The Retired Mans Meditations, Chapter 17
CHAP. XVII.
Shewing the nature of that kingdom and Rule of Chriſt in the Saints, which conſiſts not in word and in the form of godlineſs only, but in power, and in the life of ſaving faith, the firſt fruits whereof appear in thoſe hearts that are made conformable to Chriſt in his death.
BY what we have laid down in the two foregoing chapters, it plainly appears, that Chriſt hath ſubjects and faithful walkers with him, under both the former diſpenſations; wherein he ſuffers the tares and the wheat, the children of this world and the heaven-born ſons of Zion, to grow up together for a while, without any diſcrimination; being not yet come to the harveſt, that finiſhing work of his, wherein he makes up his jewels, Mal. 3. 17. ſetting apart his choiſe treaſure unto himſelf, and cauſing a manifeſt diſtinction and difference to ſhew it-ſelf between the wicked and the righteous, between him that ſerveth God and him that ſerveth him not, between thoſe that draw back, whoſe ſoul God takes no pleaſure in, and thoſe that go on to the ſaving of the ſoul, Heb. 10. 38, 39.
We are therefore not to infer from what hath been ſaid (as ſome ignorantly or maliciouſly do) that in aſſerting thoſe under the two former diſpenſations to be capable of miſcarrying (as not therein arrived at that which is their true ſafety and bleſſedneſs) we deſtroy the faith of many dear Saints and profeſſors of Chriſt, who have dyed or yet may die, without ever acknowledging or experiencing a higher, or other ſtate of acceptation with God. For upon this ground Chriſt ſhould never have come in the fleſh, or have promiſed to come the ſecond time without ſin unto ſalvation, becauſe many a true Saint may have died and never ſeen nor acknowledged him in either of theſe his comings.
But indeed, this aſſertion is ſo far from ſtraitning, or leſſening the number of thoſe that are the true heirs of ſalvation, that it rather diſcovers how they may lie hid, as they did in Elijahs time, out of the obſervation of viſible profeſſors, (amongſt thoſe that they exclude as heathens) and may be comprehended by Chriſt their ſpiritual head, when as yet they may not have their ſpiritual ſenſes brought forth into exerciſe, ſo as to apprehend him: but may be babes in Chriſt, walking as men, 1 Cor. 3. 1, 3. undiſtinguiſhed from the reſt of the world. And although they may in that reſpect, ſeem to be men in the fleſh, yet they may live according to God in the ſpirit, and find acceptance in the beloved one: whilſt they themſelves may either be without law, exerciſing a chaſte natural conſcience; or may be under the law, believers, ſo Zealous of the law, as to flie in the face of Paul himſelf, for witneſſing a higher light then they have yet experience of, or can bear.
Which being premiſed, we ſhall now proceed to ſhew what is the third and laſt ſort of Rule and operation of Chriſt, that is ſet up in the hearts and conſciences of men, by vertue of the new creation and everlaſting covenant, deſcribed, Epheſ. 2. 10. to be that workmanſhip, whereby we are created in Chriſt Jeſus, unto good works, which God hath before ordained that we ſhould walk in them (diſtinguiſhed as well from the good works of the law, as the good works of nature, before ſpoken to) conſiſting in the operation and exerciſe of that faith, through which we are preſerved from falling away, taken off from thoſe operations wherein ſelf is kept alive and weighs down the ballance, and carried on to the ſaving of the ſoul.
For the nature of this faith is, to give ſubſiſtence and reception in the heart, unto Chriſt in his ſecond appearance, conſidered as in the ſeed thereof, ſpringing up more and more unto a perfect day: which (conſiſting in the very image it ſelf, and ſubſtantial brightneſs of Gods glory, as it ſubjects and ſubdues the firſt, earthly and ſhadowy image, wherein man was created, unto a perfect ſubſerviency to and harmony with it ſelf) makes of twain, one new man, or Temple of God in heaven, where alſo is ſeen the Ark of his Teſt ament; and forms the heart into a ſubjection unto Chriſt, not only as he is the KING OF RIGHTEOUSNES, but as he is KING OF PEACE alſo; qualifying the ſoul not only to miniſter in the charge of the Levits, in the holy place, but to draw neer unto God and enter with the high Prieſt into the holieſt of all, as having the exerciſe of all the natural powers and faculties of the mind, in their own proper righteouſneſs and holineſs, but retained in a broken, bruiſed, crucified ſtate, perfectly ſubjected to the ſpiritual ſences and operations, brought into exerciſe through faith, to the perfecting and fulfilling of the other, and ſo making the ſame Saint capable to ſing the ſong of Moſes and of the Lamb too. Thus, by living the life of faith, the true Saint comes to have the evidence of things unſeen, and to hope above hope, whilſt the firſt Tabernacle is taking down, to be laid in the grave, and Chriſt is bringing a perfect weakneſs and inſufficiency upon him, to ſpeak, think, will or do, from any other ſpring or fountain of action and motion, then from himſelf, who is riſen from the dead, or from his exalted heavenly manhood) who by degrees, as their houſe from heaven, cloaths them upon, and keeps them from being found naked, though deſpoyled of their firſt ſelf-ſufficiency & ability, as it ſtood ſingle & alone.
