The Retired Mans Meditations, Chapter 16
CHAP. XVI.
Concerning the Rule and Dominion, which by the law Chriſt exerciſeth in the mind of thoſe that are made children of the firſt Covenant, together with the anſwer of a good conſcience thereunto, in ſuch as are ſubjects unto Chriſt under this ſecond diſpenſation.
THE Apoſtle Paul, Rom. 7. ſpeaking unto thoſe that in their experiences underſtood what it was to be under the Law, ſaith, that the Law hath Dominion over a man as long as he liveth. And in the further explication hereof, doth ſhew what he means by that expreſſion, as long as he liveth: interpreting it to be underſtood of thoſe that live unto Chriſt as their BRIDE GROOM and HUSBAND under the firſt covenant, ver. 2, 3. and are, as it were his married wife under that diſpenſation, Iſa. 54. 1. bearing children, or becoming fruitful unto Chriſt in this ſtate: intimating unto us hereby, the marriage union which every child of the firſt covenant is taken into with Chriſt, when they two are made one fleſh, and that the particular perſon ſo united is taken out of the firſt Adam as a corrupted root and wild olive tree, and made a member of the firſt Adams image, natural righteouſneſs or perfection, in the new root of it, that ſprings up in the perſon of Chriſt, as he is born of a woman, made under the law, and is the miniſter of the true circumciſion in his fleſh, for the truth of God, to confirm the promiſes unto the fathers, who expected ſuch a coming of Chriſt in the fleſh, the true Tabernacle, which God pitched and not man.
This is repreſented, Rom. 11. by that good Olive tree, whereof the Jews under the law were the natural branches, though capable to be broken off and rejected, in order to the Gentiles coming into their room, and taking their place and ſtation there, even upon the ſame terms of uncertainty, (if not eſtated upon firmer principles in the new covenant) for, ſaith the Apoſtle to the Gentiles, If thou who wert cut out of the Olive tree which is wild by nature, wert graffed contrary unto Nature into a good Olive tree: how much more ſhall theſe which are the natural branches, be graffed into their own Olive tree? Whence it appears plainly, that by the miniſtry of circumciſion and of the law, the fleſhly ſeed of Iſrael had the ſign or ſeal of the righteouſneſs of faith, or had, under the types and figures of the law, the ſignification of that glory which was to be revealed in Chriſt as he was to come and be God manifeſted in fleſh, and in that fleſh was to perform that obedience, and offer up that ſacrifice unto God, which ſhould bear away all their iniquities, as into a land of forgetfulneſs, never to be remembred more; figured out unto them by the ſcapegoat, and the daily ſacrifices offered up in the Temple, at the ſlaying of which they laid or impoſed their hands upon the Head of the ſacrifice, in token of that their belief and expectation: and that they preſented not themſelves before God in their own perſonal righteouſneſs, as did the Gentiles (which God winked at during the time of their ignorance) but that they looked for Gods acceptance and drawings near unto them in and through the blood of Chriſts ſacrifice, and as the fleſh of Chriſt was a new head or root into which they were implanted, ſo that by his righteouſneſs and not by their own, were all the branches made righteous, and in him, as in the firſt fruits, the whole lump was rendred holy.
This is the circumciſion in the antitype & truth, whereof that in the fleſh & outward man was but the ſhadow & ſeal, through which, the good thing to come, even the image itſelf, Chriſts natural righteouſneſs and fleſhly perfection, was exhibited to the eye of the children of this firſt covenant; and therein was ſignified the cutting off, which is made without hands, by the circumciſion of Chriſt, to the taking of man out of the corrupt natural body of the firſt Adam: and planting him into the pure natural body of the ſecond: whereby the body of the ſins of the fleſh is put off (at leaſt in the ſeed and principles) ſo as thoſe that were dead in their ſins, and the uncircumciſion of their fleſh, do hereby become quickned with Chriſt, and have a conditional forgiveneſs of all their ſins, upon the terms of the firſt covenant, whilſt the true Believer, by vertue of a higher union in the new covenant, obtains as in common with the other, the very ſame benefit, abſolutely and unchangeably.
Of this generation of men in a ſtate of fleſhly Saint-ſhip, Paul ſpeaks, when he intimates Rom. 9. that they are not all Iſrael, which are of Iſrael, neither (ſaith he) becauſe they are the ſeed of Abraham, are they all children: but in Iſaac ſhall thy ſeed be called: that is, they which are the children of the fleſh, theſe are not the children of God, but the children of the promiſe are counted for the ſeed, v. 6, 7, 8.
The true ſeed, even according to the fleſh, muſt be comprehended in Iſaac, as he is the figure of Chriſt, coming in the fleſh. And not only this, but when Rebecca alſo had conceived by one, even by our father Iſaac, it was ſaid unto her, the elder ſhall ſerve the younger, ver. 10, 12. the one repreſenting him that was born after the fleſh, the ſeed and children of the earthly Jeruſalem, engendred from Mount Sinai: the other, him that was born after the ſpirit, the ſeed that are begotten of the Ieruſalem that is above, which is the mother of all the right …irs of the promiſe.
By this there is preſented to our view, Firſt, the natural fleſhly ſeed of Iſrael, that were only ſo outwardly, whoſe circumciſion was that only which was outward in the fleſh, which Rom. 2. is counted as no circumciſion: nor were the perſons thereby, really differenced at all from Heathens; but were inferiour to ſuch of them as by nature were doers of the law, ver. 25, 26, 27, 28.
Secondly here is deſcribed to us, the true ſeed of Iſrael, as they are the children of the firſt covenant, and make up the earthly Jeruſalem, the proper ſubjects of Chriſt under this ſecond diſpenſation, as he hath Rule and Dominion over them by the law, and is a husband to them by the covenant of works. Theſe are at large ſet out and particularly deſcribed, Ezek. 16. ver. 1. to the 15.
