The Retired Mans Meditations, Chapter 18
CHAP. XVIII.
Concerning the Saints conformity with Chriſt in his death, particularly opened, and cleared from thoſe miſtakes which the enemies to the Croſſe of Chriſt are apt to brand it with.
BY conformity with Chriſt in his death, (which ſome have been ſo ignorant of, and ſuch enemies to, as moſt prophanely to call it a fiction, and make little leſſe of it then blaſphemy) We ſay that the fleſh or natural man in the Saint, (whether conſidered in the workings of his morall nature, or of his renewed enlightned nature under the firſt Covenant,) is crucified and rendred a copartner with Chriſt in his dead body, whereby the powers and faculties of the mind in the natural man are neither annihilated nor deprived of their lawful uſe, as lawful refers to the obedience of faith and the rule of the Goſpel; but only have death paſſe upon them, or a diſability and privation, as to all unlawful uſe of them, or poſſibility of acting in rebellion, reſiſtance or contradiction to the Law of the heavenly nature and mind, ſet up by faith.
In this crucified poſture of the fleſh, and broken-ſpiritedneſſe into which the powers and faculties of the natural mind are brought by faith, the Prophet Iſa. 54. 1. calleth out to the Saint to ſing, as intimating, that though the natural man be hereby diſenabled to bear or bring forth fruit to its firſt huſband, Chriſt himſelf, as made under the Law, and head of natural perfection ſingle, yet it ought nevertheleſſe to break forth into ſinging, in regard that by her being become dead to the Law, ſhe is married to another, even to him that is raiſed from the dead, to bring forth fruit in newneſſe of ſpirit and life; and that this its barrenneſſe is no juſt cauſe of reproach to it, ſeeing it came to be lawfully diſengaged from all obligation to its firſt Husband, by the dead body of Christ, through which her firſt Husband is become dead unto her, ſo that ſhe is no adultereſſe though ſhe be married to another man, Rom. 7. 3, 4. And therefore Cry aloud for joy, ſaith the Prophet, for more are the children of the deſolate, then of the married wife, or ſhe that keeps to her firſt Husband under the Law; Fear not for thou ſhalt not be aſhamed, neither be thou confounded, for thou ſhalt not be put to ſhame; for thou ſhalt forget the ſhame of thy youth, and ſhalt not remember the reproach of thy Widowheod any more; for thy Maker is thy Husband, the Lord of Hosts is his Name, and thy Redeemer, the holy one of Iſrael, the God of the whole earth ſhall he be called. In theſe two particulars therefore, conformity to the death of Chriſt is made to conſiſt by the Prophet Iſaiah in this Chapter.
Firſt, in Chriſts own refuſal to be any longer a Husband unto the natural man in the Saint, through his own voluntary departure and withdrawing of himſelf out of his own fleſhly life, to go to his Father, and be and remaine for ever in the glory of the Father, in order to returne againe to the Saint, as he that is riſen from the dead, to marry and eſpouſe the ſoul that he hath thus grieved by his withdrawing: For ſaith he, The Lord hath called thee, as a woman forſaken, and grieved in ſpirit, and a wife of youth, when thou waſt refuſed by thy God; for a ſmall moment have I forſaken thee, but with everlaſting mercies will I gather thee.
Secondly, the Saints conformity unto the death of Chriſt conſiſts in the deſolate, forſaken, barren ſtate, wherein the fleſh and natural man is left by Chriſt, as in a dry and barren wilderneſſe expoſed to all temptations and trials from God, Angels and Men, within and without; ready to ſink and faile in ſpirit every moment; partly, under the appearance of Gods diſpleaſure; whoſe withdrawing and forſaking, the ſoul underſtands not any more then Job did, who was privy and conſcious to the faithfulneſſe and integrity of his heart to his firſt Husband, whileſt he abode with him; and partly, from the cold, dead, diſconſolate frame of ſpirit, wherein it now finds it ſelf, as it meaſures it ſelf by the life of ſenſe, and not by the life of faith; under both which preſſures, the Word of Chriſts patience is ſet before the ſoul, by faith to be kept and obſerved; Who for the joy that was ſet before him, endured the Croſſe, and deſpiſed the ſhame, patiently ſuffering the bruiſing of his heele, according as he had received commandment from the Father.
In this poſture as a Widow indeed, the poor broken-ſpirited Saint remains mourning and weeping, left for a ſeaſon as an Orphan by Chriſt; brought into that condition which Chriſt foretold unto his Diſciples, whom at the preſent he acknowledged children of the Bridechamber, whileſt they had no higher knowledge of him, then in his fleſhly glory and perfection; Of whom therefore he ſaid, As long as the Bridegroome was with them, they could not faſt, but the dayes would come, when the bridegroome ſhould be taken away from them, then they ſhould faſt; intimating thereby, the dayes of faſting and mourning, and being clad in ſackcloth, which the true Saints & witneſſes of Chriſt were to be exerciſed with, during the time of the trial of their faith, upon the Bridegroomes being taken from them and changing that living fruitful frame of ſpirit, which they were fed and nouriſhed up in by him, as they were his married wife under the Law, into a faſting, broken, mournful, deſolate ſtate of Widowhood, which they are brought into, as they are made one with Chriſt in his dead, crucified body, and are planted with him into the ſimilitude of his death.
