on him by â—â—th hee will give thee grace to walke in a â—â—w course of life and yet still they offer thee â—hrist upon condition and thou art exceeâ—â—ngly terrified with hearing mercies because â—ou dost not see they belong to thee because â—ou canst not believe Thus thou seest beloved what a spirituall â—â—ndage thou art in with sinne and the Devill â—â—d false Teachers like the children of Israel 〈◊〉 Aegypt what sore bon dage they were in 〈◊〉 temporall things so ar t thou now in spiâ—â—â—uall And thou knowest not what to doe â—â—â—t cry unto the Lord as they did and the â—ord sent them word that they should be â—â—ought out of the Land of Aegypt and that â—ondage to serve him in another Land so he will doe by thee thou art in such a spiritâ— bondage in this spirituall Aegypt that thâ—â— canst not serve the Lord here therefore 〈◊〉 Lord comes to bring thee out which he dâ—â— by declaring unto thee that this is not 〈◊〉 way of God and hee would not have 〈◊〉 walke in it nor heare these false Teacherâ—ny more for thou art more and more woâ—ded by them Oh thinkst thou to thy selfe will goe hear them that they call Independeâ—â— I see they grow exceedingly in grace and hâ—â—â— aboundance of joy and walke very comâ—â—â—tably with God and Paul bids us try all thinâ— So I will see whether they can tell me tidiâ—â— of my Beloved So when thou art thus a â—â—â—ing out of this spirituall Aegypt then conâ—spirtuall Pharaoh the Devill with his Armie â—â—ter thee of reproaches and scandals and â—tream displeasure of those that are of near â—â—lation to thee for thy going in these stranâ—â— wayes as they say calling thee Heretiqâ—â— and threatning thee that if thou wilt not leaâ— off these wayes they will never doe any thâ—â— for thee but will doe thus and thus again thee then thou art in aboundance of slaw feares and the red sea of persecution befoâ—â— thee If the Clergie could but get power 〈◊〉 the Magistrate which they have done the good will to get it in the meane timethey wpersecute you in words and raile on you in heir pulpits and call you Hereticks and say â—is pitty you should live you are the disturâ—ers of the peace and if they let you alone â—ou will be the ruine of the Kingdome And â—his they doe against thee because thou wilt â—ot heare them any more for thou art so â—ounded with their Sermons that thou canst â—â—ot heare them any longer Yet they tell thee â—hou must wait upon them till the Lord make â—nown his mind to them and it is a question whether ever he will make known his minde â—o them or no Mat. 23.13 But woe unto you â—cribes and Pharisees hypocrites for ye shut up the Kingdom of heaven against men for ye neither goe â—â—your selves neither suffer ye them that are entring â—o goe in But they are blind leaders of the blinde â—nd both shall fall into the pits Thus thou seest what a streight thou art in â—etwixt Pharoah's Armie and the red Sea and â—hou cryest to the Lord as the children of Israâ—â— did and what did Moses say which was a â—ype of Christ Exod. 14.13 14. Moses said â—nto the people feare ye not stand still and see â—e salvation of the Lord the Lord shall fight for â—â—u and you shall hold your peace First I shall shew you that yet thou hast â—ot seen the salvation of the Lord. Secondly Thou must stand still and thou shalt see the salvation of the Lord for thee 1. I will not deny but that thou art 〈◊〉 child of God for that good seed spoken of Mat. 13. is sowne in thee which seed is 〈◊〉 Word in vers 19. of this Chapter and 〈◊〉 Word is Christ John 1. Which seede is Chriâ—â—â— Gal. 3.16 Know ye not that Christ is in you â—â—cept you be reprobates but I trust you shall knâ—â—â— you are not reprobates 2 Cor. 13. 5 6. For Gâ—â—â— hath made knowne to thee that this seed is thee for thou findest that there is a new woâ—â— wrought in thee for now thou hatest sintâ— and hast a desire after goodnesse and it is thâ—â— seede in thee which makes thee so For whâ—â— thou wast in thy naturall condition thâ—â— hadst no such inclination to good thouâ—â— sometimes thou art ready to deny this throuâ—â— the Devills temptation and thy owne corruâ—tions But yet thou dost not know the true way Jesus Christ The Sonne of righteousnesse not risen in thee to lighten thee in his truth as the truth is in Jesus Christ saith I am 〈◊〉 way the truth and the life no man commeth the Father but by me John 14.6 And while the Lord doth come and lighten thee in 〈◊〉 wayes thou canst not find it out but thou a in the darke and one that is in the dark caâ—â— not doe any thing well and is ready to stuâ—â— â—e at all things and yet would faine doe â—omething Thus thou goest along in thy own strength 〈◊〉 perform duties but all thy duties and righousnesse is as filthy rags and that the Devill â—ill tell thee and he will overcome thee with is temptations for all thy righteousnesse This not a sufficient armour to stand against him 〈◊〉 will wound thee for all this For except â—â—ur righteousnesse exceeds the righteousnesse of the â—ribes and Pharisees you shall in no wise enter to the Kingdome of heaven Which as yet thou â—â—mmest short of that righteousnesse of the â—ribes and Pharisees for they were wonderâ—â—ll strict in their wayes for they lookt to be â—stified by the workes of the Law They did â—â—t know any other way therefore they walâ—d in that way they were in the dark and 〈◊〉 they worked according So it is with thee â—ou lookest to be justified by the works of the â—â—aw for thou seest no other way nor hast â—en taught any other way although in words â—â—th thou and they that taught thee are ready 〈◊〉 deny it But doe you not say that except ye do thus â—â—d thus God will not doe thus and thus for â—â—ou What is this but to be justified by your â—â—wne righteousnesse but thou dost as the â—â—ouse did in Cant. 3.1 By night on my bed I sought him whom my soule loved I sought him bâ— I found him not What was this night but the time of hâ— darke condition and what is darknesse but want of light And in this night on her beâ— what was this bed A bed is to take their nâ— upon which was her owne performances a righteousnesse But she sought him but she câ—â—not find him upon her bed for thy bed is tâ— short for thee to stretch thy self upon tâ— covering too narrow to wrap thy self withaâ— before the Lord had shewed her the light his owne selfe to leade her where shee shou finde him Shee looked for him upon her bâ—â— of her owne performances but it is too shoâ—â— to reach to heaven and this covering of hâ—
â—â—bideth for ever 1 Pet. 1.23 Except a man borne of water and of the spirit hee cannot eâ—â— into the kingdome of God John 3.5 Before we be thus called we differ nothinâ— from those that are but servants but when 〈◊〉 are called by this new worke wrought inâ—â— which is the time appointed of the Father then he will make known to us what hee haâ—â— prepared for us before the world began 〈◊〉 were heirs to it when we were dead in sins aâ— trespasses but did not then make it known 〈◊〉 us and to all these hee will give eternall liâ—â— I give unto them eternall life and they shall neâ—â— perish neither shall any man plucke them out of my hand My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand John 10.28 29. Feare not little flocke it is your Fathers good pleasure to give you the Kingdome Thou hast given him power over them that he should give eternall life to as many as thou hast given him And this is life eternall that they might know the only true God and Jesus Christ whom thou hast sent John 17.23 And it is hee alone that doth bring us to the knowledge of himselfe Jesus said I am the way the truth and the life no man commeth to the Father but by me John 14.6 I am the Lord thy God which teacheth thee to profit which leadeth thee the way that thou shouldst goe Isa 48.17 And thine eare shall heare a word behind thee saying This is the way walk in it Isa 30.21 And these that are