corrupted from the faith nor you struck down from your resolution
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 in 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 doctrines 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 Sect. 4. Of the Scriptures 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 it s 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 Know further That as Christ is the VVord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and 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 that 's 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 desires 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
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 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 â—…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 though 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 song of the Lamb too but that in 1 Tim. 2.6 where it s 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 of 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 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
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 if 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. It s 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 〈◊〉 and 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 It s 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 the 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◠was 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
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 it s 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 after him give us the victory over them and the reward that he hath abundantly promised It s 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 Vnction teacheth us what swerves from his testimony is not to be heeded by us and that that 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 le ts 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 Sect. 7. Of Knowing Christ after the flesh and after the Spirit 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 the 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 and 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 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
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 the advantages or greater dignity after the flesh Now it being evident that that 's 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 accordiâ—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 he 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 which 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 believe 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 they 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 when God himself works and writes hiâ— mind Answ I answer man therefore exhorts because God works for he works in one to exhort another and he writes by Exhortations oâ— Declarations made by men to one another foâ— God is in his people of a truth 1 Cor. 14.25 Epheâ— 4.6 In all the Saints and through all thâ— Saints In every of them working inlightning supporting gifting them and through them all speaking and acting through his gifts given tâ—… 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 Epistlâ— 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 Wâ— 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 thiâ— 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 despisâ— Prophecying 1 Thes 5.20 or slight Exhortation 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 help 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 will 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 It s God that works in you to will and to do of his good pleasure O stand in aw then fear to smother those â—nward operations of grace within you fear to grieve and resist him yield you up your members â—n that strength of his that worketh in you to â—ffect finish or work out what he there workâ—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 â—re Almighty and cannot be resisted and frustrated for though in himself he be Almighty and can and often doth work so almightily that â—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 ordinaâ—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 it s 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 through 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
him not love in â—ord and tongue but heart love doth God require and where that is the eye will follow as â—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 It s 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 and 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 thineâ— 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 love 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 It s 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 that 's 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 presenting 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 to 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 â—old him fast and delight thy self in him and â—ever let his Truth depart from thee but let â—hy meditation â—t all times be sweet concerning â—im and thy desight day and night in his Law and Doctrine 3. Trust in the Lord with all thine heart and â—…an not to thine own understanding Pro. 3 5. He â—s worthy to bedepended on and trusted in at â—ll times and in all things for this life and that â—o come for teaching strengthning directing â—…pporting supplying comforting saving For 〈◊〉 him the Lord Jehovah is everlasting strength â—…i 26.4 So that there is nothing too hard or â—…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 â—nd abundantly already prevented us with his â—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 â—ll that further favour and mercy that is needful â—nd good for us and is promised by him Hath â—e not given his Son for us according to his anâ—ient saying by the mouth of his holy Prophets 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
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 to 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 breaking 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 and 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 though 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 FINIS Postscript 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. FINIS