Chriſt then after he hath become a Bridegroome and married Husband unto true beleevers, in and by his firſt appearance, ſhining forth upon them in the life and glory of his natural and fleſhly perfection, wherein he hath nouriſhed them up, and made them fruitful children of that his Bridechamber, is pleaſed, and hath power to take himſelf away from them, and continue no longer with them, as a Bridegroome under the firſt Covenant, or in the miniſtery of his firſt appearance, but wholly diſſolve that marriage-band betweene them, as refuſing any longer to come forth in the exerciſe of life toward them, upon the ſingle root of his natural perfection, in order (upon the trial of their faith, and their dutiful keeping the word of his patience, during the time of this his ſeparation from them) to return again after a little moment, and with everlaſting mercies to embrace them, and be married unto them in the light and life of his ſecond appearance; not only ſupplying to them again that wherein he was withdrawn from them, but adding over and above, a fuller and more abundant communication of life and glory; which, untill this death or withdrawing of his be perfected in them, they are not capable ſubjects perfectly to receive and inherit; but according to the ſteps and degrees of this death, doth the approa hand increaſe of this higher life let it ſelf in upon them, and fill them.
This ſeparation and withdrawing of Chriſt as a Bridegroome, is the more bitter and grievous, becauſe this his abſence carrieth in it the appearance of his wrath and ſore diſpleaſure, to the eye of fleſh and blood, which interprets all this dealing of Chriſt in the worſt ſenſe, as if his mind were wholly turned away, and that he had given over to be gracious any more, to them, that are under this hour and power of darneſſe; And ſo ſeemes worſe then a thouſand bodily deaths, to thoſe in whom the ſpiritual birth is but low, and therefore not unfitly compared to the child in the womb, and at the breaſt; where it is ſaid Wo unto thoſe that are with child and give ſuck in thoſe dayes! Yet ſaith Chriſt, this is but as the waters of Noah, which is only to be once done to drive the believer into the Arke, even the anſwer of a good conſcience toward God, through the reſurrection from the dead; and then forever to exempt them from ſuch danger any more, as having provided that for them, which enables them to ſwim in thoſe waters which drown the world; in that pure river ſpoken of Rev. 22. 1. proceeding out of the Throne of God and the Lamb; which compared with Ezek. 47. appears to be a deſcription of the Viſion of Holy Waters, where they are riſen up as a river to ſwim in; which thoſe that are without the Ark, attempting to live in, muſt needs be drowned, it being above all the meaſures of their attainments and capacities to receive, as members of the firſt building or worldly Sanctuary. And becauſe there is not any thing more highly importing the true Saint, then to get well through this wilderneſſe, and not loſe the way, or fall ſhort hereof, under any pretence whatſoever; we ſhall yet endeavour more particularly to handle and declare that which is to be experienced under this diſpenſation. Firſt, in reſpect of what Chriſt doth, and is the worker of, by his withdrawing and refuſing to continue any longer a Bridegroome in his firſt appearance to the ſoul. Secondly, in reſpect of the workings of Satan the Tempter, who is not idle in this hour and power of darkneſſe, to ſet on this appearance of wrath from God and Chriſt. Thirdly, in reſpect of the workings of fleſh and blood, that to the laſt, are violent oppoſers and reſiſters. And fourthly, in reſpect of the workings of Faith or the new creature, diſpoſing the ſoul to let patience have its perfect work under theſe manifold tempt ations, thereby to make it a perfect and compleat ſharer with Chriſt in his ſufferings, as the rule and patterne ſet by him, for the obedience of faith which under all this beholds him that is inciſible, and hath an eye to the recompence of reward, in attaining the glory that followes, and arriving unto the ſtate of the reſurrection from the dead, never to die more, but for ever to remaine free from the power of ſinne and death.
As to that which Chriſt works in the heart of the true believer by his ſeparation and refuſal to be any longer a Bridegroome to the ſoul in and by his firſt appearance; It conſiſts chiefly in two particulars. Firſt, in the preparation uſed by him to fit the ſoul for this his abſence. Secondly, in his actual withdrawing and for ever hidng his face as to any farther ſhining forth upon them ſingly in and by his firſt appearance; and in that reſpect becoming, as perfectly dead and ſeparated from the ſoul, refuſing ever to converſe more in the ſingle exerciſe of that his heſhly life, according to which the ſoul is to know him no more.
The preparation herein uſed by Chriſt to fit the ſoul, and ſupport it to bear ſuch an abſence of his, is lively preſented to our view, by his carriage in this reſpect towards his Diſciples in the dayes of his fleſh; when he tells them beforehand, John 13. 14. 15. 16. 17. Chapters, the neceſſity of his departure from them, that he may go to the Father, and the expediency of it for them in order to his coming againe, and preſenting himſelf to them in a richer & compleater glory, then what they converſed with him in before: Little children, ſayes he, yet a little while I am with you, the Bridegroome is with the children of the Bridechamber; but this fellowſhip, as to the joy, fruits and comforts of it, is not laſting, it is but for a little while, here is no abiding City, there is therefore a neceſſiy of looking out for one to come; And I am going a farre journey (ſaith he) to receive a Kingdome and returne, and ye ſhall ſeek me when I am withdrawn, and be looking for me to appear again in my fleſhly glory; but till a change be brought upon you, to enable you to follow me in my death,; you, (though my Diſciples, and the Jewes that are far ſhort of you) [cannot come to me whither I am going. But through believing in me you ſhall be brought to my Fathers houſe, into a heavenly City, the Jeruſalem that is above, where are many Manſions, if it were not ſo I would have told you; I go to prepare a place for you, and will come againe and receive you to my ſelfe, that where I am, there you alſo may be: And whither I go you know, and the way you know: by the workings and teachings of the new nature that is in you, through believing and your being borne of God. Beſides; ſaith he, I will pray the Father, and he ſhall give you another Comforter, that may abide with you for ever, even the Spirit of truth in the firſt-fruits thereof, whereby you ſhall come to [have an underſtanding in him that is true, and that you are in him that is true; the Spirit whom the world cannot receive, becauſe it ſess him not, nor knows him; being not borne from above, as you are; but you know him, for he dwelleth with you, and ſhall be in you: to bring you out of your forſaken comfortleſſe condition, and cauſe you greatly to rejoyce, though now for this ſeaſon you be in great heavineſſe, through manifold temptations, and to love him whom you have not ſeene with the eye of ſenſe; and in whom, though you ſee him not, yet believing, you rejoyce in him with joy unſpeakable and full of glory. Theſe things I ſpeak, (ſaith Chriſt) whileſt yet I am preſent with you, and