his children he will overpower them with his Spirit and make them come unto him Thy people shall be willing in the day of thy power Psal 110.3 Wee are unwilling by nature to come to God but when hee commeth with his power he will make us willing to doe what he would have us Mat. 22. Goe yee therefore out into the high wayes and as many as ye find compell them to come to the marriage This was a spirituall compulsion for noâ— hath the power to make them willing but tâ—â— Spirit The Magistrate doth compell to aâ—â— outward conformitie but that cannot maâ—â— them willing it is only the worke of the spirit and hee will compell all his children 〈◊〉 come to this marriage and make them williâ—â— to come CHAP. IX It is the Spirit alone in us that doth 〈◊〉 in all PAul saith I desire not to know any thing â—mong you save Jesus Christ and him craâ—â—â—ed 1 Cor. 1.2 For by him he being crucifiâ—â— for us he hath obtained al things for us aâ—â— we cannot know that Christ was crucified 〈◊〉 us nor any thing what he hath done for 〈◊〉 but by the Spirit of God we may believe maâ—â— things to be truth because it is writ in thâ— Scripture and because many say it is truâ—â— but this is but the hearing of the eare noâ— knows it to be truth by the hearing of the eaâ—â— as the truth is in Jesus but by the Spiritâ— God alone For what man knoweth the things a man save the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God 1 Cor. 2.11 This spirit of man must be one with man or else it cannot understand the things of man as the thoughts and mind and will and desires of man which is one and the same with man so the Spirit of God is one and the same with God or else it could not know the things of God But this spirit knows all things of God For the Spirit searcheth all things yea the deepe things of God 1 Cor. 1.10 And this Spirit God hath given unto us Now we have not received the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God And vers 12. of this Chap. God hath revealed â—hem to us by his Spirit And vers 10. So Christ hath done all things for us and hath obtained all things for us and wee cannot know â—his without his Spirit and therefore he hath and will give us his Spirit that we may know â—t and have the enjoyment of it Man as man â—s not able to understand the things of God because man is carnall and the things of God â—re spiritual and a carnall apprehension cannot apprehend spirituall things The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned 1 Cor. 2.14 As wee are naturall we cannot know the things of the Spirit wee are not able to discerne them The eye of man hath not seen nor thâ— eare of man heard neither hath it entered into thâ— heart of man the things which God hath preparâ—â— for them that love him 1 Cor. 2.9 All the excellencies of man cannot bring us to know anâ— thing of the mysterie of God for every man iâ— beast by his owne knowledge Jer. 10.14 Jer. 51 17. I understood as a beast saith David How 〈◊〉 that according to a carnall apprehension anâ— a carnall imagination for the highest moâ—â— excellent thoughts that wee as we are men 〈◊〉 have of God is but according to our carnal imagination All the wisdome of man is bâ—â— foolishnesse with God 1 Cor. 2.20 Therefoâ—â— his wisedome cannot bring him to know thâ— things of God nor humane learning cannâ—â— doe it for then the Scribes and Pharisees anâ— the high Priests and Elders would have knowâ— Christ but they said Which of us hath beâ—â—ved him at any time And Paul had a great dâ—â— of humane learning yet that did not briâ—â— him to know God for hee was a persecuter 〈◊〉 the Church of God Gal. 1.13 Yet none 〈◊〉 the Apostles had so much humane learning 〈◊〉 he yet he did not come to know the minde 〈◊〉 God the things of God by the teachings of man Now I certifie you brethren that the Gospel which was preached of me was not after man For neither received I it of man neither was I taught it but by the revelation of Jesus Christ Gal. 1.11 12. So it was by the Spirit of God revealed in him that brought him to know the things of God For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the world to confound the mighty things And vile things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are That no flesh should glory in his presence 1 Cor. 1.26 27 28 29. God strips us of all the excellence of the flesh lest wee should thinke by any thing that is of us brings us to the knowledge of God and so wee
not away the Comforter will not come but depart I will send him unto you John 16. â— So when hee departed from them in the â—â—dy hee did send his Spirit to them and only to them but to all his children to and of the world He shall abide with you â—â—ver I will not leave you comfortlesse I will to you John 14.18 So he departed from them in flesh and 〈◊〉 â—nto them in Spirit and remaineth with his Church for ever and is a greater Comforter â—o his Church in Spirit than hee was to his Disciples in his flesh when he was with them â—o Christ hath given us his spirit freely that we â—ay see the things that are freely given to us â—f God So in thy light saith David we see light Though wee as wee are men cannot see the â—hings of God but as we are Saints and have â—he Spirit of God so we come to see the things of God for the Spirit of God in us seeth the â—hings of God and so far as hee revealeth the â—hings of God to us so far wee see them with his s pirituall eye of himselfe The Lord is my â—ight Psalm 27.1 So in this light we see God who is light For ye were sometime darkenesse â—ut now are yee light in the Lord Ephes 5.8 For thou art my lamp O Lord and the Lord will â—ighten my darknesse 2 Sam. 22.29 So farre as God hath revealed himselfe to â—n so farre we have seen him with the light of himselfe And so farre as we have not seene him with the light of himselfe so farre we are â—n darknesse still and so farre as hee hath revealed himselfe to us hee teacheth us all things and brings all things to our remembrance For therefore hee was sent unto us to teach us to know what Christ hath done for us and to know the things that are freely given to us of God and to be our Comforter There is 〈◊〉 Comforter like this for he is alwayes in 〈◊〉 and knows our trouble there is not any thiâ— hid from him for we have not an high Prâ—â—â— which cannot be touched with the failing 〈◊〉 our infirmities but was in all points tempâ—â— like as we and yet without sin Heb. 4 1â— For in that he himselfe hath suffered being templâ— he is able to succour them that are tempted Hâ—â— 2.18 Christ hath suffered in all manner of afflicâ—â—â—ons both spirituall and temporall thereforâ— his Spirit is a sufficient Comforter to comfoâ—â— us in all our troubles with the love of himselâ— and in upholding us in it and to bring us 〈◊〉 of them when he sees it is for his glory and 〈◊〉 good Thus the Spirit seeth the things 〈◊〉 God For the 2d. It is the Spirit alone that hearâ— the things of God He that hath an eare to heaâ— let him beare Mat. 13.9 Mâ—r. 4.9 He that haâ—â— an ear let him beare what the Spirit saith unto tâ—â— Churches Rev. 2.7 It must be such an eare as can heare what thâ— Spirit faith It is only the Spirit that can heâ—â— the Spirit speak that knows the languageâ— the Spirit and none else man may or can hâ—â— what man speaketh and of the minde of Goâ— as it is writ in Scripture and to heare it in thâ— letter as it is in the letter but to hear it so as to understand know what it is in the truth of it as the truth is in Jesus none knowes it but the Spirit of God for it is spirituall The word that I spake unto you is Spirit and life and this word is Christ And the word was made flesh and dwelt among us and we beheld his glory 〈◊〉 of the only begotten of the Father ful of grace truth Joh. 1.14 In the beginning was the Word and the Word was with God and the Word was God John 1.1 So this word is spirituall for God is a Spirit John 4.24 And none