Thirdly here are made known to us the true Iacobs, thoſe that like Princes wreſtle with God and prevail, who are the ſeed that overcome, and though they be the younger in birth, yet ſupplant the elder, and of laſt do become the first, being preferred before the children of the firſt covenant, how glorious and excellent a ſhew ſoever they may make in the fleſh; for they are circumciſed with a further circumciſion made without hands, in the death of Chriſt, to the taking them out of the life of Chriſts natural body, as it is the keeping up the firſt Tabernacle or Sanctuary, and to the planting them into ſimilitude with him in his dead and crucified body, to open thereby unto them the way into the holieſt of all, the glory that is within the veyl, and life that is from the dead. Which circumciſion Rom. 2. ver. 29. is ſaid to have its praiſe of God, in diſtinction, by way of eminency, from the two former.
Now the ſecond ſort of Iſraelites, whoſe Circumciſion is inward, to the doing away the filth of the fleſh only, and whoſe praiſe is of men, are thoſe the Scripture intends by the children of the firſt Covenant; thoſe upon whom the living WORD of God hath had ſuch effect, as to write out in the fleſhly tables of their hearts, a conformity to that image of God, that ſhines forth in the fleſh of Chriſt (wherein his natural righteouſneſs and perfection, ſingly conſidered, doth conſiſt) as the Rule and holy Commandment which they are to follow, and be conformed unto, for their ſanctification; whilſt he himſelf is made their head and covering as to their juſtification, through their actual implantation into the ſame living natural body or fleſh with him, or by the marriage union with him, into which they are taken by the firſt Covenant: Through which operation and change of condition brought upon them, they are very much differenced from the doers or workers of righteouſneſs by nature under the firſt diſpenſation: for theſe are taught, as to their juſtification before God, and drawing near into communion with him, to look at themſelves as repreſented in their head, and as having their plantation and abode in him, which was figured out by the Shew-bread under the Law, & by their laying their hands on the head of the ſacrifice, upon which God had laid all their ſins; ſo as they are made righteous, not in themſelves thus conſidered, but in another, even through the Mediatorſhip of the Man Chriſt Jeſus, as their Head, in whoſe natural righteouſneſs and perfection they ſtand blameleſs before God, wherein all their peace is founded, and the comfort of all their communion.
And ſecondly, as thus they are differenced by this ſtate of their juſtification, which the others are not acquainted with; ſo alſo the image of God unto which they are to be conformed for their ſanctification, to the likening them in all things unto the pure and ſpotleſs natural man of Chriſt, is that which exceeds and is ſuperiour to the righteouſneſs and perfection of the firſt Adam, as the original pattern is above and before the firſt Copy, though it be of the ſame nature and kind with it.
And ſuch is the glory and excellency of this ſtate, that God thinks fit to lead the true heirs through this, into the glory of their inheritance that is to follow, and to give it them in common with thoſe that are children of the firſt Covenant; ſuffering them for a ſeaſon to remain together with them as fellow-ſervants in the houſe, and to live in the form and faſhion of ſervants, undifferenced in any thing from them, though they be Lords of all.
Yea farther, this firſt work and change, as it is accompanyed with the ſeed of ſaving faith, Heb. 6. 9. is the beginning of the new creation, in the true heirs, unto whom Chriſt is not only the beginner, but the finiſher of their faith, not only the WORD that begins with them, in the glory of his firſt appearance, but the WORD that ends with them, in the glory of his ſecond: whereas thoſe that are the children of the firſt Covenant, ſingly conſidered, as left alone, without the things that accompany ſalvation, as Heb. 6. 1. to 9. though by the word of the beginning they attain great reformation and enlightnings, yet after all, they prove as the ground that is near to curſing, whoſe end is to be burned; falling away after all ſuch enlightnings, ſo that it is impoſsible to renew them any more unto repentance: according to what is alſo ſpoken by Jeremiah, Chap. 11. 15, 16, 17. What hath my beloved to do in mine houſe, ſeeing ſhe hath wrought lewdneſs with many? And the holy fleſh is paſſed from thee: the Lord called thy name A green Olive-tree, fair, and of goodly fruit: but now, he that planted thee, hath pronounced evil againſt thee, and kindled a fire upon thee, and thy branches are broken. So then, to ſuch there remains no more ſacrifice for ſin; but the very juſtification it ſelf, which they were admitted into, is denyed them by Chriſt, cutting them again off from his living body, as unprofitable branches, fit to be caſt into the fire, Joh. 15. 6.
Theſe are they, conſidered in the exerciſe of this kind of life and holy operations, that are as the fruitful married wife unto Chriſt under the firſt Covenant, and over whom the Law hath dominion while they are in this life, ſhort of, and unacquainted with an implantation into Chriſts dead body, not having the ſimilitude and conformity unto his death, ſo much as in the ſeed of it, brought forth in them.
The anſwer which theſe have, of a good conſcience towards God, under the Law, is particularly ſtated Rom. 7. where they are in Pauls own perſon repreſented, as having that workmanſhip ſet up in their hearts and minds, which ſtands in an exact conformity to the Law, or image of Chriſts natural righteouſneſs and perfection, which is holy, righteous, ſpiritual, and good: and ſo having that heart-work in them, whereby they adhere to, and approve the Law, and the goodneſs and righteouſneſs thereof, in oppoſition to the contrary body of ſin and death, which is ſtill in being and exerciſe in them and with them, ready upon all occaſions to return with prevalency, whilſt they are but upon this tenure of the Covenant of works, and in the wavering unconſtant principles thereof; by reaſon of which, they find by experience no good thing dwelling in their fleſh, that is, abiding and of a continuing reſidence with them; but ſuch as comes to them as a ſtranger or a ſojourner for a night, or ſhort duration, and is ready, upon their miſcarriage, to be gone, and leave them again, eſtating them but in ſuch a wavering condition, as whilſt with their mind they ſerve the Law of God, they are ready with their fleſh to ſerve the law of ſin: and the good that they would do, that they do not: and the evil which they would not do, that they do.