This is the faith whereby power is given to us, to be the ſons of God, in a birth and participation of the divine nature, wherein God communicates himſelf in his firſt and ſecond appearance, as knit together and made up of twain into one new name in Chriſt, (which none know, but they that have it) forming up the anſwer of a good conſcience, through the reſurrection from the dead, 1 Pet. 3. 19. to the receiving of whole Chriſt, as he is the finiſher, as well as the beginner of our faith: as he is the High Prieſt as well as the ſacrifice in our nature, or as through the unity of Spirit wherein he lives with his Father, he does offer up and crucify the will of his fleſh, bringing it into perfect ſubjection to his Fathers will.
This is the patern of being and obedience, according to which we are formed, when we are made NEW CREATURES, being that image of the Son, unto which all the adopted children of the new Covenant, given by the father to Chriſt, are predeſtinated to be conformed, in copartnerſhip with Chriſt, as he is the firſt born among many brethren; for which he prayed, as the peculiar mercy reſerved for them, in diſtinction from all the world beſide, whom therefore in this ſenſe, he did not pray for, when he deſired of his father, that they all might be one, as he and the father are one, Joh. 17. 9, 11. And (ſays he) the glory which thou gaveſt me, I have given them: that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one, and be with me where I am: that they may behold the glory that thou haſt given me, in the love which thou ſhewedſt me, and wherewith thou lovedſt me, before the foundation of the world: that ſo alſo, the love wherewith thou haſt loved me, may be in them, and I in them, ver. 22. 23, 24, 26.
The effect of which prayer, is accompliſhed in the heart and conſcience of every true believer, that is made a NEW CREATURE: and is that, which conſtitutes and ſets up the new man (in his right and perfect diſtinction from the firſt Adams higheſt purity, and utmoſt perfection) conſiſting in that building of God, made without hands, mans houſe from heaven, with which he is gradually clothed upon, as he is gradually unclothed of the firſt building, and ſo formed up in the unity of the faith, and of the knowledge of the Son of God, unto that perfection of manhood, which is attainable; even unto the meaſure of the ſtature of the fulneſs of Chriſt: unto which we ſhall arrive, when we come to be like him throughout, in his glorified manhood, and ſhall ſee him as he is; having that love in us, which he had from his Father, before the foundation of the world.
For the opening of this, we are to call to minde that the WORD, when he was made fleſh, did ſet up this building in the ſeed of it, in the perſon of JESUS THE SON OF MARY, as well as that of meer man, in which he was made under the Law. In reſpect of both theſe birth's of humane perfection in Chriſt, he was ſaid to grow in grace and in favor with God and man: and ſo his manhood in the full extent of it, may ſeem to be deſcribed and figured out to us, by the vine in Jothams parable, whoſe fruit cheereth the heart of God and of man.
According to the firſt of theſe births, he had the effuſion of the Spirit above meaſure, a perfection given to him from above, making him in this faſhion and form of his heavenly manhood, above all; even the Jeruſalem above, that is the mother of us all, upon which the new name is written: qualifying him (through this anointing) with a heavenly raiſedneſs of mind, and divine heightning of all his humane powers and faculties, to that fulneſs and extent, whereby he may be enabled as the true Ark of God, to ſwim, live, and abide in the waters of the divine glory, where they are riſen ſo high, as to overwhelm and drown all his natural ſences or powers of minde, making up a river ſo deep, as is impaſſable to them, ſingly conſidered, and as alone, Ezek. 47. 5. which higheſt waters of the utmoſt diſcovery and manifeſtation of God, import and make out that Love of God, and of Chriſt, which paſſeth knowledge, and fils the true Saints with all the fulneſs of God, exceeding abundantly above all they can ask or think, Epheſ. 3. 19, 20.
This heavenly manhood, anointing, and new name which Chriſt hath, renders him, as the buſh that Moſes ſaw, able to abide in the fiery and moſt glorious appearance of the very form and ſimilitude of God himſelf, and not be burned or conſumed; yea, is that whereby he is prepared through the blood of the ſacrifice of himſelf, conſidered in his other capacity of manhood, to enter within the vail, and face to face, as friend talks with friend, converſe with God in the unveiled brightneſs of his glory, and expreſs image of his perſon; feeding upon it as his meat and drink, even the dainties or feaſt of fat things, provided for him in the kingdom of the Father: The joy whereof ſet before him, in the days of his fleſh, made him endure the croſs, deſpiſe the ſhame, and finiſh the courſe of his ſufferings with cheerfulneſs, through the ſight of him that was inviſible, to the natural eye.
