or to be understood in a quite other sense then as if we should live by faith in any such person as the Scripture seems to speak of in such expressions and then for indeed if Satan get a man once to question the Word of God hath God in saying said thus he will soon bring him to believe contrary to what is said Ye shall not surely die then I say 4. They come to this that there is no such person glorified nor to be expected to come personally to judge the world as the Scripture literally speakes of and that its a poor low thing if not a piece of Idolatry too to worship God in a Mediator 5. Then they grow with that to deny the Resurrection of the body and tell us the Resurrection is already past all that 's to be met with 6. Then to this that there never was any such man or person as Jesus Christ but that all is an Allegory and it signifies nothing but light and love and such good frames born in men and there crucified by corruption and then again reviving and prevailing 7. Then they go a step higher some of them and know no difference between good and evil those actions that they did before and judged evil according to the Scripture are now no sin in them what ever they be and now they are as high they think as Adam in his first state if ever there was such a one they know neither good nor evil though they do much evil and no good and then they can ascend little higher but 8. To think God is all things and all things God and then they are high enough above all Religion and can step no higher or no lower rather then to Atheisme And thus by many steps they go or tumble rather down into the chambers of Death from whence there is no returning But this they see not at first nor do all that turn from the truth go down alike Some stay longer in one step and some in another some get to the lowest step more suddenly some more leasurely c. But all of them are in great danger to go down to ruine These and such like oh ye Saints are you dangers in this state of imperfection to be encountred and set upon with such deceits as unless your election be firm and the Word of God well rooted in you will vilely shake you and pâ—… you to some grief and trouble to crowd through them To say nothing of the hot persecution that these are likely to raise that the ancient prophecies may be fulfilled of slaying the witnesses even all that will faithfully bear witness to Christ Jesus making them as contemptible as dead carkases and rejoycing over them if God shall permit them power and authority especially if also they come to that as is foretold to work lying signs and wonders which will make such a shaking in the Churches of God as will indeed hasten Christ to his coming but pervert so many too and so dead the hearts of others that when he comes he shall scarce find faith in the earth as himself hath foretold us Sect. 9. Of other Temptations THere are also besides these forementioned many other temptations that ye have to encounter with which I shall not insist upon least I grow voluminous as Temptations to distrust and desperation To distrust and sadness because of outward trials wants and chastisements which out of a fatherly care God will exercise you with in this life some in one way some in another that ye might not settle upon the world and forget your resting place and that he might purifie and purge you from your corruptions that ye might be made partakers of his holiness concerning which the Holy Ghost instructs us in the Epistle to the Hebrews that God speaks to us as to children saying My son despise not the chastisement of the Lord neither faint thou when thou art corrected of him for whom he loves he corrects and chasteneth every son that he receives so that if any be without chastisement or nurture whereof all are partakers he is a bastard and not a son Heb. 12.6,7 c. Those corrections then are fatherly nurturements for our good and salvation and so to be accepted by us But whatever they be as from God yet Satan having a foolish sensuall heart or principles in the heart to work upon will be playing the part of an evil slave and suggest hard thoughts into our hearts as if they proceeded from Gods hatred of us And so from sense of corruption yet remaining in us he often assaulteth to cast away the confidence we have in Gods goodness and perswades us that He loves us not or is not faithfull c. Which thoughts listened to surely oppress some in their way and makes their Spirits utterly faint within them Yea to desperation he often hence endeavoureth to thrust some from the consideration of their sinfull failings and backslidings the hidings of Gods face want of visits from him want of fruitfulness in themselves c. And might he have his will He would here surely devour and undo many some he setteth on more violently this way and some in the other wayes but all in one way or other must expect temptation and therefore had need girt up their loines prepare themselves for the encounter and therein quit themselves like men that they may overcome and the crown of righteousness be given them And indeed the promises of enjoying the glory of that state to which they are called in the eternall Kingdom are pronounced by Christ upon such as shall endure temptation and overcome and not be overcome of them Now that Saints may as well stand fast in the day of their oppositions and wilderness walkings as be minded of their condition and dangers thereunto belonging I shall proceed in the next place to lay down the helps afforded of God for their overcoming and oh that God may so overcome all our hearts thorowly to close with them and faithfully to make