By all which uncertainty and ſlipperineſs of this their ſtate, Chriſt would teach them to ſee the need of following the Lamb whither ſoever he goes, and to experience themſelves to be moſt miſerable, if they advance no further, but abide here, thinking themſelves rich and encreaſed with goods, and wanting nothing, whilſt they are ignorant, that they are miſerable, and poor, and blind, and naked, as wanting that top-ſtone, which muſt compleat the whole building.
And therefore the right frame of ſpirit in the faithful ſubjects of Chriſt, under this diſpenſation, is to find no Reſt here, but to ſee that this Earthly Jeruſalem is no abiding City, and to cry out, miſerable man that I am! who ſhall deliver me from the body of this death? wherein is not only comprehended the corrupted, but the corruptible ſtate of mans nature, after that he hath been renewed in this life of COMMON SALVATION, by vertue of the blood of Chriſt.
From this experimental ſenſe, God would teach us patiently to lie down under the power of the croſs of Chriſt, whoſe ſaying then we ſhall acknowledge to be moſt faithful and true, that if we die with him, we ſhall alſo live with him, and if we ſuffer with him, we ſhall alſo reign with him: our fellowſhip with him in his death being the only means by him appointed, to tranſlate us out of all death, into life eternal; and to bring us under that Law of the ſpirit of life, Rom. 8. 2. which hath power abſolutely to free us from the law of ſin and of death, in all the branches of it.
This is the ſpirit and conſcience, and theſe the principles of the children of the firſt covenant, under the Dominion of the law, in which, while they continue uſing of it lawfully, they are knit unto Chriſt, by his taking unto him his two ſtaves, BEAUTY and BANDS, Zach. 11. 7. ſignifying the fruits of his preſence, with them and amongſt them, as he is their husband by this covenant, until, by ſlighting his greater glory, and ſelling him for thirty pieces of ſilver, they come to diſcover themſelves to be the flock of ſlaughter, and ſuch as he at laſt departs from, and leaves to draw back unto perdition; whilſt he carries on the poor of the flock, that bear him company in his ſufferings, unto the ſaving of their ſouls, keeping them through the power of faith unto his Heavenly Kingdom.
This generation of men are witneſſed unto by the Scriptures, under a twofold conſideration. Firſt, as they were under the Law, as the Law was the figure and ſhadaw of the good things to come, conſiſting in meats and drinks and divers waſhings, and fleſhly rites, ceremonies and divine Ordinances under Moſes his miniſtry, impoſed until the time of reformation, or to the coming of Chriſt in the fleſh, who in that ſenſe was the end of the Law, and of the obſervance of it, as conſidered in that fleſhly commandment, and Moſaical adminiſtration, that pointed at the very image itſelf, that was to be manifeſted in the fleſh of Chriſt, where the ſame Law was to begin again, and become the holy commandment, ſpoken and delivered unto men by the ſon himſelf, requiring a conformity in and from all men, unto the natural righteouſneſs and perfection of man, ſhining forth in his fleſh, who was made like unto us in all things, ſin only excepted.
In this ſecond ſenſe, as the Law is now given by Chriſt, the true MINISTER OF CIRCUMCISION, Rom. 15. 8. (Iſſued forth by his firſt appearance immediately, written in the fleſhly tables of the heart by his ſpirit, whereby the children of it are taken into marriage-union, and made one fleſh with himſelf, branches of this vine, Joh. 15) are we to underſtand the ſubjects of this kingdom of Chriſt, that live under this diſpenſation in the times of the Goſpel, ſince his coming in the fleſh, and putting down the Temple-worſhip and Service, Acts 7. that was in force before his incarnation, introducing in the room thereof, a ſpiritual Temple-worſhip and Service, in the conformity which he takes them into with himſelf, in his fleſh and living body: making them his own Temple, houſe and habitation, the firſt Tabernacle or worldly Sanctuary, built up together with him, in his natural righteouſneſs and perfection.
Such principles, and ſuch a birth as this of holy and righteous operations and actings, are required in him and of him, that is made by Chriſt under the law, or a child of the firſt covenant, which, Deut. 32. Jer. 3. 21. compared with Chap. 11. 15. and Iſa. 5. and Ezek. 16. do in expreſs terms teſtifie: ſhewing how perfect they are (as they come out of his hands) to whom he is a Father and Redeemer in this covenant; planting them wholly a right ſeed and that, together with the choiſeſt vine, cauſing them to grow together for a while in himſelf the true vine, John 15. and thereby renewing in them and upon them a ſtate of holy fleſh, natural righteouſneſs and holineſs: and as thus qualified, taking them into his own houſe, as his beloved ſpouſe and married wife: who yet, after all this, do become degenerate plants, that bring forth ſowr and wild grapes (whoſe grape is the grape of Sodom, & their wine the wine of Gomorrah) and ſo are turned out of the houſe, & cut off from the vine, as branches ſit for the fire; being trees twice dead, and ſo plucked up by the roots; once dead in treſpaſſes and ſins, as children of wrath in the firſt Adam, and dead again, after their renewal to natural righteouſneſs and holy fleſh in the ſecond Adam, by ſinning again after the ſimilitude of the firſt Adams tranſgreſsion.
Under this general head of Chriſts ſubjects, in this ſecond diſpenſation, we may take notice of two ſorts of profeſſors, very numerous and famous in their generations, who (as well teachers as diſciples) do content themſelves with theſe principles and operations of conſcience and ſpirit, and bleſs themſelves in them, ſaying, we ſhall have peace here, as not enough aware of the frailty and ſlipperineſs of this ſtate, or of that root of bitterneſs, that in and with all theſe, is or may be ſpringing up in them, to the defiling of many, and cauſing them at laſt to draw back unto perdition, if they be and continue ſtrangers to that ſaving faith, through the power of which only, men are preſerved to eternal life.