In this ſenſe was Chriſt made man, when the WORD was made fleſh, and was the only begotten ſon in the boſom of the Father, that thus ſees God and is able to declare him, whereas no meer man whatſoever, either hath ſeen God at any time, or can ſee him. This is he of whom John ſaid, After me cometh a man which is preferred before me, for he was before me; upon whom the ſpirit reſts and remains, who therefore hath power to baptize with the holy Ghoſt, as he did his own natural manhood, when he offered it up.
Secondly then, according to the other birth of humane perfection in Chriſt, the ſpirit was given him by meaſure (as it was to the firſt Adam, when he was made a living ſoul) whereby he was made under the Law, like unto other men, in all things, ſin only excepted: that is to ſay, with equal powers of mind and capacity of will and underſtanding, as the earthy man, or firſt Adam, in his purity; capable to think, ſpeak, do, will and deſire, in all things, as a man, bearing the ſame image as the firſt Adam did before his fall, but with this difference, that joyntly & together with his being made thus a perfect natural man, he had the perfection formerly mentioned, of his heavenly manhood, as that which was the top-ſtone of the building, the crown of glory and honour wherewith he was crowned and made higher then the heavens, all principalities and powers being made ſubject unto him.
This twofold humane perfection was brought forth in the holy child Jeſus, by the WORDS being made fleſh, and through his death and reſurrection came to their full maturity and ripeneſs; wherein Chriſt was declared the ſon of God with power, having all power in heaven and earth put into his hands by the father, even as he was the Son of man: who in the dignity of this his ſtate and glory, can nevertheleſs do nothing of himſelf: but what things ſoever he ſees the Father do, theſe alſo doth the Son likewiſe. For the Father loveth the Son, and ſheweth him all things that himſelf doth: For as the Father raiſeth up the dead and quickeneth them; even ſo the Son quickneth whom he will: For the Father judgeth no man; but hath committed all judgement unto the Son; that all men ſhould honour the Son, even as they honour the Father. For as the Father hath life in himſelf; ſo hath he given to the Son to have life in himſelf; and hath given him authority to execute Judgement alſo, becauſe he is the Son of man: to wit, in the twofold reſpect before mentioned.
But thirdly, over and beſides this twofold humane perfection, which is in Chriſt, he is alſo perfect God, through the unity of Perſon whereinto he is begotten with the WORD; from the operation whereof, the ſame Jeſus that is the Son of man, is alſo the living and eternal WORD OF GOD, and is ſo called, Rev. 19. 13. out of whoſe. mouth goeth a ſharp ſword, and wherewith he ſmites the Nations, and rules them with a rod of Iron, as KING OF KINGS and LORD OF LORDS: which high priviledge is peculiar to him, (it appertaining only to the man Chriſt Jeſus to be God, as he is that one bleſſed perſon that is the Mediator between God and Man) and therefore incommunicable to any of the reſt of the Seed, or many brethren, whereof he is the firſt born.
But as to what concerns this Jeſus, as he is the SON OF MAN, in reſpect of the twofold humane perfection that is in him, the reſt of the ſeed, even the many children given to him by the Father to bring up to glory, are co-partners with him, attaining to the meaſure of the ſtature of that his fulneſs and perfection, through which they are made by him KINGS and PRIESTS to God, and are to raign for evermore.
Into this perfection they are made to grow up in all things in him that is their head, being by him begotten again unto a lively hope, through the reſurrection from the dead: and having the immortal ſeed of the heavenlineſs of Chriſts perfection and life formed and brought forth in them, as the inheritance incoruptible and undefiled, that fades not away, reſerved in heaven for them, ready to be revealed in the laſt time.
They that are born of this ſeed, are born not of blood, nor of the will of the fleſh, nor of the will of Man, but of God; and through the power of faith, and the abiding of this ſeed in them, are kept unto ſalvation, without any poſſibility of ſinning unto death, or any danger of final falling away; having by vertue of their reception of this ſeed in the heart, through the gift of God, the nature of true believers communicated unto them, even the unity of the faith, and knowledge of the ſon of God: which makes them members of the new Jeruſalem, children of the promiſe; who are born after the ſpirit, and have that anointing whereby they know all things, immediately from the head and fountain itſelf, and need not that any man ſhould teach them, but as the ſame anointing teacheth them of all things, 1 Joh. 2. 20, 27. which was given to their head, the true Aaron, without meaſure, running down upon all thoſe that dwell together with him, in the unity of the faith of the ſon of God: even to the skirts of his garments, upon the loweſt members of this NEW JERUSALEM, conſecrating them a ROYAL PRIESTHOOD with himſelf, to offer up ſpiritual ſacrifices unto God.