use of them and walk in them that we may be able to withstand and put to flight the wicked one working out though not working for finishing though not by our own strength fetching in our own salvation CHAP. IIII. Shewing the Remedies against Temptations Sect. I. That God hath provided us Remedies THe consideration of your present weaknesses with the sharp warfare in which your state standeth here in the flesh if looked upon alone might breed discouragement in your hearts and make you say as sometime the unbelieving Israelites though the Land that 's given the state we are called to of grace be never so good in it self yet it s too difficult to be attained by us the Cities are walled up to Heaven the enemies Gyants in power number and subtilty too many for us Therefore my Brethren I must intreat you to come on a little further with me or rather to look back to what I minded you of in the
his Sacrifice sanctifieth men and makes them Saints or holy unto God it being the anointed one Christ himself that is their sanctification by being in him they become separared from the world and are made Gods lot part and portion a people holy to him Saints then are a people created in Christ Jesus or begotten and born to God in the Knowledge and faith of his Son by the power of the Spirit a people born of the Promise of God or word of Promise that is the Gospel concerning Christ raised from the dead and the salvation that is in him Gal. 4.24,25 Acts 13.32.33.1 Pet. 1.3 and 3.31 The manifestation of God his Mind Love Grace and Goodness therein being that water in the Word flowing from beside the Altar of God of which it behooves that men be born through the power of the Spirit working therein or else they cannot inherit the Kingdom of God Ezeck 4.7 That 's the Free-woman the Jerusalem that is above the mother of us all by this a man drawn to Christ quickened up and devoted to God in him is made a Saint of God So that in this Saintship there are these two things to be minded 1. That God in the word of the Gospel concerning Jesus Christ and his Death Resurrection and Mediation hath shined in his love to the soul and thereby hath begot and in some measure quickned up a man to a lively hope a hope in God and that founded upon nothing of his own nor any fruit of the Law in him whether sorrow humiliation reformation legall conversion work indeavour frame or vertue found in him but only the grace and love of God as manifested in Christ Christ dead for him and risen for him and glorified of God for and to him received into his heart by faith is there become the hope of glory to him the sight or belief of Christ crucified for him drew him in to beleeve not his conceited act or fruits of beleeving made him judge Christ crucified for him 2. That the love and grace in Christ thus apprehended by him and giving him hope changes him into the likeness of Christ principles him God-ward puts a law of love into his heart and carries him after God and so devotes him unto God to Christ to be his and for his praise So that in a Saint of God there is neither a hope bottomed upon his changing and endeavors nor yet a dead hope without a change but a change and renovation springing from his hope and that hope from grace discovered in God by Jesus Christ in the power of the spirit he hath his life in love and lives to the God of Love And every such soul as from the grace of God in Christ is quickened up to hope in God and in that hope given up to be God's Christ's whatever difference may be found otherwise in the flesh or in some opinions not essentiall to the faith is a Saint of God whether for the Scripture makes this difference 1. Children weak and as it were but embrio's Christ not yet formed in them Gal. 4.19 their apprehensions of Gods love in his Son but weak and small and so their hope and faith but little and weak wavering staggering not as yet setled and confirmed and made strong in Christ who therefore are to be tendred and more warily walked toward and as it were nursed up with wholesome words like milk and not roughly dealt with lest they be broken and lest by any abuse of our liberties or any other way they be scandalized and offended or 2. Young men such as are strong and have overcome the wicked one have endured temptations and have the word of God somewhat setled and abiding in them and therefore ablet to bear and not so soon stumbled nor in so great danger of miscarrying or 3. Farhers men well grown and long experienced and so more usefull for begetting and training up others in the knowledge of Christ 1 Joh. 2.14.15 And to all such as thus by the word of the Gospel and the grace or love of God therein discovered to them in the Death and resurrection of Christ have been emptied of themselves and their filthy confidences and rejoycings and are begot to hope in God and framed to the love and likeness of God in some beginnings or in further growth do I bend my following words with the severall counsels and instructions therein given CHAP. II. Sect. 1. Of the estate of the Saints ANd first of all I desire you to minde the state in which you are which admits of diverse distinct considerations For a Saint is in a measure proportioned to Christ and there is a great deal of likenes between them though also mixed with much unlikeness Christ had a twofold nature and discent each of which had its distinct properties of God and of man the Son of God and the Son of man according to the flesh and according to the Spirit according to the flesh of the seed of David according to the Spirit the Son of God and so declared to be with power in the resurrection