The firſt ſort are thoſe that hold general Redemption, or, that Chriſt died for all men: the other are thoſe, that under the name of Orthodox, are their fierce and implacable Antagoniſts herein: each bearing both a true witneſs, and a falſe, one againſt another: and both of them excluding and oppoſing, upon divers grounds, the true righteous ſeed that live by faith: which faith, the Scripture deſcribes to be a heavenly power and operation of mind, whereby Chriſt, as he is the very image itſelf, and ſubſtantial brightneſs of Gods glory, works himſelf into the ſoul, and cauſeth himſelf to ſubſiſt, dwell, and be evidenced there. He that believeth on the Son of God, hath this witneſs in himſelf, and by it, is taught to ſee, that whoever they be, that live but ſingly in the natural powers and operations of mind, before deſcribed (as perfect, holy and righteous as they are) and there reſt, will be in danger of miſcarrying, before they come to the end of their Race, and ſo will fall ſhort of the true mark of their high calling.
There is not any thing which Chriſtian experience may more convince us of (if we will be ingenuous) then of the fallacy and miſtake which moſt men run into, by laying hold on ſome ſhadow and figure, for the good thing it ſelf: which (if they knew their own minds) they themſelves would have; and therefore it is ſo much in their eye and deſire in the ſhadow. But the ſubtilty of the devil is ſuch, that when he cannot work the mind to a downright oppoſition of the truth, he engages the underſtanding, by the means of a right figure and ſhadow of TRUTH, to oppoſe and keep out the very image itſelf, that is the ſubſtance, and the glory that is to follow.
In this ſtratagem, the devil may be traced from the beginning of the Scriptures to the end, impoſing upon, and deluding men, whoſe ſhort-ſightedneſs at their beſt, is ſuch, that their thoughts and Gods thoughts differ as far as heaven and earth, which faith reconciles and makes co-workers together, in due ſubordination and perfect harmony.
By reaſon of this diſtance between man in his moſt holy and righteous natural operations, and the heavenly mind of Chriſt, men, yea good men are with Samuel running to Eli, as thinking he cals them, when they ſhould go to God: and are taking Eliab the firſt-born, for David the youngeſt ſon; Chriſt in his firſt appearance, for Chriſt in his ſecond: and ſo, with John in the Revelation, are worſhipping the Angel and fellow-ſervant, for Chriſt the Lord of all: and (to bring this neerer to our purpoſe now in hand) they take the covenant of nature for the covenant of grace: making thoſe inconſiſtent, and to fight one againſt another, that are brethren and dwell together in unity, if they were rightly explicated and underſtood. Thus with the letter of truth, men endeavour to bear down the ſpirit of it.
Upon theſe grounds thoſe that are for the general extent of Chriſts death, finding the truth of their belief expreſſed in the letter of the Goſpel, (as indeed it is) ſatisfie themſelves in that, and reſt there, thinking it ſufficient to try and judge all men, as they reject or own and fall in with this litteral knowledge of the Goſpel, which they profeſs and give a good and faithful witneſs in, becoming herein the more eſtabliſhed: firſt, becauſe they ſee that to be behind them, which they take for the firſt covenant, from whence they conceive themſelves well eſcaped: & that is, the perſonal righteous actings and holy operations which the natural conſcience exerciſes itſelf in, as looked upon to be that wherein our life conſiſts; which they wholly renounce and diſclaim, witneſſing their life in another, even in the righteous one, through the propitiatory vertue of his blood and ſacrifice, which they indeed may, yea ought, as children of the firſt covenant; the Jews being obliged to as much (as we have ſhewed) by the Law, and as they were inhabitants of the earthly Jeruſalem.
But ſecondly, they are yet the more confirmed in their perſwaſion, becauſe thoſe that pretend to be before them and above them in light, do evidently contradict and deny unto them, moſt cleer, certain and undeniable truths; undeniable I ſay, admitting that which ought to be admitted, to wit, that the witneſs which is given by this ſort of profeſſors, amounts no higher in its ſignificancy and right application, then to exhibit to us the ſtate and terms of the covenant of works, as it conſiſts in the knowledge of Chriſt after the fleſh. And ſo, all that which they ſay concerning conditional reprobation, free-will, falling away, and the like, as relating to the children of the firſt covenant, will find that from the Scriptures which will juſtifie it.
Their Antagoniſts therefore would loſe no ground, by granting what they ſay, as thus ſtated and conſidered. But that which keeps thoſe that call themſelves Orthodox from doing this, is that they judge, it would be a giving up of their cauſe, when indeed it would but drive them to the ſureſt and moſt unreſiſtable grounds upon which to maintain it: as is moſt evident, if you will be at the pains to take a ſhort view of their principles and witneſs alſo.
For theſe great and lofty oppoſers of the general point, do (in like manner as the others did) find that in the letter of Scripture, which renders undoubtedly true, what in their witneſs they hold forth; aſſerting a certain number of Elect by name, choſen from all eternity, given unto Chriſt, of whom he is to loſe none. As the fruit of this love, we find alſo the gift of peculiar grace to ſome, not to others, which cannot fail nor be fallen from; and commandments given them to do, which the natural will or judgement, in all the power and light thereof, at beſt, whilſt unregenerate, have no skil in, nor know how to ſet about; but as fools and little ch…ldren, men muſt be found at the feet of Chriſt, that he may give them a new birth, and ſo teach and enable them thereunto.