can hear this word but that which is one and the same with it and therefore it is onely the Spirit of God which is one and the same with God which hath that hearing eare to hear what the Spirit saith and this Spirit of God heares all the mind of God yea all the secrets of God He doth heare what things they are that God hath prepared for them that love him and those things the eare of man as man cannot heare what they be for they are spirituall and heavenly glorious things and man is carnall and cannot heare them so as to understand it It is a strange language to him hee doth not know the meaning of it therefore he hath declared all things to his Spirit and hath given us his Spirit and so this Spirit of God in us doth heare the Spirit speake it speakes nothing but peace and love and mercy and goâ—â— will to us and what he hath done for us 〈◊〉 what he is in us and to us and what we are 〈◊〉 him and to him as we are Saints and 〈◊〉 Spirit will declare it to us by degrees that 〈◊〉 we are Saints wee shall know them for theâ—â—fore the Spirit was sent to us that throâ—â— him we may hear what God hath done for 〈◊〉 Thus have I shewed you in some measâ—â— that it is alone the Spirit of God that hearâ—â— the things of God for us For the 3d. It is the Spirit of God aloâ—â— that understands the things of God for mâ—â—â— as man cannot understand the things of Goâ— because they are spiritually discerned 1 Gâ—â— 2.24 And man is altogether earnall Mat. 1â— 13 They seeing see not and hearing bear nâ—â— neither doe they understand Isa 6.9 Mark 4 1â— John 12.40 Acts 28.26 How can they uâ—â—derstand that which they can neither see nâ—â— heare When Christ told his Apostles that he mâ—â— goe to Jerusalem and all things that are writâ— by the Prophets concerning the Sonne of Mâ—n fâ—â— be accomplished For he shall be delivered unto 〈◊〉 Gentiles and shall be mocked and spightfully 〈◊〉 treated and spit on And they shall scourge 〈◊〉 and put him to death and the third day hee shâ—â— rise againe And they understood none of thing and this saying was hid from them neither â—new they these things that were spoken Luke 18. â—1 32 33 34. They were the Apostles of Jesus Christ and â—â—e chose them among his Disciples to goe and â—â—reach the Gospel to all the world yet they 〈◊〉 they were men they understood not those â—â—ings in the mysterie what should be brought 〈◊〉 passe by those things They could not chuse 〈◊〉 know what those things meant outwardâ—y when he told them so plainly what things â—e must suffer for they could do no other but â—now those things outwardly but those sayâ—â—gs spirituall were kept from them that they â—â—derstood them not For man as man canâ—ot understand any thing but that which is of â—â—n For the things of God knowes no man Hee â—ay hear much with the eare and speak much 〈◊〉 that which hee
and you in me and I in you John 14.20 For Christ is the head and is one with the Father and the whole Church of God is the body which is the Spirit of God in all the Saints and he is always in us and with us Christ in us the hope of glory we by faith see Christ in us and know that he is the glory and wait patiently upon him while he is pleased to manifest his glory in us So by faith we believe and hope for that which wee have not yet the enjoyment â—f Though wee have Christ who is the fulâ—â—sse of all happinesse yet wee doe not see him 〈◊〉 us till hee is pleased to manifest himselfe to 〈◊〉 and shew us his glory And this faith of â—elieving what we shall enjoy is a very gloriâ—us condition and we have abundance of joy â—â—d comfort in it for the promise to us of the â—â—joyment of himselfe is sealed to us we are â—re of it there is not any thing that can hinâ—â—r him from manifesting himselfe to us Eph. â— 13 14. After that yee heard the word of truth â—â—e Gospel of your salvation in whom also after â—hat ye believed ye were sealed with that holy Spirit 〈◊〉 promise Which is the earnest of our inheritance â—â—till the redemption of the purchased possession â—â—to the praise of his glory So the Lord revealing to us by his Spirit â—â—at there is an inheritance purchased by â—hrist for us which is himselfe that is the â—â—eatest inheritance that can be and this Spiâ—â—â— doth seale it to us till the time is come that â—â—mselfe will give us possession of that inheriâ—â—nce that hee hath redeemed and purchased â—â—r us for the praise of his glory So while we â—ave but an earnest given us of this inheritance â—eing we know it is sure wee are exceedingly â—omforted and carried above all slavish fears â—nd troubles and above all things that wee see below Christ and many the Lord leades a great while by faith before he gives them a full possession of himselfe CHAP. XVI Not for any to despise nor undervalue nor persecute one another IT is a very dangerous thing to embrace and close with that we heare before wee know whether it be truth or no for it is not sufficient for us to believe a thing to be truth because another saith it is truth For us to build upon this is a sandy-foundation we cannot build sure upon it though the things that we heare be truth yet except we know them to be truth by the Spirits teaching us or witnessing to us by sufficient grounds set forth in the Scripture that those things are truth that we heare it is very dangerous to build upon it and it is impossible but this building will fall for this foundation will not nor cannot hold it up and if it come to the tryall it will fall to the great dishonour of God and the scandalling of Religion and it is as dangerous to despise hate or persecute any thing that wee heare though it doth not seem to us to be truth for saith Paul After that way that ye call heresie so â—orship I the God of my Fathers Though it apâ—eareth to you to be heresie yet it may be reâ—â—ll truth therefore doe not hate it nor perseâ—ute it for Paul thought before his conversion â—hat it was heresie and persecuted it Acts 9. â—2 And Saul yet breathing out threatnings and â—aughter against the Disciples of the Lord went â—â—to the high Priest and desired of him letters to â—amascus to the Synagogue that if he found any 〈◊〉 this way whether they were men or women he â—ight bring them bound unto Jerusalem And â—he journeyed he came neare to Damascus and â—â—ddenly there shined round about him a light from â—â—aven and he fell to the earth and heard a voyce â—â—ying unto him Saul Saul why persecutest thou 〈◊〉 And he said who art thou Lord And the â—ord said I am Jesus whom thou persecutest it is â—â—â—d for thee to kicke against the pricks vers 3 4 â— Paul was then one that was very strict in all 〈◊〉 ways and walked very blamelesse as conâ—â—rning the performing of the Law and hee â—ought that all that was not as he was were â—â—retickes and hee persecuted them to the â—ath but the Lord said unto him Why perseâ—â—test thou me I am Jesus whom thou persecutest 〈◊〉 He persecuted Christ in his members Inasâ—â—eth as you have done it unto one of the least of â—â—se my brethren ye have done it to me Mat. 25.40 Take heed how you persecute any though you thinke they are heretickes and therefore persecute them as Paul did and indeed there was never any persecution but it went under the name of punishing Hereticks and doe iâ— by a shew of godlinesse as Paul did but it iâ— hard for you to kicke against prickes for it iâ— God that ye kicke against and he is stronger than you and will overcome you at the last and he is like pricks it will pierce your selves for not any weapon that is forged against hiâ— Saints shall prosper but shall returne backeâ— and destroy their enemies like as those meâ— were that tooke up Shadrach Mesbech and Abednego and cast them into the fiery fornan at the Kings command because they woulâ— not worship their false gods They made thâ— fornace exceeding hot because it should destroy the three men that were cast into it bâ—â— the flame of