before I depart from you, by way of preparing you to bear my abſence; and My peace I leave with you in this your comfortleſſe condition as to ſenſe; which peace of mine I give unto you, not as the world gives it, but in a far more excellent and choice way, in which none ſhall be able to interrupt you: conveying it to you as a new name in a white ſtone, which none can read but he that hath it, and as hidden Manna, the ſweetneſſe and joy whereof no ſtranger intermeddles with. And therefore let not your hearts be troubled, nor be you afraid; ye have heard how I ſaid unto you. I go away, and come againe unto you: if you loved me, you would rejoyce, becauſe I ſay I go unto the Father, for my Father is greater then I. And now I have told you before it come to paſſe, that when it is come to paſſe, ye might beleeve. And further, I command ye that ye love one another when I am gone; If the world hate you, you know, it hated me firſt, before it hated you; if ye were of the world, the world would love his owne; but becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hates. you; and if they have perſecuted me, they will alſo perſecute you: for the ſervant is not greater then his Lord; Theſe things they will do to you, becauſe they have not known the Father nor me: But theſe things I have told you, that when the time comes you may remember that I told you of them. Which things I have beene telling you from the beginning, ever ſince I was with you; but now I muſt put my ſayings in execution, for I am going my way to him that ſent me, and none of you are ſenſible of it, or ſo much as enquiring into that ſtate to which now I am going, but becauſe I have ſaid theſe things unto you, ſorrow hath filled your hearts; Nevertheleſſe, I tell you the truth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but when I depart I will ſend him to you: Yet upon my departure, the change will be ſo great, which you will experience through my withdrawing of my ſelf as a Bridegroome from you, that you ſhall weep and lament, but the world ſhall rejoyce; ye ſhall be ſorrowfull, but your mourning ſhall be turned into joy: As a woman which whileſt ſhe is in travel, hath ſorrow becauſe her hour is come; ſo ſhall you be in the pangs of this new birth, when faith begins to be brought forth into exerciſe and operation, by way of encountring theſe ſharp trialls: But as ſoone as the woman is delivered of the child, ſhe remembreth no more the anguiſh, for joy, that a man-child is borne into the world: Thus alſo ſhall it be with you, when the birth of the Soone of God, as the man-child that is to rule the Nations with a rod of iron, ſhall be brought to light in you, through believing, and the growing evidence of things unſeene: Ye now therefore have ſorrow for a little moment, but I will ſee you againe, and your hearts ſhall rejoyce, and your joy no man taketh from you. Such preparative teachings and inſtructions as theſe, Chriſt is continually giving forth, during his tabernacling with believers in his firſt appearance, that he may make them as little children weaned from the milk and from the breaſts, in order to traine them up to the uſe of ſtronger meat prepared for them in his dead body and crucified fleſh, which is given to them by him to feed upon, till he come and take them into conformity with him in his glorified body, which he promiſes them to do through his interceſſion with his Father, for to make them one with him, as he and the Father are one; willing that where he is, they alſo may be. Through theſe glances of ſpiritual light, whileſt the Bridegroome is yet with the ſoul in his fleſhly preſence, the Saints do with the Diſciples ſometimes think and ſay, Lord, now ſpeakeſt thou plainly and not in parables; by this we beleeve that thou cameſt forth from God, and art againe leaving the world, and going to the Father; and yet when the hour of his departure comes indeed, then every one ſcatters, and leaves him alone, as unwilling to accompany him in his ſufferings, but are rather drawing back, and deſirous to ſtay where they are (in the fleſhly life and perfection which they have experienced, to the making a faire ſhew of God in the fleſh, and gaining the viſibility of Saint-ſhip amongſt men) then to ſuffer with Chriſt without the gate, leave the Holy City, the earthly Jeruſalem, to go along with Chriſt to Golgotha, the place of skuls, bearing his reproach. Before the very beleevers themſelves will be brought to this, what ſtrugling and wraſtling is there within themſelves, to detaine the Bridegroome, or firſt Husband? who, with the Angel that wreſtled with Jacob, ſaith to them, Let me go, for the day breaks, or the day-dawn of my heavenly appearance is overtaking me, and calling me away to reſt in ſilence and in the grave, as to my appearing to you ſingly in my fleſhly ſtate any more, but as I ſhall come in company and aſſociation with a better conſort; and ſo compleat the marriage betweene us, in the glory wherein I am riſen from the dead; that you may bring forth fruit in newneſſe of ſpirit and of life. This is the weaned, unſetled condition of ſoul, which beleevers, whileſt under the firſt Covenant and being in nothing differenced from ſervants (as to what is yet appearing in them and to them, in the work of the conſcience) are led into, by this preparative adminiſtration of Chriſt, who is in them, as in ſeed, even in their new-creature-being and life; but as a ſeed under ground, very weakly & undiſcernably working as yet, ſave only in looſening the ſoul from reſting in its preſent attainments, and keeping it in expectation of ſome better thing wherein to be made perfect; In which ſtate, probably moſt of the dear Saints of God were detained under the Law, before Chriſts coming in the fleſh; and moſt of them may ſtill be under the ſame legal perfection, heightned and improved by Chriſts coming in the fleſh, or by the effuſion of his Spirit upon all fleſh, in and by the ſame Miniſtery of his firſt appearance; and in this firſt ſtep and degree of the new birth, are in as ſafe a ſtate, as to Gods love to them here, and heaven hereafter, as others that have larger, fuller, and greater attainments and experiences. And, as the knowledge of this truth ought not to ſatisfie any to ſtay here, but ſhould ſtill put them on, to be preſſing forward, whereby to come neerer to the mark of the price of their high calling, as the more comfortable, ſtrong and proſperous ſtate; ſo alſo ſhould it ſatisfie the groundleſſe objection of thoſe, who ſtick not to brand this witneſſe of the beleevers conformity to the death of Chriſt, with the reproach of rendering the faith of all thoſe Saints and precious ones that have died without the experience or acknowledgement thereof, to be of none effect; as a moſt pitiful weak affrightment, to deteine ſome tender-hearted well-meaning perſons, from receiving and owning the excellency of the knowledge of Chriſts death; which to ſet evidently before our eyes, that is to ſay, Chriſt crucified within us, in making us partakers with himſelf in his ſufferings, brings to the ſecond thing, the conſideration of what Chriſt does, when he actually withdraws and takes himſelf away from the ſoul, as the Bridegroom that hath cohabited with it for a ſeaſon, in the light and glory of his fleſhly perfection, or firſt appearance: when he refuſes the wife of his youth, and leaves her comfortleſse, deſolate and a widow, for a little moment.