But now, theſe that thus have a right litteral knowledge of the Goſpel, are neceſſitated, as to the life and power of their inward principles, to fall in with, and agree upon the ſame natural righteouſneſs, holineſs and perfection, in kind, with their oppoſers; and make uſe of their weapons, to fix the truth of their witneſs (taken up by them from theletter of the Scripture, in ſuch expreſsions, as belong to the new-covenant-life in the ſecond Adam) upon thoſe principles of the firſt Adams purity and perfection, or the life of the covenant of Works, as reſtored in and by the blood of Chriſt; which the Scripture never intends, if rightly underſtood; but indeed, on this account, doth undeniably caſt the cauſe upon thoſe that are for the common and general Redemption: who are not to be blamed for what they aſſert, as to the extent of the benefit of Chriſts death to all men, but for denying the truth of that witneſs, held forth by the other, which ought to have its due place, and to be owned by them, as conſiſtent with theirs (if they underſtood it) yea, as that which alone can give perfection and ſtability thereunto; which therefore, if rightly ſtated and acknowledged by them, would return ſhame ſufficient upon their adverſaries, diſcovering them to be ſelf-condemners, as oppoſing that very thing in the ſpirit and truth of it, (the grace, faith and principles of the ſecond-covenant-life) which they do ſo zealouſly contend for in the Letter (as to the peculiarity and durableneſs of the benefit which the true Saint receives by the death of Chriſt) and as agreeing with that in ſpirit and truth (the ſingle activity and life of firſt-covenant-principles) which they implacably oppoſe in the letter.
Theſe are the contradictions that with great confidence and cenſoriouſneſs are maintained on both ſides, in this our age; whilſt truth it ſelf ſuffers every way, and is unacceptable to either; none being more ready then theſe, to lay Hereſie, Blaſphemy, and high Notions at the wrong door of others, in hopes to make themſelves appear the ſound and good Phyſitians.
Thus we ſee, under the ſhadow and letter of the covenant of Grace, the truth and ſpirit of it, oppoſed and kept out; and thoſe that do it, miſerably tearing out their own bowels, and pleaſing themſelves with names for things. Whence it is, that none are more confident of their being within the covenant of Grace, freed from any danger of the covenant of Works, then this latter ſort of men, who do that honour and right to the covenant of Grace, as to be for it in their mouths, but remove their heart far from it, and hug in their boſoms the principles and life of the covenant of Works, as that which they will not part with by any means; but in ſuch caſe, will rather, as with weeping may be ſaid of them, become enemies to the Croſs of Chriſt, whoſe God is their belly, whoſe glory is in their ſhame, who mind earthly things, Phil. 3. 19. And herein they are hardned alſo two waies.
Firſt, by conſidering thoſe that are behind them, who maintain the doctrine of works, againſt the litteral witneſs which they give unto the covenant of grace, whence they conclude themſelves free from any danger of being comprehended under a covenant of works.
Secondly, by the conſideration of their witneſs that pretend to be above them, and to hold forth a Kingdom that conſiſts not in word only, but in power; who under pretence of ſpirit and power, do either with thoſe called Ranters, ſet up the doctrine and inſpiration of devils, in oppoſition to the truth of their witneſs, that is but in the letter, introducing again the filthineſs of the fleſh, whereby to deſtroy the righteouſneſs and holineſs of the natural man (which is not done away, as ſome falſly and ſcandalouſly affirm we ſay, by conformity with Chriſt in his death, but is thereby fulfilled; for that garment is made yet more pure and white by the blood of the Lamb, and is kept ſpotleſs by this means to the ſecond appearance of Chriſt) or elſe they do annihilate the creature-being, and aſſert perfection to conſiſt in a ſwallowing up thereof into the pure being of God, (even in that glory, wherein he is in communicable, and ſaith, I am, and there is none beſides me) as the Familiſt, and ſuch who gather up all at laſt into a ſtate of eternal ſalvation, or rather into no ſtate of creature-being at all, and ſo, in effect making neither heaven nor hell.
The contrary unto both theſe opinions, is freely and fully aſſerted in this treatiſe, in the believers conformity to Chriſts death and reſurrection: a doctrine which nevertheleſs in the true and full extent of it, is accounted very offenſive and ſcandalous in theſe daies of ours, even amongſt thoſe that are moſt zealous for it in the letter: who poſſibly may oppoſe it ignorantly for a ſeaſon: but when it comes to wilful ſinning in this caſe, it carries its own fire about with it, whereby to devour the adverſaries.
This little excurſion I judged not unuſeful for the cleerer and fuller aſſerting of the doctrine of the croſs and death of Chriſt, as it operates upon, and is miſ-judged by thoſe that are yet under the firſt covenant, conſidered as diſpenſed by the Son himſelf in his firſt appearance, wherein he is a miniſter of the circumciſion in the truth of it; the righteouſneſs and holineſs of his fleſh or natural man, being the law or covenant of works in its higheſt and moſt glorious adminiſtration.
In this reſpect, Chriſt is ſaid himſelf to be made under the Law: who alſo doth effectually teach thoſe that follow him in the power of his death and reſurrection, how the Law may be uſed lawfully, and according to the true intent of the giving of it. So that Chriſt by coming in the fleſh, and conſidered as giving himſelf ſingly, in and by the means of his firſt appearance, doth beget unto himſelf children of the law or firſt covenant, whoſe knowledge of him is only after the fleſh, and who, though they be taken by him in to his houſe, and built up with him in his fleſh, as one Tabernacle and habitation unto God, yet attain no higher thereby, then to be in the holy place, and to miniſter and ſerve before the Lord there, in a ſtate figured out by the charge of the Levites under the Law, who notwithſtanding their officiating and performing ſervice unto God in the Temple, are capable of being for ever excluded from coming into the holieſt of all, there to do the office of a Prieſt, or to come neer to any of thoſe holy things which are within the veil, in the moſt holy place: and to be made for ever to bear their ſhame and their abominations, though yet for a ſeaſon, made keepers of the charge of the Temple, for all the ſervice thereof, and for all that ſhall be done therein, Ezek. 44. 13, 14. Nevertheleſs, the true Saints, by being built up, one Royal Prieſthood with Chriſt, ſhall be admitted into the moſt holy place.