from the dead Rom. 1.2.3 According to the flesh the Jews knew whence he was and stumbled at him according to the Spirit they knew him not whence he was nor did acknowledge him according to the flesh he was put to Death and died according to the Spirit or in the power thereof he was raised again He was a man a man anointed of God with the holy Ghost and power So is every reall Saint or Christian he is to be considered as a man and as a Saint as of Adam as in Christ of God according to the humane nature that he hath by generation in the flesh and according to the divine nature which he partakes of in the Spirit He is neither all flesh nor all Spirit but hath something of both though yet neither in the same way had Christ his flesh as he hath neither hath he the Spirit in the same immeasurable fulness as Christ had so that in that regard there is also disproportion between them the very flesh or body of Christ was so of God that it was not by immeditate humane generation and he was so the Son of God in the Spirit that he also was and is God and all the fulness of gifts and grace was and is in him not so the Saint he hath his flesh by humane generation as other men and he hath a measure of the gift of Christ in one way or other but no one hath all nor can communicate to others as Christ can The man Jesus Christ was the Son of God by union with the word so are the Saints but not in the same manner there the word was made flesh and the person so made is yet called the word here the word is united to the soul by faith yet so as it s not made to be flesh or man nor the person in whom it is is made the word there he was the
word before he was made flesh here the person neither was nor is the word There was Death according to the flesh so there is in the Saint but not so here as there for Christ died to take away Sin and was made an offering for sin but not so the Saint the Saint dies because of sin in him according to the flesh that being quickened in the Spirit he might more gloriously live to God but his Death in the flesh makes no expiation for sin nor is he the propitiation for any others therein He also rises again with Christ but not for such end as Christ he rose for our Justification but not we for any others but to enjoy the benefit of that that we have in him yea in this also there is another vast difference between Christ and the Saints that in the Saints are these three things 1. The substance of man consisting of body and soul 2. The flesh old man or sinfull disposition in them and 3. The Spirit 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
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
goodness anâ—… through them believed sometime fell awâ—… when tempted in the withdrawings of theâ— though they see the same mighty works thâ—… others did that abide faithful the reason of was because the Word was not mixed with faiâ—… in them they believed when and because they 〈◊〉 so great things but blessed is he that believes 〈◊〉 seeth not as our Saviour said to Thomas 〈◊〉 when they that believed because of their sighâ— came to want sights their faith failed and theâ— were easily drawn aside into rebellion a coâ—… trary sense begat contrary thoughts in theâ—… they being led by Sense and not by the Worâ—… which abide the same without alteration on thâ—… otherside Abraham who believed not according to what was in his sense for there all thing went contrary to what he believed for but aâ—… cording to what was spoken gave glory to Goâ—… and abid stedfast knowing that however Goâ—… dealings altered as to his sense yet the Word 〈◊〉 God altered not and so his faith being buâ—… upon that abid stedfast and he obtained 〈◊〉 honour to be called the friend of God And truâ—… it s to be minded that divers who have turneâ— aside from the Faith of Christ were such as hâ—… not their faith and joy springing from what thâ—… Word recorded but from their sense and setting yea sometimes fancies and conceits wheâ—… they have seen and felt or fancied something of of God then they have believed but when God â—hath withdrawn again then they have been All â—…mort and not having the Word within them to support them and lead them to a patient waiting for his counsels they have readily â—istened to any doctrine that promises less trials and more sensible satisfaction and so into such as â—…ve have spoken of whence they are called Sensual as not having exercising and living by Faith â—ut rejoycing and living upon and impatiently â—oveting after matters of sense 3. Such also as are high minded and puffed â—p with conceits of their own attainments These thinking themselves out of the reach of all danger presume to neglect the way of God to â—eight Ordinances and Fellowships of the Breâ—hren praying and watchfulness and matter not â—o hear any doctrine accompany themselves with any people throwing themselves from the â—inacle of the Temple in confidence that the Angels of God shall keep them and so they are â—or their tempting God justly punished of God â—…y false Angels hurrying them into strong deâ—sions as was before noted 4. They that are curious and unsober in their â—esire of Knowledge and trusting to their own â—apacities and abilities undertake to pry into all â—ecrets looking into things which they have â—ot seen rashly puffed up with a carnal minde hese soaring up above their bounds and goiâ—… tbeyond the proportion and measure given theâ— are often met withall and mounted up 〈◊〉 Satan till they fall into his * 3 Tim. 3.6 The word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signâ—… as well fault as punishment fault and