This act of his, in a word, is called the hiding of his face from the heart, that he had been eſpouſed and married unto by the firſt Covenant, and ſo hiding as never to be ſeene or known more after the fleſh, or in the ſingle light and life of this his firſt Miniſtery; which is cauſed two wayes.
Firſt, by the dawning and near approach of the glory of his ſecond appearance; which, by coming in place, turns the Sun and Moon of the firſt natural glory into darkneſſe and blood, before this great and notable day of the Lord; which Chriſt is willing to ſuffer, and to own it to the ſoul, as that which deſerves not the name of glory, in compariſon of that which doth excel, and therefore judges it meet for him, in his firſt perfection and light to decreaſe, as the other increaſes upon the ſoul; whereby (doing this by degrees,) the ſoul is not found naked, but ſtill becomes cloathed upon with a greater, as it is uncloathed of a leſſer perfection: and between both, ſin and all evil conſcience, conſiſting in the filthineſſe of fleſh and ſpirit, is kept out more firmly then ever; ſo that, as the Mannah of Chriſts fleſh failes and the nouriſhment thereby decayes, the hidden Mannah comes in the roome, as bread that is given upon the munition of rocks, and waters that will not faile, but become a Well ſpringing up to eternall life, and a ſeed of life and light increaſing to a perfect day; Thus the Sonne reſignes up the Kingdome to the Father in the beleeving heart, giving way to the Fathers ruling over the heart in his roome, that God may be all in all: and that by the Sonnes decreaſing, till he voluntarily abaſe himſelf as low as Gods footstoole in obedience unto the Will of his Father, he may bring down all enemies with him into the ſame abaſement and ſubjection, whether they will or no, to the putting down all rule, all authority and power, that would, under pretence of friendſhip to his firſt appearance, be enthroning themſelves there, which thus are triumphed over in this grave, to the leading captivity captive.
And therefore Chriſt, as the Sonne ſingly conſidered in his firſt appearance, doth abſolutely refuſe any longer to continue a Husband, and to command in that capacity, but gives up his rule into the Fathers hand, and comes again along with him in that new glory, as ſecond in the Throne, and abides ruler over the ſoul for ever. Thus the Bridegoome takes himſelf away, and diſcontinues his rule in the heart, as he is married and entertaines converſe with the ſoul in and by the firſt Covenant, wherein he is known according to the fleſh; and by this his ſeparation from the ſoul, doth bring the natural man of the Saint into a moſt perfect wilderneſſe-condition, for barrenneſſe, diſconſolateneſſe, and untrodden paths to ſenſe and reaſon, together with expoſedneſſe to all manner of trials and temptations from within, and from without; and into this forſaken Widowhood doth Chriſt purpoſely lead the beleever for the trial of his faith, and to work that work of repentance and change in his mind, which is never to be repeuted of, even to arme him with the ſame mind that was in Chriſt Jeſus, when he ſuffered in the fleſh to the ceaſing, or cauſing of ſinne for ever to ceaſe and be aboliſhed: And therefore makes it his own work, which he fixedly carries on in the ſoul (againſt all its reluctancies, wraſtlings and ſtrivings to the contrary,) as the great diſcriminating work of his love to his choſen generation, the chaſtenings wherby he reaches the true ſons and heirs of ſalvation the obedience of faith; and which he prevailes with them patiently to endure, that thereby they may be brought into ſubjection to the Father of ſpirits, and live; This is the diſcipline wherwith Chriſt exerciſes the many ſons that he is bringing up unto glory, being but the ſame he exerciſed in and upon himſelf, Heb. 2. 10. and ch. 12. 6, 7. not thinking fit to deale thus with baſtards, v. 8. but leaving them to their liberty, content to be out-wreſtled and over-maſtered by them, to their crucifying in themſelves the Sonne of God afreſh, and putting him to open ſhame, in a counter-endeavour to his voluntary reſignation of power, and enmity to his Croſſe, ſetting up the Sonnes Kingdome in their hearts in competition with, and oppoſition to the Fathers, which the Sonne himſelf diſclaims, hiding his face, as one aſhamed thereof.
Thus Chriſt the Bridegroome, takes himſelf away, and becomes dead to the ſoul, that was as his married wife, calling to the Saint to follow him into the grave, where he ſhall find, that out of the devourer comes meat, and out of the ſtrong Lion of the tribe of Judah, ſlaine and crucified, doth proceed ſweetneſſe.