This the Apoſtles well underſtood, that were the firſt miniſters under Chriſt, of this diſpenſation unto the Gentiles; which conſidered ſingly, as the miniſtry of Chriſts firſt appearance, is acknowledged by them to be but the building up again of the Tabernacle of David, that was fallen and brought down to the grave with Chriſt in his death, which thus he had power to rear up again amongſt the Gentiles, notwithſtanding its fall among the Jews, Acts 15. 14. when he did viſit the Gentiles, to take out of them a People for his name, that was now ceaſed or ceaſing amongſt the Jews.
In this ſenſe Paul underſtands the mercy of God ſhewed unto the Gentiles, Rom. 11. upon the rejection of the Jews; confeſſing it to be but ſuch an implantation of the Gentiles into Chriſt, the good Olive tree, which the Jews had before, and from which ſtate they might again be broken off, as the Jews were already; which can therefore be no other ſtate, but that which Chriſt doth communicate as he is the miniſter of circumciſion, or of the covenant of works, by the means of thoſe gifts and diſtributions of the Holy Ghoſt, which he gives forth amongſt them after his aſcention, dividing to every one under this firſt covenant, ſeverally, and a part, according to his good pleaſure, till thereby his whole fleſh or natural body be built up alſo among the Gentiles, and compleated.
With this agrees fully the expoſition which Peter gives, Acts 2. of that which was ſpoken by the Prophet Joel; It ſhall come to paſs in thoſe daies (ſaith God) I will pour out my ſpirit upon all fleſh, and your ſons and your daughters ſhall propheſie, and your young men ſhall ſee viſions, and your old men ſhall dream dreams: and it ſhall come to paſs, that whoſoever ſhall call upon the name of the Lord, ſhall be ſaved, ver. 16, 17, 21.
From the right conſideration hereof, we may diſcern, that this diſpenſation was no other, then that of Chriſts firſt appearance, wherein he was the perfection of the firſt covenant; the giver forth of common ſalvation and Redemption, the miniſter of circumciſion, and the ſetter up of the truth of God in his own fleſh; which was promiſed unto the fathers, and whereof the whole miniſtry of Moſes was but the type and figure, as appears, Acts 7. 37. where Moſes is brought in ſaying, a Prophet ſhall the Lord your God raiſe up unto you, of your brethren, like unto me, him ſhall ye hear.
Chriſt as thus the true Tabernacle and ſanctuary in his fleſh, which God pitched and not man, was alſo to ſuffer, that ſo he might bring down the firſt ſtanding thereof into the grave, whereby to make way into the holieſt of all, whereinto he entered by his own blood, and did build up the Tabernacle of David thus fallen, in and by his death, into the power of an endleſs life, wherein he ſate down at the right hand of God, exalted far above all heavens, having all principalities and powers made ſubject to him, who in his fleſhly man was made lower then Angels, for the ſuffering of death. We are therefore to underſtand the TABERNACLE OF DAVID (by the means of the eternal words being made fleſh) to have had a twofold being and building up, given unto it.
Firſt, in the natural and fleſhly man of Chriſt, wherein he was the perfection of the firſt Adam, bearing that image, and made in all things like unto him, as he was made a living ſoul, and enjoyed a ſinleſs, ſpotleſs nature before the fall. In this natural perfection, ſingly conſidered, Chriſt as meer man, was inferiour to the Angels; as having that life of man in him, which was lower then theirs; which was the heel, which the Serpent had permiſſion to bruiſe; the Lamb without ſpot and blemiſh, the body that was prepared him to offer up in ſacrifice to God, as he had received commandment.
In this building he became Emanuel, God with us, according to the firſt covenant; and was a new head unto all the ſons of Adam, in the firſt Adams image, which all that are planted into, are taken out of the wild, and engraffed anew into the good Olive tree, to partake in the fatneſs and goodnes thereof, as it is the root and ſpring whence proceeds that reſtauration and renewal of mans firſt nature, given to Adam by creation, and corrupted by the fall: which renewal, as it flows from the fleſh of Chriſt, is the fruit and benefit of his death; and whereever it is wrought by Chriſt in any ſons or daughters of Adam, it makes them to become members of his body, fleſh of his fleſh, and bone of his bone, baptizing them all, whether Jews or Gentiles, into the ſame living body with himſelf, the firſt Sanctuary and building, making them all to drink intothe ſame ſpirit, and ſeed upon the ſame natural perfection and purity which flows forth from his own fleſh, or natural man, typed out by the Manna given from heaven, which is ſaid to be Angels food, and is interpreted by Chriſt himſelf to ſignifie his fleſh, which he was to give for the life of the world, or for the renewing of life unto the world, from himſelf, as head of the firſt Adams perfection and purity.
This fleſh of Chriſt is ſpiritual meat, ſuch as the Angels themſelves feed upon in heaven, as on the incorruptible food, which is prepared for them, by the quickning given unto Chriſts natural manhood through the reſurrection from the dead: which fleſh conſidered as given to men in this world, may be received and eaten of by them, either worthily or unworthily, either in the lawful uſe thereof, for which it was ordained and given by God (as the Angels in heaven feed on it, and true believers here in this world) or in the unlawful uſe of it, as it is fed upon by thoſe that diſcern not, nor diſtinguiſh between Chriſts living body and his crucified body; between a being made one living ſoul with him, and a being made one quickning ſpirit with him, in a life ſpringing up out of the ruines of this firſt Tabernacle, the fall whereof, in this Lamb ſlain, and the true followers of this Lamb whitherſoever he goeth, is in order to its being built up anew in him and in them, by the reſurrection from the dead.