the fire slew those men that caâ— them in and Shadrach Mesbech and Abedego walked in the midst of the fire and neithâ—â— they nor their cloaths were burned nor 〈◊〉 much as smell of fire Dan. 3. Therefore whosoever thou art that persâ—cutest any take heed what thou dost for the last God will destroy thee whosoever thâ— art except thou commest to be converted and they whom thou dost persecute shall be 〈◊〉 livered out of thy hands if it be to the glory 〈◊〉 God and their good but if God hath giâ—â—n you so much power as to put them to â—â—ath the greatest harm that you can do them 〈◊〉 but to bring them to their full happinesse â—â—d that harm that you thinke to doe against â—â—â—m you doe against your selves for while 〈◊〉 persecute them they are at peace and quiâ—â— and have abundance of the enjoyment of â—â—od and enabled to bear exceedingly whatâ—â—ever is laid upon them for whatsoever is â—â—nting outwardly the Lord supplieth inâ—â—rdly by his Spirit and he conveyeth himâ—â—â—fe to them in that way that all the enemies 〈◊〉 the world nor all the Devils in hell are 〈◊〉 able to hinder them from the enjoyment him but while you persecute them you â—â—â—not be quiet in your mind but are troubled â—â—â—d cannot have peace like Saul that perseâ—â—â—â—d David The Spirit of the Lord departed 〈◊〉 Saul and an evill Spirit from the Lord trouâ—â—â—d him 1 Sam. 16.14 And this Spirit cauâ—â— him to persecute David and wheresoever 〈◊〉 Spirit is it causeth persecutions for it
eate of it yeâ— shall not surely dye God did not love youâ— and therefore he would not have you eate oâ— it and faith ye shall dye if ye eate of it But believe me I doe tell ye the truth and I speakâ— in love you shall not dye but you shall be as God knowing good and evill And who is it thaâ— would not be in that condition if they could and this is the way to bring them to it and iâ— is an easie way and pleasant to eate of the fruiâ— â—f a tree that is a small matter thou needst â—ot feare that will doe thee no harme Thus â—he Devill first accuseth God to the woman â—o make way for the tempting of her that so â—e might the better prevaile with her with his â—emptations So shee listned to him and beâ—eved him what hee said and did eate of the â—â—uit and did give to her husband and be eate â—â—so Thus they believed the Devill in all things â—nd thought God to be their Enemie and â—o be a lyer in all things Thus they forsook God and made the Devill their God in obeyâ—â—g him and in doing this thing they commit â—â—l manner of sinne and we were in their loins â—nd sinned with them and of all sinnes God â—ost complaines of Idolatry and here was â—is sin in a high degree to forsake God and â—ould not believe him nor obey him but beâ—eved the Devill and obeyed him who was â—ods enemie and the eyes of them both were opeâ—â—d they knew that they were noked And vers Their eies were opened to see their miseraâ—â—e condition that they had brought themâ—â—lves into Before they eate of it they knew â—othing but good and they were not contenâ—d with this but they would know evill too â—â—d the eating of this forbidden fruit brought â—â—em to know nothing else but evill so now they know good and evill And this aggravated their misery to know what a good condâ—tion then they were in and now what a feaâ—full condition they had brought themselves in to And when the Lord came into the gardeâ— and called to Adam then they ran away anâ— hid themselves after they had sinned thâ— were affraid of God that kept them from thâ— sweete communion of God which beforâ— they eate of that fruit they did enjoy and hâ— was their full happinesse but now they weâ— affraid he should see them and they did whaâ— they could to hide themselves from him bâ— yet he found them out And hee said unto tâ— man hast thou eaten of the tree whereof I coâ—manded thee that thou shouldst not eate And tâ— man said the woman whom thou gavest to 〈◊〉 with me she gave me of the tree and I did eaâ— Gen. 3.11 12. Here the man doth what he can to excuâ—â— himselfe and laid the fault on the woman 〈◊〉 was shee that gave it me and he blames Goâ— for giving the woman to him It was the woâ— man that thou gavest me it was she that gave 〈◊〉 me If thou hadst not given me the womaâ— I had not eaten it for it was through hâ— meanes that I did it if thou hadst not give me her I had not eaten it And the Lord Gâ—â— said unto the woman what is this that thou hâ— done thou dost not know what a miserable condition thou hast brought upon your selves and your posterity for ever For by this thing doing you have lost all your happinesse both spirituall and temporall and procured all manner of spirituall and temporall judgments both here and hereafter For in the day that thou eatest thereof thou shalt surely die And the Woman said the Serpent beguiled me he told me that I should not die but wee should be as God knowing good and evill or else I had not eate it So she excused her selfe and laid the fault on the Serpent And the Lord God said unto the Serpent because thou hast done this thou art cursed and I will put enmity betweene thee and the woman and betweene thy seed and her seed It shall bruise thy head and thou shalt bruise his heele Gen. 3.13 14 15. The Devill hath got an interest in all mankind by their listning to him and believing of him and obeying him they made him their God And man being in this fearefull condition by the Devils getting an interest in him is led by him to doe what hee would have him to doe and there is no remedie to be found by man For in the day that thou eatest thereof thou must dye eternally For the wages of sinne is death Rom. 6.23 The soule that sinnes it shall dye Ezek. 18.4 There could be no way found out by maâ— nor any thing in man that could make satisfâ—ction for those sins that they had committed but God hath found out a way he hath fouâ— out a sufficient ransome to redeeme thee froâ— the wrath of God and the cruelty of the Dâ—vill and sinne and heil which is the Sonneâ— God which was to take flesh upon him anâ— he was to be born of a woman and he was 〈◊〉 make full satisfaction to his Father for all oâ— sins And this is the feede of the woman thâ— would breake the Serpents head Which seedâ— Christ Gal. 3.16 And God was well pleasâ— with man-kind looking upon them in Chriâ—â— what he had undertaken for them and in thâ— fulness of time he was to come and perform iâ— and it was already done in his account Anâ— this the Lord made known to Adam but hâ— had not a cleere knowledge of this but it wâ— typified to him in sacrifices Gen. 4.4 And 〈◊〉 made knowne these things to them in a darâ— way by degrees as was to his glory and theâ— good and so all along the olde Testament 〈◊〉 was typified to them in sacrifices and ordinaâ—ces and ceremonies still in a darke way yâ—â— a more clearer manifestation of him then bâ—fore but all along it speaks of sacrifices anâ— without there wâ—â— nothing to be done Thâ— were to offeâ— Peace-offerings Levit. 3. 〈◊〉 And if his Oblation be a sacrifice of Peace-offering if he offer it of the herd whether it be a male or female he shal offer it without blemish before the Lord And he shall lay his hand upon the head of his offering and kill it at the door of the Tabernacle of the Congregation Aarons sons the Priests shal sprinkle the blood upon the Altar round about This was their Peace-offering it was to make their peace with God which sacrifice was a type of Christ for he was the true sacrifice that then was to make peace for man-kinde to his Father and his blood was shed to sprinkle our hearts or wash our hands from dead workes to serve the living God Therefore was the sacrifices commanded to put them in remembrance of Christ which was the substance and he which they typified and for every sin almost there was to be sacrifices as in Lev. 4. al along the Chap. there it speaks what must be offered and
