The Retired Mans Meditations, Chapter 20
CHAP. XX.
Concerning death to ſinne and life to righteouſneſſe, conſidered as well in the diſtinct Branches and Parts thereof as in its full extent and comprehenſiveneſſe; together with the diſcovery thereby, of that which is counterfeit, hypocritical, or otherwiſe defective.
THe ſumme of what we have beene Treating of, in the preceding Chapters that concerne the Work and Rule of Chriſt whether in the Natural, Legal, or ſavingly beleeving Conſcience, as alſo the Saints conformity with Chriſt in his death, (the diſcovery wherof, this chapter had immediately and more orderly ſucceeded, but that I was unexpectedly prevented in it, by the Preſſe,) may very well be reduced unto the two general termes of Mortification and Vivification, or of our dying unto ſin, and living unto righteouſneſse, Rom. 6. and this according to the kind and meaſure of Grace received, whether common or ſpecial, temporary or everlaſting. For in what ever conſcience Chriſt works and gains ſo farre reception as to be hearkened unto and obeyed, in the Voice or Miniſtery he holds forth himſelf by, whether upon the termes of the firſt or ſecond Covenant, the neceſſary conſequent thereof, is, a departing from ſin and an eſchewing of evil; as ſaith the Scripture, Rom. 6. 16. Know ye not that to whom ye yeeld your ſelves ſervants to obey, his ſervants ye are to whom ye obey, whether of ſinne unto death, or of obedience unto righteouſneſſe? ſo as the ſervice and obedience ye yeeld unto the one, frees and delivers you from the ſubjection ye were held in, unto the other? For thoſe that are ſervants of ſinne, are free from righteouſneſſe, or dead to it; as on the contrary, thoſe that are ſervants unto righteouſneſſe, obeying from the heart the teachings of Chriſt in any of his Three-fold diſpenſations before mentioned, are free from ſinne, and become dead unto it, according to the Law they are under, or the manner of the working thereof, in ſeveral meaſures and degrees, experienced in any ſuch conſcience.
Now that which we are to underſtand by righteouſneſſe, (whoſe ſervants we ought to be, and whereunto we are to yeeld our ſubjection) is, the Image of God, formed and ſet up in the ſecond Adam, or Perſon of the Mediator, propounding it ſelf to be received and entertained by man ſince the Fall, upon the foundation of a new entercourſe and converſe betweene God and Men, which he hath obtained freely through his owne blood, ſhed as a ranſome for all, whereby alſo the natural conſcience is purged from dead works, and fitted againe for the ſervice of theliving God.
This Image of God (conſiſting in righteouſneſſe and true holineſſe) hath power (as it lives and dwells in Chriſt) to diſpence and give the communication of it ſelf in part or in whole, according to the nature of the Miniſtery and the manner of adminiſtration by which it is conveighed into the heart and conſcience; So as if this Image of God be but as the Word and Voice of God in the mouth only of ſervants whether Angels or Men, unaccompanied with the perſonal preſence of the Sonne himſelf, it hath one kind of operation and effect, intimated, Eſay 40. 3, 4, 5. by that Voice of the Lord, or Word of God in the mouth of ſervants only, Crying in the Wilderneſſe-condition of mans corrupt nature and degenerate ſtate, (as he is dead in treſpaſſes and ſinnes) Prepare ye the way of the Lord, make ſtreight in the deſert a high way for our God, and the glory of the Lord ſhall be revealed, and all fleſh ſhall ſee it together; declaring herein, this preparatory diſpenſation which tends and leads unto Chriſt in his firſt appearance, as he is God manifeſted in fleſh; in which reſpect it is, that all fleſh can ſee him together; for as to his ſecond appearance, he dwells in that light and immortality which no fleſh can approach unto, which no man hath ſeen or can ſee, as he is a meer natural man. This forerunning Miniſtery unto Chriſt we may alſo take notice of, Luke 10. 1. After theſe things the Lord appointed other ſeventy, and ſent them two by two, before his face into every City and place whither he himſelf would come; ſaying unto them, v. 16, 17. He that heareth you, heareth me, and he that deſpiſeth you, deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me; and the ſeventy returned with joy, ſaying, Lord, even the Devils or uncleane Spirits are ſubject unto us through thy Name; that is to ſay, that ſort of Devils that dwell and act in hearts unſwept and ungarniſhed, wollowing in the pollutions of the world, the groſſe and foul abominations of corrupted Nature. For there is another ſort of Devils that delight to reſt in ſwept, cleanſed and garniſhed conſciences, and to come in there, whence the other have beene caſt out, with whom alſo the ſame that dwelt there before as transformed into Angels of light, can find an unſuſpected re-admiſſion, in order to more cloſſe and dangerous deſignes then ever; which the Scripture takes notice of, Luke 11. 