This ſecond ſort of building, is that which we mean by that ſecond being which is given to the Tabernacle of David in the perſon of Chriſt, in which he is exalted above the Heavens, and is the Temple opened in heaven, Rev. 11. where alſo is ſeen the Ark of the Teſtament: and ſo is Emanuel, God with us, in and by the New and everlaſting Covenant: having a Name given him above every name, either in this world or in the world to come: according to that deſcription we find of him, Iſaiah 4. 2. &c. where Chriſt, the BRANCH is held forth in both theſe capacities: called alſo Zach. 4. the two olive trees, or ſons of oyl, that ſtand by the Lord of the whole earth, by means of the one, emptying out the golden oyl of all natural perfection, as he is the Son of man, (ſingly conſidered) Chriſt according to the fleſh, Head and Root of the renewal of natural purity and perfection, by vertue of his blood, unto Adams fallen poſterity: and by means of the other, emptying forth the oyl of Gods new Name, and of all Spiritual perfection, as he is the beginning and firſt born from the dead, made Head to the Heavenly body, the Church, that general Aſſembly of the firſt-born, whoſe names are written in Heaven.
In both theſe reſpects, this BRANCH of the Lord is to be made beautifull and glorious; ſo as the very fruit of the earth, or the earthly Adam, ſhall be excellent and comely for them that are eſcaped of Iſrael, Iſa. 4. 2. For in them, the very being of the firſt Adams perfection, conſidered as built up again in fellowſhip and harmony with the ſecond Adams perfection, through the Reſurrection of the dead, is as the Ark of the Teſtament, which is to be ſeen in this Temple, whereby the Song of Moſes ſhall be ſung as perfectly as the Song of the Lamb, as the muſick and harmony requiſite to be made by the inhabitants of the NEW JERUS ALEM, thoſe that are left in Zion, and that remain in Jeruſalem, when God ſhall have cleanſed them and purged them, by the ſpirit of Judgement and burning, by the baptiſm of the fire of the ſacrifice of Chriſts death, wherby they are written among the living in Jeruſalem; that is, do become a Heavenly Tabernacle (as built up into a life from the dead) for a ſhadow in the day time from the heat, and for a place of refuge, and for a covert from ſtorm and from rain; in which dwelling places of Mount Zion and upon her Aſſemblies the Lord will create a cloud and a ſmoke by day, and the ſhining of a flaming fire by night; for upon all the glory ſhall be a defence, ver, 3, 4, 5, 6.
From this Scripture it appears, that after men have had that work paſs upon them, which baptizeth them into one living Body with Chriſt, making them living Members of his fleſhly Manhood, and enabling them to bring forth the excellent, comely fruits of the renewed earthly Adam, ver. 2. unleſs they yet further abide the trial of fire, which is to paſs upon them by the Spirit of Judgement and burning of the day of Chriſts ſecond appearance, they will not continue long in ZION, nor remain members of this earthly Jeruſalem, but will defile and pollute the Temple and Tabernacle of God, ſet up in them, in conformity to the fleſh of Chriſt; and ſo make themſelves fit ſubjects for God to deſtroy, and to ſwear in his wrath, that even this Generation (thus far advanced out of Egypt toward the Land of Promiſe) ſhall never enter into his Reſt; as thoſe that are but after ſuch a manner Chriſts houſe, as is intimated, Heb. 3. 6. whoſe houſe are we, if we hold faſt the confidence, and the rejoycing of the hope firm unto the end: And as thoſe Paul ſpeaks of amongſt the Corinthians, that walked like men, 1 Cor. 3. 3, 17. If any man defile the Temple of God, him ſhall God deſtroy: for the Temple of God is holy, which Temple ye are.
Thoſe then are the Children of the firſt Covenant, who are Chriſts ſeed and off-ſpring, as he is the Head of the firſt Adams natural perfection, and doth renew the Spirit and power of that perfection in the purity thereof, as a ſeed in fallen man, that ſhall grow up and proſper even into a Kingdom in the ſoul, ſo as to be the prevailing principle there, and carry the Rule and ſway over the corrupt and prophane part, cauſing men clean to eſcape the pollutions of the world, through the knowledge of him after the fleſh only, and with this fleſh, as the true Manna and bread given them from heaven, nouriſhing them up in the beauty and ſtrength of his natural life.
The character of this ſort of Chriſts children by the firſt covenant, is lively ſet down by the Prophet Ezekiel, inſtancing in the children of Iſrael, whom God took by the hand and led out of Aegypt under the miniſtry of the firſt covenant, wherein he was a husband unto them, as appears Jer. 31, 32. and had made them beautiful and of great renown in the ſight of the Heathens round about them, from whom they were ſeparated, as made perfect through his comlineſs which he had put upon them, Ezek. 16. 13, 14. which ſort of Gods children, Paul ranks thoſe Galatians amongſt, that ſtill deſired to be under the Law in the time of the Goſpel, Gal. 4. calling them children of that covenant given from Sinai, gendring to bondage, or of the Ieruſalem that now is, to wit, the earthly Jeruſalem, in diſtinction from the children of the other covenant, or of the Jeruſalem that is above, viz. the heavenly.
For we muſt not think that this generation of men paſſeth away through the coming in of the Goſpel, but is rather much more improved and compleated, foraſmuch as by the means of Chriſt death, the Holy commandment is now ſpoken by the Son himſelf, & delivered more immediately, by the dawning of the light of Chriſts firſt appearance in the heart, which was (in the time of the miniſtry of the Law) the word only ſpoken by Angels, as committed unto them to mannage: through whoſe miniſtry or diſpoſition, Acts 7. 53. the circumciſed ſeed of Abraham, Iſaac and Jacob, received it, who were as figures of this circumciſion to be made immediately by Chriſt himſelf among the Gentiles, without hands, by the pouring forth of his ſpirit upon all fleſh, and building them up with him into one living body, as the true Iſrael of God after the fleſh: all which amounts but to the compleating of Chriſts living body, through this firſt-covenant-work of his, ſet up in the heart and conſcience, called in Scripture the FIRST FAITH, which may be departed from, and prove a faith that fails, as being held upon wavering and uncertain principles, until it be fixed by the baptiſm of fire, and have that brought forth in fellowſhip with it, which accompanies ſalvation; to wit, the incorruptible and immortal ſeed of the perfection of the ſecond Adam, cauſing them to dwell on high, and placing them upon the munitions of Rocks, where bread is given to them, and waters that do not fail.