This new nature in the ſeed of it, whilſt it is the ſubſtance of things hoped for, and the evidence of things unſeen, is called faith, even the faith that juſtifies, ſpreading over us the propitiatory covering of Chriſts ſpiritual headſhip and EVERLASTING RIGHTEOUSNESS, in which we are made to ſtand for ever, ſpotleſs and without guile before the Throne of God. Thoſe that are of this faith, are bleſſed with faithful Abraham: and are of that one ſeed, that are heirs according to the promiſe.
The work of this faith and new birth, when once wrought out by Chriſt in the heart and conſcience, is to breed patience; and that patience, experience: and that experience, hope; even that hope which maketh not aſhamed. The patience which is wrought out in every regenerate one by this faith, is called the obedience of faith, that when it hath had its perfect work, maketh us perfect, ſo as to want nothing; arming us with the ſame mind that was in Chriſt Jeſus, to ſuffer in the fleſh, in order to put an end to ſin, and to work off the ſoul from the will & deſire of the fleſh, into an abſolute ſubjection and conformity to the heavenly will of Chriſt, wherein he is one with the Father; and ſo, enabling us to keep the word of Chriſts patience, which is indeed the Law and Rule under which the true believer is ſubjected, until Chriſts ſecond coming; being to reſt in the grave with Chriſt (untill the remainder of his ſufferings be fulfilled in his whole body the Church) under the certainty and with the comfort of his promiſe, that thoſe that thus ſuffer with him, ſhall alſo raign with him; and thoſe that thus die with him, ſhall alſo live with him.
And that all true believers are thus obſervers of this Rule, according to the patern left by Chriſt, in his own ſufferings, (purifying themſelves as he is pure, keeping the word of his patience, and performing the obedience of faith, which is required by the law of the new covenant) we ſhall endeavour to make known, as in the experience thereof and Teſtimony from the Scripture, it is held forth. For through the comprehending power of Chriſt, as he is the head and root of this ſpiritual ſeed, and precious faith, which is obtained by Gods choſen ones, they are ſeparated from the very womb, yea they have grace given unto them in Chriſt Ieſus, before the world began; and are bleſſed with all ſpiritual bleſsings in the heavenly, in him, being accepted in the beloved.
In this reſpect Jacob was loved, and Eſau was hated: or the one was accepted, and the other was refuſed in their mothers wombe, the children being not yet born, neither of them having (as yet) done good or evil, that the purpoſe of God according to election might ſtand: not of works, but of him that calleth. Howbeit, we are not in Scripture ſenſe, nor in truth (as ſome unwarrantably affirm) actual believers, until by effectual calling we are made receivers of whole Chriſt in the ſeed, as before deſcribed.
And therefore the Apoſtle Paul, who is a remarkable example herein, though he had received grace in Chriſt Ieſus, as in his head, before the world began; and as thus comprehended in his head, was ſeparated and diſtinguiſhed from the womb, in whom the purpoſe of God according to the election was to ſtand: yet it pleaſed not God to call him, and by revealing his ſon in him, to make him actually a believer and new creature, until he had ſpent many years, even a great part of his life, in a ſowerneſs and rigidneſs of ſpirit, under the diſpenſation of the Law; flaming out at laſt into cruel and fierce perſecution of the Church of God: though in all, ſtill preſerved by his head from wilfull enmity: For, ſaith he, I did it ignorantly.
In like manner, all the children given to Chriſt by the Father, whereof he is to loſe none, are thus ſeparated and diſtinguiſhed from the reſt of the world (as the beloved ſeed according to Gods purpoſe) from the womb, and ſo according to Gods purpoſe, are bleſſed with all ſpiritual bleſsings in Chriſt before the world began: Yet until it pleaſeth God by his grace to call them, whether they be in the ſtate of circumciſion or uncircumciſion, they live and walk according to the principles and Rule of that diſpenſation they are under.
For ſo we ſee in the great inſtance of Abraham, the father of the faithful, as by Stephen he is deſcribed to us, Acts 7. in the manner of the calling, with which he was called, and whereby he was made actually a Believer and a new creature; which was, by Gods appearing to him; and by the power of his WORD, working in him, calling and bringing him out of his own Country; the land of his Nativity; and from his natural relations, into the land which he ſhould ſhew him: cauſing him herein to reſign up his natural judgement and will entirely to his diſpoſal, and through faith to obey: for he went out, not knowing whither he went: which firſt remove of his, was out of the ſtate of degenerate nature and his heatheniſh life, into the earthly land of Canaan, as that was a type and figure of the heavenly: and into circumciſion, or experience of that communion with God which is by the firſt Covenant, whereby the filth of the fleſh in his heatheniſh ſtate, was cut off and cleanſed, and he in minde as well as in body, brought into the figurative land of promiſe, even to a conformity in mind and ſpirit to the Law; the perfection of Chriſts fleſh or natural man.