idolize it but the excellence of man is but flesh even the best of it as all outward gifts without the Spirit of God 1 Cor. 13.1 2 3. Though I speake with the tongues of men and Angels and have not charity I am become as sounding brasse or a tinckling cymbal And though I had the gift of prophesie and knew all secrets and all knowledge yea and if I had all faith so that I could remove mountains and have not love I were nothing And though I feed the poore with all my goods and though I give my bodye that I be burned and hoâ—â— not love it profiteth me nothing All this without love which is the Spirit For God and thâ— Spirit is one 1 John 5.7 God is love 1 Joh â— 8 All these excellent things without the Spiriâ— profieth me nothing Why because our happinesse consists alone in God and not in excellent cutward gifts without him Paul haâ— a great many before his conversion yet hâ— looked upon them as the workes of the flesh for he had not then the Spirit of God Foâ— we are the Circumcision which worship Goâ— in the spirit and rejoyce in Christ Jesus anâ— have no confidence in the flesh Though I alâ— might have confidence in the flesh If any maâ— thinketh that hee hath whereof he might tâ—â— in the flesh much more I Circumcised thâ— eighth day of the kindred of Israel of the trâ—â— of Benjamin an Hebrew of the Hebrews by thâ— Law a Pharisee Concerning zeal I perseâ—ted the Church touching the righteousnâ—â—â— which is in the Law I was unrebukeable Bâ— things that were vantage to me the samâ— counted losse for Christs sake Yea doubtleâ— I think all but losse for the excellent knowledâ— sake of Christ Jesus my Lord. For whâ—â— I have counted all things losse and dee 〈◊〉 them to be dung that I might winne Christ and might be found in him that is not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ even the righteousnesse which is of God through faith Phil. 3.3 to the 9. All flesh is as grasse and all the glory of man is as the flowr of grasse The grasse withereth and the flowre falleth away but the word of the Lord endureth for ever 1 Pet 1.24 25. This glory of the flesh which is compared to the flower of the grasse is the righteousnesse of man the most excellent of man without the Spirit of God as Paul had Yet this must all fall away it cannot stand before the righteousnesse of Jesus Christ but the word of God endureth for ever This word is Christ and he and his righteousnesse endureth for ever and when he and his righteousness appeareth in us and to us It will appeare so glorious and shine with such a burning heat that it will wither the flowre of our righteousnesse and cause it to fall away and be brought to nothing It will appeare so odious and filthy in our fight that we shall be ashamed of it as Paul was and count it as dung and drosse the filchiest things as is and so we shall be desirous to have this righteousnesse of ours destroyed by the glorious comming of Jesus Christ by g DESC = missing EXTENT = 1 span Spirit into us So none of the best of the excellencies of man can bring us to know any thiâ— of God in the mystery it is alone the work 〈◊〉 the Spirit of God without any thing of us Tâ—â— things of God knoweth no man but the Spirit 〈◊〉 God 1 Cor. 2.11 And this Spirit searcheth 〈◊〉 things yea the deepe things of God vers 10. 1. It is the Spirit alone that sees the thing of God 2. It is the Spirit that heares the things 〈◊〉 God 3. It is the Spirit alone that understandâ— the things of God 4. It is the Spirit alone that can doe thâ— works of God 5. It is the Spirit alone that makes us accepted with God For the first It is the Spirit of God aloâ—â— that seeth the things of God Mat. 6.22 Thâ— light of the body is the eye If therefore thine eye 〈◊〉 single thy whole body shal be ful of light Lu. 11 3â—â— This single eye is the Spirit of God and it seâ—â— the things of God for it cannot be the eye 〈◊〉 man Matth. 6.23 But if thy eye be evill thâ— whole body shall be full of darknesse If therefoâ—â— the light that is in thee be darkenesse how great 〈◊〉 that darknesse The eye is that whereby we see the eye 〈◊〉 man cannot see any thing but that which iâ—â— man and all the things of man even the best of them are but evill and the eye of man that seeth the things of man is one and the same with man And therefore it must needs follow that the eye of man is evill for it sees nothing done but that which is evill And if thy eye be evill thy whole bodie shall be full of darkenesse What is darkenesse but want of light and the light is Jesus Christ This is the condemnation that light is come into the world and men loved darkenesse rather than light John 3.19 And the light shined in darkenesse and the darkenesse comprehended it not John 1.5 And that was the true light which lighteth every man that commeth into the world Hee was in the world and the world was made by him and the world knew him not John 1.9 10. So as wee are men wee cannot know God nor any thing of God For if that light that is in us be darkenesse how great is that darknesse If those most excellent performances of man as man without the Spirit of God as Paul did performe before his conversion which is most likest light be darknesse how great is that darkenesse that man is in Man as man cannot comprehend the light of Jesus Christ none can doe it but that which is one and the same with him which is the Spirit of God and he â—s that single eye that sees all the things of God and Christ for they are one and Christ 〈◊〉 promised to send his Spirit unto us But Comforter which is the holy Ghost whom the they will send in my Name he shall teach yâ—â— things and bring all things to your remember whatsoever I have said unto you John 14. â— When the Comforter is come whom I will send 〈◊〉 you from the father even the spirit of truth oâ— proceedeth from the Father he shall testifie oâ— Joh 15.26 The spirit of truth whom the world 〈◊〉 not receive because is seeth him not neither knoâ—â— him but ye know him for he dwelleth with and shall be in you and he shall abide with for ever John 14.16 17. These words Christ spake to his Disciâ—â— when he was present with them in the shaâ— man when he was to depart from theâ— that bodily shape they were unwilling 〈◊〉 he should goe away but he tels them that expedient that he should goe away For if 〈◊〉
hath heard as the Eunuch â—â—d he read in the Prophet Isaiah and Philip â—â—ent to him and heard him read and he said â—â—to him Vnderstandest thou what thou readest 〈◊〉 he said how can I except some man guide me 〈◊〉 8.30 31. The heart of man is darkned that 〈◊〉 cannot understand the things of God Rom. 1. â—1 And that which is darknesse cannot comâ—â—hend light therefore the Eunuch said how 〈◊〉 I understand Can flesh understand the spiâ—â—t for they are contrary one to the other For we have need of one to teach us and it is oâ—â— the Spirit of God that doth know and theâ—â—â—fore it is hee alone that can teach us for 〈◊〉 doth know all things of God for hee is 〈◊〉 with him and is the very God therefore 〈◊〉 knows all things For he searcheth all things 〈◊〉 the deepe things of God 1 Cor. 2.10 As mâ— hath an eye to see and an eare to heare and heart to understand and other members suâ—â—ble for man to see and heare and understanâ— and perceive the things of man So for 〈◊〉 weake capacity God is set forth to us in 〈◊〉 Scripture by those things as an eye to see bâ—â—cause hee sees all things Neither is there 〈◊〉 creature that is not manifest in his sight 〈◊〉 all things are naked and opened unto the eyes of 〈◊〉 with whom we have to doe Heb. 4.13 And he is said to have an eye to see all our actioâ— and hee also seeth all the things of God in 〈◊〉 truth of them as the truth is in Jesus Aâ— therefore he is said to have an eye because 〈◊〉 the eye we see and so an eare to heare Wâ—â— you are in trouble call upon me and I will heâ—â— The eyes of the Lord are upon the righteous â— eares are open to their crye Psal 30.15 He