The Rule that is given unto this fleſhly ſeed, or children of the firſt covenant, is the pattern of Chriſts natural life and perfection, (as he appeareth in the faſhion of a man, and form of a ſervant, like unto us in all things, ſin only excepted) which as the Law or holy commandment miniſtred by him, is given them to keep without ſpot and unrebukeable, unto his ſecond appearance, 1 Tim 6. 14. and (as was typed out by the Manna) is then no longer to be fed upon as ſingly miniſtred, nor is to be gathered, when this true Reſt or Sabbath appears, but melts away before the heat of this more glorious Sun, and brighter day of Chriſts ſecond appearance to them, as having attained its end, calling with the Angel, Gen. 32. 26. to be let go, and ceaſed from, becauſe of the day-break of Chriſts ſecond coming, and the ſounding forth of the voice of God from that moſt excellent glory, in which even this firſt miniſtry is alſo comprehended and fufilled.
This is Iſrael after the fleſh, whether conſidered as they were ſhadowed and typed forth by the fleſhly ſeed of the Jews, in general, or as they were in truth the circumciſion of Chriſt, made without hands, in time of the law or of the Goſpel, among Jews or Gentiles, who (as ſuch) are called Jer. 2. 21. wholly aright ſeed, and Iſa. 5. a vineyard of Chriſts, in a very fruitful hill, fenced, cleanſed, and planted with the choiſeſt vine, in expectation of their bearing good fruit and bringing forth right grapes; but many of them in the end do bring forth ſowr and wild grapes.
From theſe then, thus conſidered, are diſtinguiſhed thoſe under the Law, that were only ſuch outwardly, their circumciſion being only that which was outward, in the fleſh; who having ſingly the form of knowledge according to the law, contained in ordinances and outward obſervations, knew not what it was to be a lew in ſpirit, ſo much as in a conformity of inward perfection and life, to Chriſt in his headſhip to the natural man.
Theſe are deſcribed, Ier. 32. 23. as thoſe that walked not in Gods Law, nor did any thing of all that God commanded them to do, in the ſpirit and power of the commandment; parallel unto whom are thoſe in theſe daies under the Goſpel, who ſeem exceeding zealous of outward Ordinances and obſervations, conſiſting in worldly rudiments (as touch not, taſt not, handle not, which all are to periſh with the uſing) whilſt they remain ſtrangers and enemies in their minds by wicked works, even to that life of natural righteouſneſs, that is required by the Law: not being renewed in and by Chriſt, as his ſeed and off-ſpring, ſo much as after the fleſh; nor made true members of his living body, as planted into a likeneſs and conformity with him, in his natural perfection of fleſhly life.
And as the inward fleſhly Iſraelite differs thus from the outward; ſo is he in eminency far above all that rectified and reformed ſtate of nature, effected by the miniſtry of Angels, in and upon thoſe, who are not yet actually taken out of their firſt corrupt natural root, the old Adam; but ſtand yet related as members to that head, notwithſtanding all the change brought upon them by the firſt diſpenſation. For ſuch are not as yet truly feeding with Chriſt at his fleſhly table, nor eating and drinking in his perſonal preſence, whilſt they go forth ſingly in the acting of what is natural right and juſt; and have no other foundation for their peace with God, or means of maintaining fellowſhip and communion with him, but the righteous and good works which they do, according to the light diſpenſed in that firſt miniſtry and government; whereas the Iſrael that is after the fleſh, as renewed in the fleſh of Chriſt, and becoming children of the firſt covenant, are receivers of Chriſt himſelf in his firſt appearance, for the foundation of their converſe with God, and the means of maintaining their fellowſhip and communion with him.
In this reſpect they are ſaid to have faith accompanied with a good conſcience, but ſuch as may be loſt and ſhipwracked, 1 Tim. 1. 19. and 5. 12. ſuch a faith, as in compariſon with the faith that works by love, and ſprings from the root of the Heavenly Adam, is accounted as no faith at all, Deut. 32. 20. but is rather to be eſteemed the knowledge with which men are in danger of being puffed up, 1 Cor. 8. 1. and ſuch a receiving of the truth, which, as it may conſiſt with, ſo alſo may be without the love of it, in the ſpirit and power thereof: in which manner they receive it, who afterward ſin wilfully, and ſo come to be denied any longer continuance of the benefit of Chriſts ſacrifice, for the expiation of their ſins, Heb. 10. 26.
Theſe with the ſtony ground receive the word with joy, and are believers: but when their faith comes to its trial, Iam. 1. 2, 3. they prove waverers and unſtable, ſuch whoſe faith fails in the time of need, wanting the incorruptible ſeed of the heavenly Adam, to bear them up, and make them durable. Through this temporary faith, they are admitted into Chriſts preſence, to eat and drink with him at his table; and are enabled to do many wonderful works in his name, and to make a very fair ſhew in the fleſh, and yet have no abiding city, nor ever enter into the true Reſt: but only from the top of this Mount Piſga, they may have a view and proſpect into the true Land of promiſe, the kingdom that cannot be moved, that is in ſpirit and power, (appearing to them, as a Land of diſtances, very far off) and may ſee its Lineaments and proportions, though never be able to enter into the life and power of it: as in like manner, from the top-perfection of the firſt diſpenſation, a ſurvey may be taken of the earthly Jeruſalem, and of the glory of Chriſt according to the fleſh, without ever being actually tranſlated into it, or knowing of Chriſt in the life and power of his firſt appearance, unto which many of thoſe that go under the name of Quakers, do ſeem to arrive.