condeâ—nation 5. Others not unlike the former through stability have itching ears and are desirous novelties and not abiding in and cleaving what they have heard and received of God 〈◊〉 to try conclusions and rather to taste someâ—… of every way then to drink well of any thoâ—… what they have met with God and his Spiritâ— 6. Others through leaning upon the wisdâ—… parts holiness professions of men having soâ—… in admiration and judging them as infallibiliâ—… when they see such persons holy humble â—…rent and well gifted in the eye of man or 〈◊〉 make great boasts of themselves and their attâ—ments speaking great swelling words to be gâ—… in such wayes then they leaning upon them 〈◊〉 with them being built more whatever thâ—… pretend of ceasing from man upon their proâ—…sions holiness parts attainments then uponâ— Word of God it self held forth to them Korah Dathan and Abiram being men of nown famous in the Congregation drew them company into Rebellion with them because likely many admired and leant upon them So these such a one say they of such parts gifts abilities experience are of this or that minde sure they cannot be deceived but they regard not whether it be according to the Word of God and held forth in and suitable to the Scriptures but seeing such imbrace it they follow with them and will stand and fall with them though into distruction forgetting that the Apostle Paul adviseth that though He himself an Apostle or Angel from heaven should preach beside the Gospel already delivered they should be held as execrable and accursed Gal. 1.8,9 Alas though these see many things in those they lean on below either Paul or an heavenly Angel yet their parts gifts profession of experience c. is such as they will venture soul and body upon them And no marvel if when the Stars fall that they steer their course by they split upon the Shelves of Temptation and Delusion that are steered by them 7. Ambitious persons that desire to be or to be thought to be above others and to attain to the highest steps that any boast of these reaching out after greatness sometimes make more haste then good speed and so swell beyond the due bounds of Truth that they fall into gross error 8. Some also through Coveteousness and such like evil affections nourished by them easily imbrace such things and God justly leave them thereunto as may least cross their getting or keeping worldly principles and so if they can meet with a profession that will promise as large or larglier then any and yet wil baâ—… them all attendance in Ordinances and sparâ— them more time for their earthly imployments and not indanger them to sufferings be cause they may suit with any thing they wilâ— not be hardly perswaded thereunto but presently strike hands with it what ere it coâ—… them as to their utmost happiness These anâ— such like are in danger to be snared Aâ— also 9. All that love to live as they list and to follow their own ungodly lusts such as these are oftentimes with those temptations turned asidâ— and taken but yet not all at once they go usâ—ally gradatim as it were by steps to the depth of Satan 1. At first its but this that ordinances anâ— poor carnall things and not only to be liveâ— above but without also and it s a state of moâ—… pefection to sit loose to them and disregarâ— them 2. Then from that the Scriptures are poâ—… low things an inky Divinity a dead letter full of fallacies and uncertainties and contradictions not much to be heeded especially according to what they say in the letter every liâ—… must have another meaning then the letter holds forth to us 3. Then they go yet higher and say and beleeve that the doctrine of Christs death and Resurrection ascension priesthood and mediation as things done without us is but a beginning fit for novices not to be dwelt in but to be left again and forsaken
stories as that a cock scratching up a dunghill found a Jewel and finding it wisht rather that he had found a kernel of Barley in which he intended not to tell a real story of any Dunghill Cock but under that devised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fable to set forth the folly of vain men who if they light of some pretious Truth or meanes of understanding prize it not but prefer some small worldly commodities or pleasures before it as better suiting their principles and dispositions and so under a Tale of a Frog and a Mouse fighting till the Kite catch them both up and devoured them he sets forth the way and issue of civil dissentions in which while both parties fight against each other they both become a prey to some third common and more potent enemy And under the Tale of a Dog passing over the water with a piece of meat in his mouth catching at the shadow of it and loosing the substance he declares how foolish vain men having some substantial Truth and catching at some vain shadow of Truth as if it were another or a more substantial truth loose and fall from that substantial Truth that before they were possest of Such is the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devised Fable Now the Apostle Peter tells us that they did not so declare the coming of Christ as if what they declared of Christ as born of a Virgin the Word made flesh and as opposed by Herod and other enemies working Miracles dying rising and ascending was but a witty representation of something done within them as of Truth born in an honest and innocent heart and there opposed by Corruption and Lust yet after some strength attained teaching many good Lessons to the soul and doing great works in it curing its blindness healing its lameness inlivening it from