hâ—â—reth all things both the things of God whâ—â— are spiritual and all things else so he is saiâ— have an eare because by the eare we heare for our weake capacity God is said to havâ— eare because he heareth all things And so he is said to have a heart for with the heart wee come to understand thinke know and believe the things of man I know the thought that I have to you saith the Lord thoughts of peace and love and good will Isa 55.8 My thoughts are not as your thoughts Psal 139.17 How precious also are thy thoughts unto mee O God how great is the summe of them So the Lord hath thoughts towards us but we as wee are men know them not and he understands all the wayes of man and knows them for he is the maker of man therefore he must needs know all the wayes of man and he also knows all the things of himselfe and none can know the things of God but that which is one with God and that is alone the Spirit of God and he doth understand and â—hinke and know and believe the things of God For the first he doth understand the things of God Hee it is that doth understand the â—ruth of those things that he doth see heare There is a secret mysterie in all the things of God and it is all hidden from man as man â—e doth not nor cannot know any of them â—or understand any thing of them but the Spirit of God doth understand them all even â—he most secret things of all and all those excellent things that the Spirit of God doth seâ— and heare and understand what the truth of it is they are all purchased by Christ for thâ— children of God and is all kept in store is Christ for us to be revealed by this Spirit iâ— us and to us at the time appointed of the Father So the Spirit of God being given to 〈◊〉 makes us Saints so as we are men we understand not any thing of God yet as wee anâ— Saints and have the Spirit of God this spiriâ— in us understands all the things of God anâ— so by degrees reveales it in us and to us thâ—â— as we are Saints wee understand the minde 〈◊〉 God and those things that are laid up in stoâ—â— for us and this Spirit of God doth thinke the thoughts of God it thinkes all the excelleâ— thoughts that God thinkes for it knowes alone the thoughts of God what he hath to hiâ— children in the purity of them So though 〈◊〉 we are men wee cannot thinke the thought of God nor any thing aright of God yeâ— this spirit of God in us knows al the thought of God to us and it thinkes those thoughts oâ— God that God would have It thinks and sâ— by degrees reveales in us as we are Saints whaâ— the thoughts of God to us are this Spirit 〈◊〉 God knows all the things of God he doth nâ—only understand what the meaning of thâ—â—â— things are that hee sees and heares but hâ—â— knowes them to be very truth because hee is one and the same in it therefore man cannot know any thing of God For as he is man he is not one with God and to know is to be certaine that it is so and how can man be certaine that that is truth that hee can neither see nor hear nor understand it to be so But the Spirit of God is one with God therefore hee knowes it to be truth for hee searcheth all things and knows them all yea the deepe and most secret things of God all is for the Saints So the spirit in us knows all the things of God though man as man is quite ignorant and knowes not any thing of the ways of God so this Spirit brings us as we are Saints to know the things of God in his time Prov. 2.5 6 7. Then shalt thou understand the feare of the Lord and finde the knowledge of God For the Lord giveth wisedome out of his mouth commeth knowledge and understanding Hee layeth up sound wisdome for the righteous This Spirit doth bring us to know God for wee must first know God before wee can know the things of God so the Spirit leadeth us in that way that brings us to know God and that way is Christ Jesus for through him wee know God and hee brings us to the knowledge of Jesus Christ which to know him is to know the fulnesse of our happinesse for out of him God is an enemie to us but in him God is as well pleased with us as he is with Christ for through him wee have free passage to goe to God and Paul prizes the knowledge of Christ above all things in the world Phil. 3.8 Yea doubtlesse I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and do count them but dung that I might winne Christ and be found in him For to know Iesus Christ is to know al things for we cannot know him as he is but we shal know what we are in him Ephes 1.17 18. That the God
is called flesh and it is an enemie against God The seed of God 〈◊〉 us is called Spirit and the seed of the Devil 〈◊〉 us both the grosse seed and that seeming glorious seed is called flesh and there is a striâ—ng and strugling in us betwixt them for the â—eed of God works mildly and by degrees in 〈◊〉 and receives the power from God and reâ—â—nes all the praise to God it would not have â—ny thing ascribed to us in the least degree It makes no hast but is willing to stay the Lords â—easure Isa 28.16 Hee that believeth shall not â—â—ke hast And it is the Spirit in us that doth â—elieve and he doth not make hast that is wilâ—ing to waite upon God and stay his leasure while hee doth manifest himselfe in us in that â—ay that the Spirit doth desire it for us Cant. 2.7 I charge you O daughters of Jerusalem thâ—â— yee stirre not up nor waken my beloved untill hâ—â— please He makâ— us wait patiently upon God usâ—â— the means as prayer hearing and readingâ— but not at all depend upon them but to looâ—â— higher and see God above it yet hee is maâ—â— times pleased to manifest himselfe to us 〈◊〉 his Spirit in the meanes and our comforâ— consists only in him who is the fulnesse of oâ—â— happinesse and not in the strength of our peâ—formances but the righteousnesse of man is 〈◊〉 enemie to this it will not stay the Lords leâ— sure but doth strive and struggle with Gâ—â— for that which it would have and cannot be 〈◊〉 quiet while hee hath it and will not let Goâ— have the honour but keepe it to their selveâ— though God shall have it in words but not deeds for if we think to be saved by it anâ— without it we shall not be saved doe we noâ— ascribe the honour to our selves because wâ— performe that righteousnesse that we looke be saved by And this is a great policie of thâ— Devill to destroy all man-kinde for hee saâ— that his first policy was brought to noughâ— Then he seekes to destroy us by our own riâ—â—â—teousnesse making us believe that it is the riâ—â—â—teousnesse of Christ because without his riâ—â—â—teousnesse we shall not be saved and so maâ—â— â—s to depend upon it and take the honour from God and ascribe it to our performanas and keeps us from desiring after the righâ—ousnesse of Christ And when as God saith â—ooke unto me and be ye saved from all the ends â—f the Earth The Devill saith Looke unto this â—â—ghteousnesse of the flesh and see that yee have â—â—at and ye shall be saved for without it ye shall â—â—t be saved And this he doth to rob God of is honour and to keepe all man-kinde out of â—eaven and he works it so craftily in us that â—â—r as we are men and women cannot perceive 〈◊〉 we cannot be brought to believe it while God doth shew us it by his Spirit it is a very â—angerous thing and the higher wee grow in 〈◊〉 the more dangerous it is for there is noâ—hing under the Devill that is so great an eneâ—ie to God as our rightteousnesse It is Antiâ—rist in the mystery it opposeth Christ in all â—s ways and persecutes him in all his wayes â—nd exalteth it self in all his ways above Christ â—â—d will not have Christ to reign over us in his â—â—y nor he to save us but that he would reign â—â—r us in the Devils way and that should â—â—e us And so long as we live to this righteâ—â—nesse of our owne we live to our selves and 〈◊〉 to Christ and this seede is in all the chilâ—â—en of God and the seed of Christ is hidden it in us like gold that is mixt among a great deale of drosse