26. The ſame thing is darkly intimated in the caſe that was brought before the Diſciples, Mat. 17. v. 14, &c. to 22. concerning the Devil in the party there mentioned, propounded to them as by vertue of their power to have beene caſt out: and the Text ſayes, that the Diſciples could not caſt him out; firſt, becauſe of their unbelief ver. 20. and ſecondly, becauſe, ſaith Chriſt, this kind of Devils are to be caſt out only by Prayer and Faſting; or by the power of the Son himſelf, as he openly triumphs over all ſorts of Devils whatſoever in the vertue of his grave, ſignifying hereby to his Diſciples the need they ſtood in, of that Faith which had power over this ſort of Devils as well as the other. Thus then by the mouth and hand of ſervants, whether Angels or Men, (as is plaine in the caſe of the Centurion, Acts 10.) going forth in the Name of Chriſt, men may be, and are brought out of their corrupt, degenerate ſtate, Devils in their proper appearance as uncleane Spirits being caſt out of them, their hearts cleanſed, their conſciences purged and made meet for the ſervice of RIGHTEOƲSNESSE, for the worſhipping of the True and living God, without ever converſing immediately with the Son himſelf ſo much as in the knowledge of him after the fleſh, as to the life and power given forth in that Miniſtery; not as yet partaking of thoſe higher and greater Priviledges which all they do in whom and to whom the Sonne is pleaſed to communicate the Image of God by the Miniſtery of his own perſonal preſence, though it be but in his firſt appearance, wherein all fleſh may ſee his glory together.
This light either by the inward Miniſtery of Angels, or by the outward Miniſtery of the Word, is that which Enlightens every one that comes into the world, John 1. 9. ſetting up ſuch a work of God in the conſcience, Rom. 2. and of the Law written in their hearts, as ſets them free from the ſervice of ſinne and bondage of corruption, and qualifies them for the ſervice of righteouſneſſe and of the True and living God. All which though it be in it ſelf (ſimply conſidered) but the Effect and Operation of common grace, and that which may be fallen from, yet if withal, there be caſt into and found in ſuch a heart that ſeed of heavenly manhood (though yet unawakened as to the exerciſe of its ſpiritual ſences, as in Paul when a perſecutor:) which brings along with it the things accompanying ſalvation, this ſoul is ſo farre on-ward of its journey towards heaven by this Legal work and firſt Covenant-ſtate of principles and life enabling to walk as a man, that it is ſaid to be near to the Kingdome of God (in the young man's caſe in the Goſpel) in a poſture, ready to receive the higher diſcoveries of Chriſt and communications that are inſeparable from his own perſonal preſence, conſidered either in his firſt or ſecond appearance.
But however it be as to this, the general benefits of Chriſts death communicated in his legal diſpenſation, as he is the Miniſter of Circumciſion, puts all men again upon their trial, whether they will chuſe to go backward or forward, and takes away the occaſion of uſing that Proverb in Iſrael, Ezek. 18. wherein it was objected againſt God, that the fathers had eaten ſour grapes, and the childrens teeth were ſet on edge.
For by the meanes of this Miniſtery renewed unto man in the blood of Chriſt, he laies his claime now to all ſouls, as his by purchaſe, ſaying, All ſouls are mine; giving them admittance upon this ſcore, into the favour of a new parley and entercourſe as to a full and final reconciliation with God; So that now it is he that eates the ſoure grape, whoſe teeth only are ſet on edge, Jer. 31. 29, 30. and unto whom the guilt of the fathers ſins are imputed. By this meanes then man is put upon his trial againe, whom he will hearken unto and obey, whether the Law of Righteouſneſſe, Chriſt in his firſt Miniſtery thus viſiting him, and coming freely to his reſcue and redemption, ſetting up the candle of the Lord in his very bowels to ſearch his inward parts; or elſe yeeld himſelf up to the motions and perſwaſions of ſin and Satan, to continue and abide under the bondage of his corrupt ſtate, or to be againe entangled with it after a good degree of eſcape from the pollutions thereof obtained, whereby he is rendered altogether inexcuſable; eſpecially when this good will of God, as to reconciliation and a new treaty, is tendered freely, without any obligation on his part to ſhew ſo much grace to fallen man; tendered likewiſe upon promiſe of communicating more, and making farther diſcoveries, where this little is well received, faithfully obeyed and rightly uſed for the end unto which it was given; as well as accompanied with threatenings not only of denying more grace upon the evil reception and ill uſe of this, but even of taking away againe this which he hath.