And as Chriſt in this manner thinks fit to hide his face, and leave the ſoul in this ſtate of weakneſſe and diſconſolation, in reference to his firſt preſence and communion with the fruits thereof: ſo Satan the great Tempter finding it as it were dark night with the Saint, when no man can work, nor ſee his way, he then as a wild beaſt comes out of his den, judging it his time to ſtir and move all his engines of battery on all hands, to adde affliction to the afflicted, and to bear down to the very pit the broken, ſinking-ſpirited Saint, in this night of his ſorrowes and ſufferings, and is encouraged hereunto from the general rule of permiſſion, given unto him by God as the fruit of that enmity which God ſaid he would put between the ſeed of the Woman and the ſeed of the Serpent, to the bruiſing of the Devils head, and the Saints heele; when therefore the Devill ſees he cannor prevaile by all his temptations and deceits againſt the preparation-work that is uſed by Chriſt to fit this Saint for ſufferings, (as the oile or ointment poured out upon his head, diſpoſing him to conformity with himſelf in his death) but is rejected and caſt off by the Saint, as he was by Chriſt the Head, when he was led by the Spirit into the wilderneſſe to be tempted; and when by Peter he was moved to ſpare himſelf, in confidence that ſuch things ſhould not befall him; then this great deſtroyer comes as a down-right enemy, to aſſault the ſuffering Saint from all corners, as he did Job in his ſufferings, ſet before us by the Apoſtle James, as meet for our conſideration, and as the forerunning type of the end of the Lord in his death upon the Croſſe; In which remarkable exerciſe of patience, we may behold the enraged malice of this reſtleſſe ſpirit the Devil at ſuch a time as this; For,
Firſt, he endeavours to ſet God againſt Job, upon pretence that Jobs godlineſſe was all for the gaine he had from it and by it, and not out of any true love to God or godlineſſe, for its own ſake; and as a means to diſcover the faithfulneſſe, and to trie the integrity of Jobs ſpirit herein, the Devil hath leave granted from God to bruiſe Jobs heele, or to be the executioner of Gods wrath upon Job in all manner of appearances and evidences thereof, as could render it real and credible to fleſh and blood, (either in Job himſelf, or in the minds and apprehenſions of his three friends) having for this purpoſe, a permiſſive Commſſion from God, to ſpolle and deprive Job of all gainfull things to him, as to this world, his life onelyonly excepted.
Secondly, this being obtained, and alſo put into execution, he doth his utmoſt to diſquiet Jobs ſpirit outwardly, from the ſenſe of this hard uſage and dealing thus received from the Lord, to ſee if he could move him to an impatient, murmuring, mutining heart againſt God as a ſevere Maſter at beſt, to a faithful ſervant: or elſe as an unjuſt dealer according to Covenant, who promiſeth good dayes to them that do eſchew evil and do good, which Job having been moſt diligent and ſincere in, is nevertheleſſe thus rewarded, as to be numbred amongſt the vileſt tranſgreſſors and malefactors in Gods outward diſpenſation towards him, and yet put upon it to bear it patiently, as becoming a broken contrite ſpirit before the Lord; who as he gives freely the good things he bestowes, ſo may alſo take them away againe, without giving account why.
Thirdly, when this takes not, he incenſes his neareſt relations againſt him, imputing the cauſe of all this wrath to his ſincere walking and ſtedfaſt cleaving unto God in a ſingular way from all the reſt of the world, repreſenting the ſad and ſuffering ſtate hereby brought upon himſelf and them, which he might remedy by letting go his integrity, and falling into a fawning compliance with the corrupt intereſt of the times helived in.
Fourthly, as a backing and ſeconding of this, he moves his three friends againſt him, that probably were all the comfortable ſociety he had in the middeſt of a heatheniſh and wicked world round about him; and they being profeſſors of the fear and worſhip of the true and living God, and exceeding ſtrict and exact in their walkings, as appears by all their arguments and endeavours to perſwade Job (againſt the faithful witneſſe of his own conſcience within) that all this is befallen him as a juſt reward from God, of ſome ſecret hypocriſie of heart that is in him, and unfaithfulneſſe to God in his walkings, which God hath now found out and puniſhed, and which they urge him to acknowledge and give glory to God by repenting and returning from it, that ſo the rod may be removed; hereby diſcovering their great ignorance of Gods deſigne in this manner of chaſtening and afflicting his Saints; which is done by God for a farre other and higher end, then they were aware of, that is to ſay, to traine them up unto the obedience of faith, conſiſting in that which God accounts thankworthy in ſervants to their maſters; when a man for conſcience towards God endures grief, ſuffering wrongfully, or without giving cauſe for it; For what glory is it, if when ye be buffeted for your faults, ye take it patiently? but if when ye do well, and ſuffer for it, ye take it patiently, this is acceptable with God; for even hereunto were ye called, becauſe Chriſt alſo thus ſuffered for us, leaving us an example, that we ſhould follow his steps, who did no ſinne, neither was guile found in his month; who when he was reviled, reviled not againe; when he ſuffered, he threatened not, but committed himſelf to him that judgeth righteouſly. This kind of obedience was God intending to teach Job, who in and with all his former wel-doings is taught by God, not only to want the reward of them for the preſent, but to have the contrary reward executed upon him, as the bruiſing of his heele, for the triall of his patience under it, and for the practiſing another kind of obedience and ſort of good works, then any worldly profeſſour or baſtard that is not the true ſon would ever bear or endure, Heb. 12. and which all that are ſons muſt be trained up in, as the ſingular thing which is to be done by them, in obeying Gods will in a way of patience, which ſhall not be found in any that are enemies to the Croſſe of Chriſt.