In this promiſed land (perceiving by faith, that it was but the type and ſhadow of the good things themſelves, the heavenly Country, which was the true object of his Faith) he ſojourned as in a ſtrange Country, and was willing and content to have no inheritance given to him in it: no not ſo much as to ſet his foot on: but dwelt in tabernacles with Iſaac and Jacob, Heirs with him of the ſame promiſe. For he looked for a city which hath foundations, whoſe builder and maker is God.
After this manner was Abraham kept by the power of God, through faith unto ſalvation; making uſe of the very glory of the firſt Covenant, and excellency of the earthly Canaan, but as an Inn by the way in his paſſage towards the glory that was to follow, the better and heavenly Country, which his eye was ſet upon: by vertue whereof, he offered up Iſaac when he was tried, and reſigned up thereby all intereſt in him, as he was the fleſhly ſeed or type of Christ according to the fleſh, in order to receive him again upon a better account, as the figure of him that was to riſe from the dead, and in the glory and power of that life, to make good the Promiſes to him, which he waited for.
Now what ſaith the Scripture in this caſe? Hearken unto me, ye that follow after righteouſneſs, ye that ſeek the Lord: look unto the rock whence ye are hewen, and to the hole of the pit whence ye are digged; look unto Abraham your father, and Sarah that bare you; for I called him alone and bleſsed him, and multiplied him; yea, I have given him as a patern unto the whole Spiritual Seed, ſo as they that are of the ſame faith with him, ſhall be alſo bleſſed with him, and ſhare with him in his heavenly inheritance.
To be of the ſame faith with Abraham, is, to be called with the like effectual calling as he was, according to Gods purpoſe; not of works, but of grace: and thereby to be begotten again unto a lively hope, through the reſurrection of Jeſus Chriſt from the dead, unto an inheritance incorruptible, that fadeth not away: which inheritance the believer is intereſſed in, (by being made that one ſeed with Chriſt, through the new birth) as the ſubſtance of things hoped for by him, and the evidence of things that are wholly unſeen to his natural ſenſes and faculties of mind, in their beſt improvements, as ſingly natural. So that through this effectual calling, this precious faith is wrought in the ſoul, giving Chriſt an actual inhabitation and abode there, as him that is the true one, or head of the ſpiritual ſeed and anointing, the cauſer and begetter of the ſoul into actual memberſhip with himſelf, in his heavenly and ſpiritual humane perfection. Which manner of receiving Chriſt in the heart, is a participation with him in his heavenly nature, whereby his choſen ones receive power to become the ſons and adopted children of God, even as many as thus believe on his name. For through this union with their head, Chriſt is made unto them wiſdom, righteouſneſs, ſanctification and redemption: is all in all to them, as to whatſoever they ſtand in need of for ſalvation.
In this manner whereſoever Chriſt is and dwels, he diſtinguiſhes ſuch perſons from all others whatſoever, that are not of the ſame ſeed, but do ſhew themſelves in the end to be reprobates, as it is written, 2 Cor. 13. 5. examine your ſelves, whether ye be in the faith: know ye not your own ſelves, how that Ieſus Chriſt is in you, except ye be reprobates? Here, this kind of being of Chriſt in the heart, is called faith; ſuch as diſtinguiſhes the perſons that have it, from reprobates; being a differing faith in kind from what thoſe have that have the knowledge and enjoyment of Chriſt only according to the fleſh, who upon trial, fall away and ſink down into hypocriſie and apoſtaſy. The exerciſe of which temporary faith, though true believers may have for a while in common with the children of the firſt covenant (whilſt they walk like men, and are but babes in Chriſt, in reſpect of the growth of the ſpiritual ſeed in them) yet they ſtay not here, nor content themſelves with the ſingle exerciſe thereof, but are made in time, to ſee and experience, that it is by faith of another kind, conveying with it Chriſts heavenly nature, by which they muſt be conducted, and enter into the true Reſt. Albeit, after effectual calling, that which is the precious ſaving faith of Gods Elect, may lie undiſtinguiſhed in operation from the firſt faith, which the ſpiritual ſeed may continue a long time in the ſingle exerciſe of, in common with the fleſhly ſeed or children of the firſt covenant, as was moſt evident in Peter, who was effectually called, when the Father revealed Chriſt to him and in him, as the Son of the living God, grounding his heart thereby upon that rock, which the gates of hell ſhould never prevail againſt. Yet how low and weak did the operation and power of faith remain in Peter, to the ſuffering of him to fall ſo ſhamefully as he did, and to the leaving of him ſeveral times to the actings of his fleſhly will and deſire, tending to the ſparing of the fleſh and keeping back the ſufferings of the croſs?