its deadness sometimes again stifled as it were by corruption and darkness but yet after a while getting the upper hand again and obtaining a more glorious conquest ravishing the soul and carrying it up into heavenly joyes and consolations Verily if this had been the thing the Apostles meant in speaking of Christ his Incarnation Sufferings Teachings c. and all the History of Christ but deviled to set this forth they have declared as plain and manifest and yet as wisely a devised Fable as ever Aesop devised to represent his moral instructions But the Apostle tells us lest we should be beguiled and led into such a fancy that they did not follow any such thing when they preached Christ but told us a true History and that that was the true Grace into which they have instructed us 1 Pet. 5.12 .. It s a truth indeed and that plainly asserted too in the Scriptures that while w◠behold the glory of the Lord with open face as in a Glass we are transformed into the same image c. that there is a great resemblance between the word of essence or Word that is God made flesh in the person of Christ and the Word or revelation of the grace of God in Christ united to our hearts by faith this conforms us unto Christ in Death and Resurrection It is opposed by corruption and growing up getting roote or dwelling richly in us teaches and admonishes us and keeps us safe in the midst of corruption from being overcome of it yea inasmuch as the Spirit of Christ is in it it gives the soul understanding and fills it with life power and salvation or rather Christ doth all this by it through his Spirit 's working effectually in it possibly to corruption at some time may cloud and dead its operations in some hour of temptation and day of desertion and it may break forth again and shine more gloriously in the soul after such a condition by the power of the Spirit quickning it in us and it may then raise us up in our spirits more gloriously and lead us up to heavenly consolations and all these things may be found attested in the Scriptures but yet this is not that coming of Christ in the flesh the Death and Resurrection of him declared in the Gospel but in some things the fruit of our sinnings against God or of his hiding his face by way of trial of our faith and in other things the fruit and operation of the Spirit of God sent unto us in Christ Name who suffered and rose for us We are to distinguish between the sufferings of the Humanity in the person of Jesus of Nazareth with its Resurrection and Glory his being made Lord and Christ c. and the conformity of the Humanity to him in his members by the working of his divine Spirit in them through the faith of him and not make the things affirmed of the head meet devised things to set forth Truth in the members nay deny the head and make him but a fained type of the members as they that hold not the head Col. 2.19 or ascribe not to the Humanity that suffered rose and ascended or to Christ as in it the true nature of a head I am the larger in this because it having a shew of wisdom beguiles many from the head of all principality and power the Lord Jesus Col. 2.8.10 and as was foretold by the Apostle causes them to turn asideto Fables or rather to turn the Gospel into a Fable This turning all into an Allegory is as notable a baite as any Satan can fish with for if a man be once brought to that that he thinks the Scriptures hold not forth the mind of the Spirit in and according to its expressions but speak of other things then it will follow that the literal expressions will not be much heeded but some spiritual pretended mystery looked for to resemble the things spoken of and then Satan himself transforming himself into an Angel of light may pretend to declare or suggest that true spiritual meaning and the soul hath nothing in the Word left certain by taking heed to which it may dicover him the Scriptures being now made to it like to the Philosophers first matter Omnium formarum capax fit to be interpreted by any new devise or figment that hath a shew of wit and subtilty in it as the spiritual sense of it yea the devil will lead men inevitably by this to deny the plainest affirmations of God in the Scripture as he was bold to tell Eve that in dying she should not dye the dying spoke of was not what she thought of it should be but a dying to her present dark state of faith and she should be as God and live a more divine life of Knowledge and sense so will he nay he doth lead men upon this principle to deny Christ the Lord that bought them suggesting to them that though the Scripture speak of one Jesus born of a woman at Bethlehem and dying neer Jerusalem for our sins and that we ought to believe in him yet the truth is that is but a Fable a
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