Fifthly and laſtly, Satan improves the reſult of all theſe appearances of wrath from God, perſwaſions and miſtakes of friends and relations, together with the inward ſenſe which by all this is miniſtred to the workings of unſubdued fleſh and blood in him, to make Job faile and deſpond in his minde towards God, and to conclude himſelf amongſt thoſe that are free amongſt the dead, to whom the Lord hath forgotten to be gracious, ready to cry out, My God, my God, why haſt thou for ſaken me? This is the ſecond maine particular of the fulfilling in us a conformity to Chriſt in his death, by Satans bruiſing of the heele in this manner, repreſented in the example of Job.
The third is, in reſpect of the workings of unſubdued fleſh and blood abiding and remaining in a Saint, as the body of ſin and death he carries about with him, whether from the corrupt or pure old Adam ſet up in him; both which are equally to feele the weight of the croſſe of Chriſt, unto which they are to be nailed, to the cauſing of all enmity and ſin to ceaſe out of them, and be for ever aboliſhed and taken away. For which purpoſe, that is to be taken from them, and offered up in ſacrifice without ſpot unto God, which the natural man in whatever capacity he is, whether at his beſt or at his worſt, hath no minde to part with upon any termes; and therefore doth reſiſt and oppoſe, as long as his ability ſerves, or until a perfect diſability and weakneſſe be brought upon him, rendering it impoſſible for him to hold out or keep any longer the ſelfiſh power to do his own will, to ſpeak his own words, to think his own thoughts, to finde his own deſire, or exerciſe his own luſt, either unto good or evil, as living upon his natural root; which exerciſe of free will is eſſential unto mans natural conſtitution or firſt make, as hath been ſhewed, in an arbitrary and independant courſe of motion and action, conferred upon him by his participation of Gods firſt image or the Miniſtery to him of Gods firſt appearance ſingle; And which (ſo long as that Miniſtery laſts, as its husband or object of converſe) is kept up in man, as a principle of acting by his own free choice and diſpoſal of himſelf in the uſe of fit means allowed him by God, to induce and perſwade him to the good God requires of him. This power in the natural man thus to act and live, is his joy and delight, the deſire and luſt of his ſoul; and this is revived and ſtrengthened by the Law or the Miniſtery of Chriſt in the perfection of the firſt Covenant, which man makes uſe of to the emboldening and hardening of himſelf in a way of natural good works and well-doing, pretending to keep up his natural luſt and deſire, in the life, exerciſe and power thereof (as Saul did the beſt of the goods of the Amalekites, and their King) for Sacrifice to God. And therefore the natural man in the Saint, in all the powers and faculties thereof, ſtands it out long againſt the workings of faith in him, and fights hard upon this principle of ſelf-preſervation; deriding with the brothers of Joſeph, that dreamer which the New-Covenant-Faith in the life, language and obedience thereof appears to be to the judgement of fleſh and blood, when it perſwades us to become weak with Chriſt, to ſuffer our ſelves to be diſarmed and deſpoyled of this firſt power and the free exerciſe thereof upon its ſingle natural root, as keeping up a covetouſneſſe in us that is Idolatry and the root of all evill; and does aſſure us that Gods ſtrength ſhall be made perfect in us through this weakneſſe, ſo as we may rejoyce and glory in ſuch infirmities, through which the ſtrength of Chriſt ſhall come to be ever reſting on us, whereby at laſt we ſhall be made to take pleaſure in theſe infirmities, reproaches, neceſſities, perſecutions and diſtreſſes for Chriſts ſake, which at firſt are grievous; but in concluſion we find by experience, that when we in our ſelves are thus moſt weak, then are we in the Spirit of Chriſt made moſt ſtrong.
In this weakneſſe then, which is brought upon the naturall man of the Saint, in which he is made to bear about in his body, the marks of the dying of the Lord Jeſus, (conſiſting in infirmities, reproaches, neceſſities, perſecutions and diſtreſſes inward and outward) doth the death of Chriſt work in the fleſh of every Saint, untill it be fully crucified, brought downe into the grave, and formed into one dead body with Chriſts natural man; for ever diſenabled and weakened from acting this ſelfiſh power, or exerciſing this natural luſt or deſire, though in a way of natural or legal good workings ſingly conſidered; but to have them brought to their lawful reſt in the grave of Chriſt, as a Sabbath-keeping there, their reaſonable ſervice and ſacrifice acceptable unto God by Jeſus Chriſt. Whence it comes to paſſe, that we no longer live, but Chriſt lives in us, and in and through this weakneſſe brought upon us by the Croſſe, quickens us to a more excellent way of working with God and for God, then ever we were acquainted with before, to the fulfilling and eſtabliſhing the righteouſneſſe required by the Law, to the higheſt; ſo that againſt theſe weakened Saints, and poor, broken-ſpirited children of God there is no Law; but the death of Chriſt that thus works in them, doth condemne ſinne in the fleſh, and never leave till it quite aboliſh it there, and bring in the everlaſting righteouſneſſe of God in the roome of that righteouſneſſe of man which was but as a morning dew; Thus we come to bear about in our body the dying of the Lord Jeſus, that the life alſo of Jeſus might be made manifeſt in our mortal or crucified fleſh; which work of mortification is unto the old Adam moſt bitter and grievous, it being that which bruiſes him and puts him to grief, beyond all that can be imagined, and which therefore he fights againſt and reſiſts to the laſt drop of blood, till he can no longer ſtand upon his feet, but doth fall down amongſt the ſlaine in the blood of Chriſt, whoſe reſt is bleſſed, thus dying with or in the Lord, and his works follow him. This is the third particular wherein our conformity to Chriſts death doth conſiſt.