It is not therefore barely the having of this faith in the right kind, that ſingly and ſimply ſufficeth to the actual diſtinguiſhing of the ſpiritual ſeed from the carnal (either in inward experience unto themſelves, or outward witneſs and teſtimony unto others) But this faith, ſhewing itſelf, as ſaith Iames, ch. 2. by its works, without which, it is as dead in the ſoul where it is, adminiſtring little profit to the ſenſe of the man that hath it and hath not its works with it. For the bare having it, doth not diſcover his ſtate to be ſafe; nor doth it juſtifie itſelf to be of the right kind, but as it is operative, and ſhews itſelf by its works, to be the faith that doth juſtifie true believers. Untill which diſcovery made in the heart and conſcience, as the body without the ſoul is dead, ſo the comfortable ſenſe of right believing is wanting; which was abundantly ſhed abroad in the heart and experience of Abraham, when God had tried the powerfull working of his faith, in the offering up of Iſaac upon the Altar: wherein he ſaw a working power of his faith, and how faith wrought with his works, and by works was made perfect, in the experimental ſenſe and diſcovery thereof, unto himſelf and others. And that Scripture was fulfilled that ſaith, Abraham believed God, and it was imputed unto him, for righteouſneſs: and he was called the friend of God. For that faith, wrought out in Chriſt his Head, whereby he was juſtified before God, now evidenced it-ſelf to the perſonal Faith of Abraham in this his trial and proof, to be the faith the Scripture meant when it ſo ſpake; and wherein he had ſtood juſtified ever ſince his effectual calling.
This place of James, thus underſtood, is ſo far from owning a juſtification by works, for which it is uſually alledged, that it doth moſt abundantly confirm and make good the juſtification which is not of works, but of grace, according to Gods purpoſe. The very nature and kinde of this faith may ſuffice to all unbyaſſed judgements, to ſhew that thoſe that are juſtified by it, are not juſtified by works: ſince in its principles and ſeed, it is quite differing from that which is by the Law, or born after the fleſh, which is of works; ſo as the one is differenced from the other in the very kind of perfection and life, both as to principles and works, the ſeed and the fruit of each; yea, and this faith of the right kind, conſidered as abiding in Chriſt, not in us, is that that properly juſtifies the believer. For if it be by grace, it is no more of works: otherwiſe grace is no more grace. But if it be of works, then it is no more grace: otherwiſe work is no more work. And beſides, the Spiritual Seed are beloved, as they are choſen in Chriſt, before the world began; and are diſtinguiſhed, as ſo accepted in him, from the fleſhly ſeed, before they have done either good or evil.
This chuſing in Chriſt is not the juſtification by faith, inaſmuch as that act of God never paſſes upon us, till we be actually believers. For though we have being in our head, who is bleſſed and beloved before the world began, Epheſ. 1. Yet we are not made to be in our own perſons of that Spiritual Seed, untill we have the righteouſneſs of our head actually imputed to us, and ſo are made to ſtand without guile or ſpot before the throne of God, whilſt as yet we are ungodly, and bear about with us a body of ſin and death, unſubdued, and unaboliſhed, which nevertheleſs in the end, by faith is overcome, and wholly done away.
The working power then which is put forth by faith, in the heart and conſcience of him that is the true Believer, is to be diſtinguiſhed from faith in the firſt act, ſingly conſidered as the new birth and reception of Chriſt, to inhabite and dwell there, as the root and author of all ſpiritual life and perfection; which indeed, is rather itſelf the work or workmanſhip of Chriſt, as the ſuitable reception that he makes for his indwelling preſence in the heart, then any effect of the power of faith, working patience and experience there, in purſuance of the end for which it is given; which is, to work the ſpirit of man, either under the firſt or ſecond diſpenſation, to a compleat and full reſignation of its underſtanding, will and deſire, unto the teachings, light and life of this faith, evidencing him that is inviſible, and giving entrance into the glory that is within the veil; ſhewing what is the riches of the glory of his inheritance in the Saints, and what is the exceeding greatneſs of his power to us-ward that believe; Which glory is not ſeen all that while to the natural ſenſes and diſcerning; but the life and workings of faith, wherein the ſpiritual part of the believer does exceedingly rejoyce, the fleſhly or natural man in the Saint unſubdued cannot bear, but hath its reluctancy againſt; luſting to envy, ready to oppoſe, reſiſt, and contradict the ſame to the utmoſt; and is, all the ſeaſon of the trial of faith, in great heavineſs, grief and deſpondency, through manifold temptations; whilſt the believing part is exerciſing love on him, whom the natural ſenſes cannot reach nor come to the ſight of: In whom, though now we ſee him not, yet believing, we rejoyce with joy unſpeakable and glorious; girding up the loyns of our minds, in ſobriety and hope.