that it cannot appeare so paâ—â— to us as it is in it selfe yet that which is gold is without drosse and is excellent even so thâ—â— seede of God in us is mixt with the seed of the Devill yet that which is of God is perfect pure there is no drosse in it but it cannot appeare so to to us by reason of that drosse of oâ—â— righteousnesse mixt with it and so farre as there is any thing in us and to us that is of Jesus Christ made knowne to us though it be but in a small measure it is reall truth but sâ— farre as it is not reall pure truth as the truth 〈◊〉 in Jesus though it appeare never so gloriouâ— that which hath not the truth in it is of Anâ—â—christ the seede of the Devill in us but thâ—â— which is reall truth so farre as it is truth 〈◊〉 is of God although it be mixed with fashood but this seede of the Devill which hee sowed 〈◊〉 us through envie to rob God of his honour and to destroy all man-kinde shall never dâ—â—stroy the children of God for Christ haâ—â— broken the head of the Devils policie but thâ— seed of the Devill shall not wholly be destroyed in us but God will get himselfe honour uâ—on it by the discovering of it by the pure lighâ— and cleare manifestation of the truth of Châ—â— made known to us by the Spirit revealing 〈◊〉 us what he is in us and what wee are in hiâ— By degrees he will make known his love toâ— and as he doth reveale himselfe to us in his owne righteousnesse the wayes of Antichrist will be discovered and his glory will out-shine the glory of Anti-christ and it shall appeare grosse darknesse to it and we shall be ashamed of it and as the light of Jesus Christ appears by his Spirit in us that seeming excellent glorious righteousnesse of our flesh which is Anti-christ in the mystery in us which opposeth light and is nothing but that which is contrary to it shall bee destroyed by the comming of Christ spiritually in us These two seeds are typifâ—â—d out to us by Isaac and Ishmael Gal. 4.22 23. For it is written that Abraham had two sonnes the one by a bond-maid the other by a free woman But bee that was born by the bond-maid was after the flesh but he of the free woman was by promise The son of the bond-woman which was Ishmad did cypifie Anti-christ in us this comes by nature and Isaac which was borne of the free woman was a type of the seede of God in us the Spirit of Christ which is borne in the new birth by promise and not by nature But as then hee that was borne after the flesh peâ—fâ—cuted him that was borne after the Spirit even so it is now neverthelesse what faith the Scripture Câ—st ouâ— the bond-woman and her son for the son of the bond-woman shall not be heire with the son of the free-woman The righteousnesse of man must not be purged but câ—st out it persecutes Christ it shall not be heire with Christ and all the promiseâ— of God is to this seed of God in us and it is this that God loves so dearly Gal. 3.16 Nâ—w to Abraham and his seede were the promises made He
is 〈◊〉 Ishmael that persecuted Isaac Object But ought wee not to punish open â—â—etiques and blasphemers for if wee doe 〈◊〉 punish them they may seduce abundance â—eople and bring them into their blaspeâ—us wayes Answ All the way that ought to be used is the preaching of the Word which is the sword of God For the word of God is quick and powerfull and sharper than any two-edged sword piercing even to the dividing asunder of soule and spirit and of the joynts and marrow and is 〈◊〉 discerner of the thoughts and intents of the heart Heb. 4.12 And in Revel 1.16 speaking there of Christ it saith Out of his mouth wenâ— a sharpe two-edged sword which is the Gospel And it is the power of God to salvation Rom. 1â— 16 And I saw another Angel flie in the middeâ— of heaven having the everlasting Gospel to preacâ— to them that dwell on the Earth and to every nation and kindred and tongue and people Sayinâ— with a loud voyce fear God and give glory to him for the houre of his judgement is come and worshiâ— him that made heaven and earth and the Sea anâ— the fountaines of waters And there followed another Angel saying Babylon is fallen is faller that great Citie because shee made all Nation drinke of the wine of the wrath of her fornication Rev. 14.6 7 8. Ye may see how powerfull the preaching 〈◊〉 the Gospel is to the destroying of errours Thâ—â— is the sword of the Spirit which is the Word God Ephes 6.17 which is powerfull to the beâ—ting downe of all strong holds of Satan And it sharper than any two-edged sword and will destroy this great City Anti-christ and 〈◊〉 it downe to the ground for this will â—nt â—â—nder all the joynts whereby it is joyned toâ—â—ther and the very soule and spirit and â—â—arrow of it whereby it doth live even the â—â—y life of it shall be destroyed by the preaâ—ing of the Gospel for this doth find out the â—â—undation of the building of Anti-christ and â—â—ll it downe and the building will fall of it â—â—fe and we are commanded to use this way â—â—d the Apostles did use this way and no oâ—â—er and they found it very beneficiall for by they were brought out of their errors and â—â—re was daily abundance added to the â—â—urch such as should be saved False doctrine â—â—th not so much power to build up errours 〈◊〉 the Gospel of Jesus Christ hath power to â—â—roy them if it be rightly preached and if 〈◊〉 goe any other way to worke in beating â—â—ne errours it will not doe it though you â—â—â—secute them to the death it will make it â—â—ead the more and make them that you perâ—â—â—te the more zealous for it I beseech you beloved take heed of these two â—â—â—gs of closing to all that we hear and builâ—â—â—g upon it before God makes it truth to us â—his Spirit and of hating and persecuting 〈◊〉 which is not truth to you for it may be â—â—â—th though God hath not made it knowne to you therefore hate it not nor persecutâ— it lest you are found to persecute God Judgâ— not before the time but leave all to God foâ— to him we stand or fall for that which is noâ— of God shall fall at the last But whatsoevâ—â— you heare desire the Lord to teach you by hâ—â— Spirit whether it be truth or no and waiâ—â— upon God using the meanes as hearing aâ—â— reading and the like but not depend upon 〈◊〉 but see God above it while hee doth please reveale himselfe to you and shew you what truth and whensoever he doth any time maâ—â— knowne any thing to you to be truth by suâ—â—â—cient grounds according to the word thouâ—â—â— it be never so sudaine that embrace and â—â—tertaine and rejoyce at any manifestation the love of God to you Despise not the day small things and though you see others soâ—â— higher in the enjoyments of God and in 〈◊〉 wayes of God than you yet be not troubâ—â— at it nor doe not envy their condition 〈◊〉 he is the same to you as he is to them thouâ—â— you see it not for the Lord saith he will faâ—â— Christ as a naile in a sure place and he shall be a glorious throne to his fathers house And shall hang upon him all the glory of his fathers hâ—â— the off-spring and the issue all vessells of â—â—quantity from the vessels of cups even to all vessels of flagons Isa 22.23 24. They all 〈◊〉 upon Christ even the small cups which are â—e lowest Saints as well as the flagons which â—e high On all the vessels in the house of the â—ord is a glorious one for it is Christ that â—akes them so and bee not troubled because â—ou seest many several opinions in the world â—or God is not limited to any one of them â—â—r God hath and will reveal his whole mind â—o his Church but every particular one knows â—ut in part and opinions are but the shels â—t us not strive for them for wee cannot live â—pon them if wee have the kirnell it is sufficiâ—â—t which is Christ for he is the substance â—nd all things else are but shels to him and let 〈◊〉 be willing for him to lead us by his Spirit â—nd he will lead us in the right way and they â—hat are grown high Saints and have abunâ—ance of enjoyment