The fourth and laſt does reſpect the workings of faith, as they maintaine the good part of this fight in the Saints, and gaine the victory over the world, and the fleſhly ſeed and principles in them. In the managing of which, faith doth at firſt (whileſt the ſpiritual ſenſes are not come into uſe nor ſtrength) undergo many a ſore brunt, and is hard put to it by the workings of unſubdued fleſh and blood in them, as in the renewed principles thereof they abide in their vigour and flouriſhing of youth, under the firſt Covenant, having (through the power of the Law and life of Chriſts fleſhly perfection brought forth in them,) overcome the wicked one, and by the knowledge of Jeſus Chriſt after the fleſh, cleane eſcaped the pollutions of the world reſpecting the filth of the fleſh; in the confidence and ſtrength whereof theſe young ones in the experiences of the Goſpel, think nothing too hard for them to break through, and get the maſtery of; and therefore deſpiſe the workings of faith, and ſeed of the promiſe, as a barren deſolate widowhood, in compariſon of their flouriſhing youth, and would be putting in for the inheritance, as obteined by the perfection of the Law and Chriſts firſt appearance, eſteeming that to be the Kingdome that is to abide and continue, the holy City whoſe Tabernacle muſt never be taken down. But againſt all theſe fierce encounters from pure fleſh and blood in the Saint (armed with conqueſts over the wicked one, and many fruitful evidences of Chriſts preſence and communion, as a Bridegroome and Husband according to the fleſh) faith armes the ſoul, putting on it the whole armour of light, and evidencing to it things unſeene, the hidden Manna, the new name, the Jeruſalem that is above, that which neither eye hath ſeene, nor eare heard, nor hath entred into the natural mans heart and conception; with which it puts forward and advances, bringing in that which is enduring ſubſtance, an inheritance undefiled, and which fades not away, in oppoſition to a failing, decaying, corruptible Crowne and Reſt, which fleſh and blood glories in. And in this more excellent way of worſhipping and ſerving God, it comes forth and gains ground in the heart, to the ſtopping the high careere that fleſh and blood was in before, to the utter ſilencing it at laſt, and caſting down its lofty imaginations, and every high thing that exalts it ſelf againſt the knowledge of God, bringing into captivity every thought to the obedience of Chriſt. Through this powerful operation of faith, the youth of fleſh and blood in the Saint is weakened, and grey heirs now begin to appear here and there upon him in this his captivity to the obedience of faith, which ſtate is very honourable, and is the qualification that renders Saints the true Elders in the Church of God, who being old men in Chriſtian experiences, ought to be in great eſteeme for the uſe and advantage they are of, and the great benefit they may bring to true Churchfellowſhip and Chriſtian Societie, how deſpicable ſoever this frame of ſpirit be in the eyes of the worldly Church and of the youthful viſible Churches of Saints, flouriſhing with their fair ſhewes in the fleſh, whereby they are puffed up and have life working in them, whileſt death works in Paul the aged and ſuch Elders in ſpiritual growth, that walk as he walked; yea, theſe are full and rich, and would be reigning as Kings, in a fleſhly viſibility and worldly glory without the true crucified Saint, that in the meane time is made a ſpectacle to men and Angels, and judged as the filth of the world, and as the off-ſcouring of all things, unto whom nevertheleſſe Chriſt ſpeaks after this manner, Eſay 26. 19. Thy dead men ſhall live, with my dead body ſhall they ariſe: awake and ſing ye that dwell in duſt.
This is the laſt particular of our conformity to Chriſts death. And now by what hath beene ſaid in theſe four particulars, as the reſult riſing out of them all, our eye may receive enlightning (if God pleaſe) in this great and glorious myſtery of Chriſts death, and the effect it hath upon us, when it conformes us unto its own likeneſſe and ſimilitude. For we ſee it doth not annihilate the firſt Adam or natural man in us; but it ſpoils and diſrobes him of the power in effect, to ſin againſt God; which he upon ſpecious pretences would faine keep for ſacrifice in bodily exerciſe, though of little value, a power to do his own will, and to be at his owne diſpoſal, in the ſtrength of grace received; bearing oile in his Lamp, but not in his veſſel. In the exerciſe of which power man is perfectly weakened and diſabled by the Croſſe: Firſt, through Chriſts withdrawing the food and nouriſhment of it in him. Secondly, through Satans bruiſing and breaking down his ſtout-heartedneſſe, as an executioner of Gods wrath upon him, in bereaving him of worldly comforts; which God ſanctifies to a laying low of mans ſpirit under this rod of God, though applied by Satan and his inſtruments. Thirdly, through the victory and conqueſt of faith, which never leaves till it captivate all the powers and faculties of the natural man, and bring them into obedience and ſubjection unto Chriſt, to live unto him that is riſen from the dead, and ſo to bring forth fruit unto God in newneſſe of ſpirit and of life, made at laſt to take faith in the principles and operations of it for its Lord and beſt friend, and therein to obſerve the Law of God given on that behalf, that the elder ſhould ſerve the younger; that the firſt Adam ſhould ſerve the laſt Adam; Eſau ſhould ſerve Jacob, or the naturall powers and faculties of the Saints mind ſhould ſerve the heavenly birth and ſpiritual ſenſes thereof, (that the righteouſneſſe of the Law may be performed in the Spirit of faith) by being made one ſpirit with Chriſt in the glory of his reſurrection from the dead; the life whereof doth not yet fully appear, but ſhall do, when he ſhall be ſeene in that admirable glory, and bring his Saints with him in the ſame likeneſſe, that they may ſee him as he is, as his aſſociates and coheirs of the ſame incorruptible inheritance; having hereby the uſe of