For the power of faith is ſuch in its operation, that it overcomes the world, and all the powers of fleſh and blood in us at the beſt; which ſerve but to be made conqueſt of and triumphed over by faith, in order to be nailed to the croſs of Chriſt, for the ſlaying of the enmity, which thereby would be ſpringing up, to the choaking of the ſpirtual ſeed the crucifying afreſh the Son of God, and trampling under foot the blood of the everlaſting Covenant, as an unholy thing.
This power of fleſh and blood that ends and expires at laſt under the conquering and triumphing power of faith, cauſes for a long time a ſore and fiery trial in the ſoul, through the ſharp conteſt and diſpute that ariſes between the heavenly powers and ſpiritual ſenſes on the one hand, and the fleſhly and natural powers in the ſame Saint, on the other; by reaſon of which, the ſoul is often inclining and falling back into the life of the fleſh, and workings of the natural will, inſtead of being ſtrengthned in the inward man, and fixed there in love and true Reſt, againſt all contradicting whatſoever, made by fleſh and blood; whether pure and holy fleſh, or ſinful and corrupt: So that oft the party which faith by its power makes for it ſelf in the heart and conſcience of the believer, is deſerted and in a manner given off, through the prevalent reaſonings and deſires of fleſh and blood, which make reſiſtance in this warfare to their laſt breath, or activity that remains in them.
And firſt, when faith cals the heart to leave its natural ſtate, its kindred and relations in the heatheniſh world, (the morality and civility whereof, ſeems to have much to ſay for it ſelf, after the corrupt part in it is caſt off) the natural powers and faculties of the mind in that ſtate, rebel and reſiſt a long ſeaſon, not knowing how to ſubmit, though upon hopes of a land of promiſe: ſpecially when they muſt not know, or cannot be made acquainted whither the ſoul is going, and are therefore conſtantly repreſenting all diſcouragements imaginable, to hinder its obedience to this call of faith, till at laſt they be over-ruled and brought under.
But ſecondly, when through faiths workings by the power of the Law, or Miniſtry of Chriſts firſt appearance, the ſoul is brought out of the corrupt, degenerate ſtate of nature; hath turned its back upon the land of its nativity, and is come to the earthly Canaan, to the circumciſion of the fleſh, (not in the letter only, but in the ſpirit, for the righteouſneſs of works, by the firſt Covenant:) then hath faith another Call, or ſecond voice to the ſoul, cauſing it to ſojourn as a ſtranger, even in the land of promiſe: and to look upon this earthly Jeruſalem, as no abiding City: but that, out of which it muſt alſo paſs into a heavenly Country, the Jeruſalem that is above; forgetting the things that are behind, or unto which it hath already attained, and preſsing forwards to the mark, for the price of its high calling; to be clothed upon, as with its houſe from heaven.
Through the call of this laſt voice of faith, all fleſh and the glory thereof is blown upon, and made as nothing, Iſa. 40. 6. the voice ſaid, cry; and he ſaid, what ſhall I cry? All fleſh is graſs, and the goodlineſs thereof is as the flower of the field, periſhing and fading in a moment; the graſs withereth, the flower fadeth away, becauſe the ſpirit of the Lord blows npon it: ſurely, the people is graſs. The graſs withereth, the flower fadeth, but the WORD of our God ſhall ſtand for ever, ver. 7, 8.
So then at length, the believing part in the Saint, cometh to ſee and experiment the emptineſs, nothingneſs, and fading of the beſt natural perfection, and fleſhly purity, not only in legal, worldly rudiments and principles, but even in Evangelicals, ſo far as they conſiſt in the knowledge of Chriſt himſelf, but according to the fleſh. Whereupon the believer becomes willing to be crucified to all confidence, eſteem, or deſire of Reſt and abode in them, ſeeing a patern left by Chriſt himſelf herein, when he ſuffered in the fleſh, that we alſo might be armed with the ſame mind; and by being crucified in the fleſh, may come at laſt to ceaſe from ſin; attaining a perfect freedom there-from, by the reſurrection from the dead.
And now, what high thoughts and proud imaginations do riſe up in the heart, fit to be brought down and ſubdued by the croſs of Chriſt? then which nothing is more grievous to the ſoul, which loves this Abſolon, its own uncrucified fleſhly mind and the enlightned reaſonings thereof, in their very rebellion and endeavours to out it of the everlaſting kingdom: yea, it ſtruggles hard, and wreſtles vehemently, to keep its Iſaac from being offered up in ſacrifice.