Son Jesus Christ Acts 14.15 as the fountain of and the proper way to that life and salvation See the sum of it in 1 Tim. 2.5,6 That there is one God and one mediatour between God and man the man Christ Jesus Who hath given himself a ransome for All as an evidence of Gods good will to All that he would have all men to be saved and to come to know the truth This ye are to hold forth unto men that there is a God to be adored worshipped submitted tâ— trusted in and served the author of our life and breath and all things the fountain of bliss and happiness and that this God is one in Essence mind purpose faithfulness and so that All other powers that the Heathens have fancied and adored are Idols vanities and confusion all things empty and too weak to save or satisfie besides him that eternal life and happiness consists in the true knowledge and enjoyment of him And yet this unity of the Godhead is so to be held forth that the Trinity therein also may be acknowledged otherwise men shall not rightly apprehend or worship him according to the Christian Faith and Doctrine Concerning which let me a little declare my mind to you though it may seem a Digression because mens errour hereabout I find to be often an inlet to many other evil false conceptions I know some make that Trinity or threefoldness in the Divine being but only a threefold denomination of the same personal subsistence and that there is no other distinction between Father Word and Spirit but only in that diversity of denomination which appears to be an evident falshood in this that by the same rule that God the Father Word and Spirit is called three because they are three denominations He might be called seven or ten or more there being many other denominations in the Scripture given to him as Jehovah Lord of Hosts Jah Elohim Ehjeh Eloah Adonaâ— the Almighty and divers others but yet he is not said to be so many as he hath denominations given him in any part of Scripture Besides different denominations of the same person or personal subsistence may be convertibly predicated of one another as where the same man is Father and Son Husband and Master and Magistrate in divers respects there it may be said the Master is the Father and the Father is Governour c. but so it cannot be said of these three the Father the Son and the holy Ghost The Scripture never says the Father is the Son or the Father is the holy Ghost or the holy Ghost is the Father or the Word or Son is the Father though God is a Spirit and Christ an everlasting Father in regard of us yet not the Father of the only begotten Son nor is the Father the Spirit sent by the Father and yet these three are but one and the same God A great mysterie it is I confess and such as passes expression fully to declare and open yet a truth it is that the Scriptures many ways attest both in the Prophetical and Apostolical writings Moses hints it in speaking of God plurally and yet joyning that plural word with a singular verb as when he says Elohim Bara the Gods or the Mighties he created Heaven and Earth c. And again Nahashu let us make man in our Image plurally and yet by and by he changes the phrase and speaks in the singular number God or the Mighties made man in his Image with which agrees divers other phrases as that in Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let Israel rejoyce in his makers and that in Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth and the like in Job 35.10 and yet more fully in 2 Sam. 7.23 what one people in the earth is like to thy people Israel whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim The Gods went to redeem to himself The words that we translate God and went being both of the plural number and yet the prâ—noun relative that is added is singular to himself not to themselves The two former words plainly intimating the plurality in way of subsistence and the singular pronoun the unity in Essence which also is held forth in Gods appearing unto Abraham in which he appeared as three men and Abraham sometimes speaks to him as one and sometime in the plural number as to more Gen. 18. Whence some Hebrew Doctors have also written thus upon the word Elohim which is usually translated God See Ainsw in Gen. 1. Come and see the mysterie of the word Elohim there are three degrees and every degree by it self alone and yet notwithstanding they are all one and joyned together in one and are not divided one from another These places with divers others as to instance one more that in Deut. 6.5 Hear O Israel the Lord thy Almighties is one Lord intimate a plurality in unity but other places express that plurality to be a Trinity or threefoldness in unity as that in Psalm 33.6 By the Word of the Lord were the heavens made and all the host thereof by the breath of his mouth or by the Spirit of his mouth for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both So that there we have mentioned the Lord Jehovah his Word and Spirit as the like we may see also in Isa 42.1,2 Behold my servant whom I uphold which is spoken of the word made Flesh Jesus Christ Mat. 12. who though he was in the form of God and counted it no robbery to be equal with him yet emptyed himself and came in the form of a servant Phil. 2.6,7 c. Mine elect in whom my soul delighteth I have pat my spirit upon him c. there is the Father held forth under that word I my he whose servant Christ became and whose elected and delightful Son he is and there 's the Son as before was noted and the Spirit of the Father put upon him The like expressions of the Trinity sce again Isa 11.1,2 and 61.1 The Spirit of the Lord is upon me there is the Lord Jehovah the Father and Me that is the Word as incarnate and made flesh and the Spirit or holy Ghost put upon Christ which things are yet more clearly opened in the writings of the Evangelists and Apostles as is to be seen in Mat. 3.17 where we have this Trinity distinctly named Christ baptized the holy Ghost descending upon him visibly in the appearance of a Dove and the Father speaking out of heaven and owning him for his beloved Son Here was more then a threefold denomination of one personal subsistence the Father and Son here are plainly distinguished for he says not of himself I am the beloved Son but of Christ this is my beloved Son c. In 2 John 3. he is distinguished plainly from him Grace and peace from God the Father and from Jesus Christ the Son of the Father c. See the like in Col.