heavenly faculties and powers given unto them, whereby Chriſt will be admired in all thoſe that do beleeve, and they are admitted to enter within the veile, and are made capable to converſe with God in his own ſimilitude, apparently, face to face, as friend converſes with friend, (which no man, as a natural man, in his beſt capacity, did ever ſee nor can ſee) and ſo the true Saints are made ſuch excellent ſeers and contemplators of God, thus influenced, and over-ruled in all the powers and faculties of their ſubdued natural man, as faſhions them to do the will of God in earth, or their earthly natural man thus taught obedience, as they ſee it done, and as they are the doers of it in heaven, or in their ſpiritual and heavenly part; and have oile in their veſſels as well as in their lamps: In which heavenly frame of ſpirit they are beheld by the Prophet Iſaiah in the 54 chapter before mentioned, when he ſaith, All thy children ſhall be taught of the Lord, and great ſhall their peace be; In righteouſneſſe ſhalt thou be eſtabliſhed, thou ſhalt be farre from oppreſſion, for thou ſhalt not fear, and from terrour, it ſhall not come near thee; when thou art made thus to dwell on high, and art ſeated upon this munition of rocks; behold, they that ſhall gather together against thee, ſhall not do it by me, but whoever ſhall gather together againſt thee, ſhall fall for thy ſake; no weapon that is formed against thee ſhall proſper, and every tongue that ſhall riſe in judgement againſt thee, thou ſhalt condemne; this is the heritage of the ſervants of the Lord, and their righteouſneſſe is of me, ſaith the Lord. And let me ſay thus much upon this occaſion, in one word, to the youthful, viſible and flouriſhing Saints of theſe our dayes, who with great earneſtneſſe and zeale are trimming their Lamps with oile to go out to meet the Bridegroome, in expectation of the fleſhly glory of Chriſts Kingdome, to the keeping up of Abſalon againſt the true David in Spirit; of my Lord Eſau, againſt the true Jacob; or of Iſaac in the fleſh againſt Iſaac crucified and offered up in ſacrifice to God, to be received againe in ſpirit, in the life from the dead. They are not yet under thoſe promiſes before mentioned, by reaſon whereof thoſe that gather together againſt them, may prevaile over them, and the weapons formed againſt them may proſper, till the power of the holy people be ſcattered, and none ſhut up or left. Whereas if the Lord take down and bruiſe the youthful ſpirit that is in them, and cauſe them with David, when they have tried the armour of man, to put it off againe to go forth in this armour of God, which makes the Saint ſtrongeſt when he is weakeſt, our Goliah ſhall be ſlaine, that defies the Hoſts of the living God, and great ſalvation ſhall be wrought for Gods people, when they ſhall be little more then ſtanders by the Lord of the whole earth, and lookers on.
By this time we come to ſee wherein our conformity to Chriſt in his death conſiſts; the place whereof is found under the third adminiſtration of the Kingdome of Chriſt, which in the three branches thereof, we have endeavoured to deſcribe in the preceding chapters.
The firſt of which may be compared to the Moone that rules the night, as the weaker and fainter light of Chriſts firſt appearance, the repreſentation whereof is given by the ſingle Miniſtery of Angels, as the ſupreme Lords and Rulers under Chriſt, of the natural and firſt world, by the firſt Covenant, conſidered meerly as the Law of nature, receiving its renewal in the blood of Chriſt.
The ſecond is likened by the Scripture unto the Sunne which ſhadowes forth the vigorous light and glory of Chriſts firſt appearance, as it is miniſtred ſingly, in and by the firſt Covenant, conſidered as the Law and perfection of his fleſh, in the principles and life whereof the ſonnes and ſervants are not differenced one from another, but both walk to the houſe of God as friends, the ſonnes of God as well as the ſonnes of perdition, thoſe that are borne after the fleſh as well as thoſe that are borne after the Spirit, until the manifestation of the ſonnes of God be brought forth.
The third and laſt is deſcribed, Iſaiah 60. 20, &c. by the Sunne that ſhall no more go downe, and the Moone that ſhall not withdraw her light, for as much as the Lord himſelfe ſhall be their everlaſting light, and the dayes of their mourning ſhall be ended. When the light of the Sunne ſhall be ſevenfold, Iſaiah 30. 26. in Chriſts ſecond appearance, to what it was in the firſt, under which light the ſonnes, that are Lords of all, begin to be distinguiſhed from the ſtate of ſervants, by the pangs of the new birth, that through the power of faith are wrought, leading them into fellowſhip with Chriſt in his death; lively deſcribed, Rev. 12. 1, &c. as the great wonder that appeared in heaven, the Church or ſpiritual ſeed, under the type of a Woman cloathed with the Sunne, ſignifying the glory of their fleſhly man, in communion with Chriſt by the firſt Covenant, having the Moone under her feet, as one that is farre exalted above the morality and civility of the heatheniſh ſtate, and upon her head a Crowne of twelve Starres, to ſignifie her conformity of ſtate with the Diſciples, when Chriſt as their fleſhly Bridegroome was about to leave them, John 16. This woman is taken notice of as being with childe, travelling in birth, and pained to be delivered, in oppoſition to which birth, there appeared the great red Dragon, the Devil and his Angels muſtering up all their forces againſt the powerful workings of faith towards this birth, ready to devoure the childe as ſoone as it ſhould be borne, ver. 4. but, (as hath beene ſhewed), This woman does notwithſtanding bring forth a man-childe that is to rule the Nations, even the divine birth of faith; which is caught up to God and to his throne, whileſt the Woman, or natural man in the Saint, flies into the Wilderneſſe, and is there fed and nouriſhed, under all the oppoſition of Satans malice and rage againſt her, till ſhe obtaine with her ſeed, a perfect conqueſt over the old Dragon and all his adherents.