let them not despise nor â—â—dervalue those that are low There is all â—anner of growth of Saints among us and I â—peak to al sorts of you do not uÌ„dervalue those â—hat are not as you are for we are all brethren 〈◊〉 Christ and so wee are to esteeme one anoâ—her if there by any appearance of godlinesse â—â—â—r my dove my undefiled is but one Cant. 6.9 Give no just occasion to any to scandall reâ—igion become low to those that are low yet speaking the truth but in such a way as they may plainly understand you doe not speake of high mysticall things to those that are very low except ye speak them forth in a very clear manner for being they cannot understand it they conclude it is heresie so by it religion comes to be scandaliz'd but this meate is too strong for babes they must be fed with milke as Paul did 1 Cor. 3.2 I have fed you with milk and not with meate for hitherto ye were not able to beare it Heb. 5.13 14. For every one that useth milke is unskilfull in the word of righteousnesse for he is a babe But strong meate belongeth to them that are of full age even those who by reason of use have their sences exercised to discern both good and evill .. So by degrees feede them as they are able to beare it and do not dishearten any though they are never so low for consider that once ye were low your selves therefore bear with their weakenesse and infirmities And beloved let not us make a rent or schisme in this body the Church of Christ let not the Presbytery despise those that they call
Independents nor the Independents despise the Presbytery and those that are neither of them let them not despise either of them for those that are the children of God what form soever they are in there is the seed of God in them though it be covered with a great deal of drosse that the seed of God doth little appear yet that which is of God is pure wheresoever it is though Anti-christ appeareth more in â—hem than Christ and seduceth them and â—hey cannot see it while Christ doth break oâ—en his seales to us and as hee breakes open a â—â—al to us then we come to see more light then â—e see what grosse ways of Anti-christ we have â—een in then we come out of that forme into â—nother that more seeming glorious forme â—han the other that we were in before but Anâ—i-christ will reign in us in this form as well as in the other that we were in appearing more glorious to us then hee did before and when the Lord comes and breaks open another seale to us and brings us up higher to himselfe and â—hews us more light than we saw before then wee see what a darke way wee were in before then wee come out of that forme into another forme more glorious than the other even the most purest and glorious form that we can find in all the Scripture Thus the Lord brings us from one thing to another from Papacie to Presbytery from Presbytery to Independency and the Lord is in every one of these formes to his people while hee brings them out of it and Sathan also doth transforme himselfe to an Angel of light and will be in that form to you for now you are out of an Anti-christian way and thinke your selves safe but you may hug and embrace Anti-christ in the mystery when you hate him speak against him in the history and the more glorious form you are in the more secure you thinke your selves and are ready to say let us here build Tabernacles And beloved wee make goodly Images to our selves the more glorious our forme is the more glorious images we make and the more liker God the more dangerous for that which is not purely of God so far as it is not of God it is of Anti-christ and we make an image of it and that which is like Christ for Anti-christ doth appeare in us like Christ we doe not know him from Christ therefore let not any of us despise each other or undervalue one another for Anti-christ doth tyrannize over us all some in one way and some in another and hee it is that causeth us to despise and undervalue one another for that which is of God is loving and kind to all and meeke and milde and causeth us to forgive one another and forbeare one another and overcome one another with love When Christ comes and breaks open another seal to you then you will see that yet you are in the darke for that light which now you have is a great light to that which you saw before but it is but darknesse to that light which shall appeare to you and then hee will shew you that a great deale of that in you which you thought was spirit will appeare to be but flesh which is of Anti-christ CHAP. XVII How God brings his Church into the wildernesse THere is a spirituall wildernesse that Christ brings his Saints into before hee giveth them a full possession of Canaan that is that glorious inheritance which is Christ A wildernesse is a barren place he will strippe us of all our excellent things so far as it is not purely of himselfe hee will come with the North-winde and nip and deaden and blast all our most excellent performances that wee shall have nothing to trust to but see our selves in a barren condition like a wilderness The church of God hath been in the wildernesse ever since Anti-christ began to reigne and Anti-christ is that which is like Christ yet opposeth Christ and it began in the Apostles dayes for no sooner is there any thing of Christ made known but the Devill will transforme himselfe as like it as may be and labour to set up his way in us and opposeth the way of Jesus Christ For every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Anti-christ whereof you have heard that it should come and even now already it is in the world 1 John 4.3 Little children it is the last time and as ye have heard that Anti-christ shall come even now there are many Anti-christs whereby wee know that it is the last times 1 John 2.18 That which doth deny Christ any other ways in the history or in the mysterie in what manner soever it be so farre as wee hold any thing that is not the pure truth of Christ so farre as it is not truth it is of Anti-christ though it appeare never so glorious and it is said that there are many Anti-christs because hee appeareth in many wayes to us but he did not reigne in the Apostles time so as he hath done since for the Gospel was then purely preached but Christ told his Disciples what things should come to passe Mat. 24.15 When yee therefore shall see the abhomination of desolation spoken of by Daniel the Prophet stand in the holy place whoso readeth let him understand When the Lord openeth our eyes that wee see it before us and in us then wee come to read and understand that the abhomination of Anti-christ being set up makes the truth of Jesus Christ desolate for that light that shined in the Apostles dayes hath beene quite put out and the Church hath been led in a very darke way for the minde of God hath beene sealed up with seven seales and all the time that the booke is sealed up the Church is in the wildernesse and there shee hath a place prepared of God and there she should be fed a thousand two hundred and threescore days Rev. 1.26 And this was the time of the two Witnesses prophesying And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes cloathed in sack-cloath Rev. 11.3 God hath some alwayes to speake forth his pure truth in some measure and they that speake forth the things of Christ are the witnesses of Christ and they prophesie in sacke-cloath which signe of sorrow and mourning when there is but little manifestation of Jesus Christ then we are kept under by Anti-christ both outward and inward and then is the time of mourning Can the children of the bride-chamber fast while the Bride-groom is with them but when the Bride-groom is taken from them in those dayes shall they fast And when they fasted they used to be cloathed in sack-cloath which doth appeare that the time of the Church being in the wildernesse having then but small appearance of the Bride-groom to them then is