Oh! how with Zipporah, doth the fleſh cry out againſt faith as a bloody husband, thus to require the full reſignation of the judgement, will and deſire, of the pure, holy natural man, as well as that of the corrupt? All this it doth require; and no leſs will ſerve its turn, then the bringing of the exerciſe of theſe natnral ſenſes, as they are conteſting with, and reſiſting the workings of faith, into perfect captivity to the obedience of faith, and into perfect reſt and ſilence in the grave of Chriſt; where they are to be bound, as in chains and fetters, utterly diſabled for ever acting more, in any reſiſting or contradicting way, unto the power and life of faith: and ſo indeed are ſet free, and have their trueſt liberty given to them, to act more fully then ever, in harmony with, and ſubſerviency unto the workings and life of faith.
Thus, Rom, 8. it is ſaid, If Chriſt be in you, the body or fleſh is dead, becauſe of ſin: but if the ſpirit of him that raiſed up Chriſt from the dead, dwell in you: he that raiſed up Chriſt from the dead ſhall alſo quicken your mortal bodies, or crucified fleſhly ſenſes by his ſpirit that dwelleth in you, to the bringing them forth in a better and more excellent way of operation, then ever they had before. For theſe fleſhly ſenſes, as they are planted into the likeneſs of the death of Chriſt, are made one dead body with him: and ſo are ſhut up for ever, in an everlaſting impoſſibility to act againſt the truth, but only for the truth: to act in a way of reſiſting and contradicting the workings of faith, but in ſubjection and ſubordination to …em.
This is that we mean by the obedience of faith, and keeping of the word of Chriſts patience, which is required by the law of the new covenant, the law of the ſpirit of life in Chriſt Jeſus, as it frees us from the law of ſin and death; which is ſo far from deſtroying the law, that it fulfils it: and ſo far from aboliſhing the good works required by the law, that it diſannuls only the unlawful uſe of them, ſetting them up in their right and lawful exerciſe, not ſingle and alone, without the faith that is ſaving; or in reſiſtance and contradiction to that faith: nor ſo mixing them with a faith that fails, whereby both faith and a good conſcience may come to ſhipwrack: but making them in ſuch manner the fruit and children of the operation of the faith of Gods elect, as that againſt ſuch there is no law.
This is the gathering together into one dead body with Chriſt, wherein all his elect muſt be found, as faſhioned into a ſimilitude with him in his death; and that, for the filling up of the meaſure of his ſufferings, in the whole number of his beloved ones: that ſo at laſt, they may ariſe likewiſe with his dead body, and be gathered together into one glorified body with him, or into a ſimilitude with him, in the glory and power of his reſurrection: when they ſhall be like him, and ſee him as he is: when at this appearing of Chriſt who is their life, they alſo ſhall appear with him in glory.
The hope and expectation hereof, grounded upon the promiſes, made to this purpoſe, in Col 3. 4. 1 Joh. 3. 2. Phil. 3. 21. and many other places of Scripture, is that that hath born up the ſpirits of his people and faithful ones in all ages (that have been made willing to follow this Lamb whitherſoever he goeth) from deſponding and ſinking away, under all thoſe inſolent affronts and contradictions they have met with in their ſeveral generations, from their inſulting & unreaſonable adverſaries, the inhabitants of the earth, who flouriſh & proſper in the world while they are chaſtened every morning, diſciplined under the croſs of Chriſt, miſcarrying (as to all that's viſible) and overcome in thoſe hot conteſts, oppoſitions and aſſaults, which the ſeed of the Serpent, luſting to envy, will not fail to exerciſe them with; who indeed could have no power againſt them unleſs it were given them from above: as Chriſt, the head of this ſpiritual ſeed, told Pilate, in his own perſonal caſe, Ioh. 19. 11. and as power was given from above, againſt that great Maſter & Lord; ſo is it alſo given to them, to make war with the Saints and to overcome them, Rev. 13. 7. but though at preſent they be ſo overſet by worldly powers, that they cannot work any deliverance in the earth, neither do the inhabitants of the world fall before them, Iſa 26. 18. yet at this ſecond coming of Chriſt, he will call up the dead bodies of theſe his crucified Saints, and faithful witneſſes, not only into a ſtate of ſecurity from the deſtroyer, but into a ſinging and triumphing condition, ver. 19. Thy dead men ſhall live: together with my dead body ſhall they ariſe: awake and ſing, ye that dwell in duſt.
Both theſe ſtates of the true Saint, are moſt lively deſcribed Iſa. 54. which we ſhall endeavour to give ſome ſhort taſts of, for our clearer enlightning in the preſent truth: ſpecially, as to what concerns the former branch; the Saints conformity with Chriſt, in his death. The other, conſiſting in a conformity to him in his Reſurrectionſtate, we ſhall reſerve for the latter end and concluſion of this diſcourſe.