The benefit then which all under this Miniſtery have by Chriſt, is the non-imputation of ſinnes past, upon condition of future obedience and faithful walking with God in the light received, to the yeelding themſelves obedient ſervants to this RIGHTEOUSNESSE, (made known to them, in order to lead them forward to higher attainments,) without hearkening to the motions of ſin on the left hand, for the bringing them back againe under the bondage of corruption; or being prevailed with by the motions of ſin on the right hand, for the taking off their eye from the mark ſet before them, and cauſing them to ſwerve from the FAITH, by ſtopping up the paſſage towards the glory of Chriſt in his ſecond appearance; the inſeparable Benefits and Priviledges whereof, they are capable to be ſharers in.
The ſecond Miniſtery then, in and by which, RIGHTEOUSNESSE or the Image of God in the ſecond Adam, is diſpenſed and given forth unto men, is by the mouth of the Sonne himſelf ſpeaking on earth, in the adminiſtration of the firſt Covenant, as the Image of God ſhines forth in the face of Chriſts natural man; or, as he is God manifeſted in fleſh; Where all fleſh together may behold his glory and ſit downe at Table with him in this his preſence, eating the ſame ſpiritual meat, and drinking the ſame ſpiritual drink; that is to ſay, feeding myſtically upon his fleſh, and drinking his blood, ſo as through the vertue of this living bread and drink, (which is Angels food) they may attain unto, and be nouriſhed up in a life of RIGHTEOUSNES, (like unto that of thoſe young men, 1 John 2. 14. who were ſtrong, through the Word of God thus dwelling and abiding in them, wherby they had overcome the wicked One, as to all fleſhly impurity and filthineſſe) partaking alſo of other choice Benefits and Priviledges, which thoſe under the firſt Miniſtery are meer ſtrangers unto, and have ſcarcely the ſhadow or taſts of.
For as Chriſt and they are knit together in this ſort of marriage-union, they all together make but one fleſh, one bread, and one body: he as the Husband, and they as the Spouſe, each retaining the properties of thoſe relations, wherin he as the Head, Husband, & good Olive-tree, or true Vine; and they as the Branches, Spouſe, or living Members, in this his Myſtical Body, have all things in co-partnerſhip each with other; So as all the glory, beauty, comlines and perfection which is Chriſts according to the fleſh, that is not incommunicable, is theirs. They have the righteouſneſſe of this his natural perfection, wherein he fulfilled the Law, imputed unto them in his right, and made theirs, for their Juſtification in the ſight of God, over and beſides the indwelling life of it, working in them, as their perſonal inherent righteouſneſſe, for their Sanctification. Both which, thoſe under the firſt Miniſtery fall ſhort of, and experience not, until by advancing forward out of that condition, they come to attaine this firſt marriage with Chriſt.
This union with the beautiful fruits thereof that are brought forth betweene Chriſt and the children of the firſt Covenant, is ſpoken of, Zach. 11. Where alſo is declared, how it may be broken againe, ver. 10. ſignified by cutting aſunder his firſt ſtaffe, even BEAUTY, (as that Covenant, wherein he had put his owne beauty, the comlineſſe of God upon them) whereupon the holy fleſh paſſes from them, and then the next newes of them is, they are ſelling Chriſt for thirty pieces of ſilver, (ſomething that gratifies their natural deſire) and in their ſpirit, crucifying the Sonne of God afreſh, whereupon he cuts aſunder alſo his other ſtaffe, even BANDS, diſſolving that firſt marriage-union, and ſo at laſt, the difference grows up to a perfect loathing of each other, and a final ſeparation, as himſelf teſtifies there concerning their very Paſtours and Leaders, v. 8. My ſoul loathed them, and their ſoul alſo abhorred me.
Yet this ſort of men are brought in, as at the laſt day, confidently claiming admiſſion into his heavenly Kingdome, as their undeniable right; challenging him upon this their intimacy with him, in marriage-union and cohabitation, and ſo, taking it exceeding ſtrangly to find him ſhutting up the door againſt them, who have ſo much to plead for their entrance: Lord, Lord, (ſay they) open unto us, for, have not we eaten and drunk in thy preſence? have not we propheſied in thy Name? and in thy Name caſt out Devils? and in thy Name done many wonderful works? But he will profeſse unto them, I know you not, depart from me all ye workers of Iniquity: who under all theſe choice Priviledges and bountiful dealings from me, have made your ſelves guilty of my body and blood, by eating and drinking unworthily, and not anſwering the end, for which ſo great mercy was vouchſafed unto you.
We ſay then, that this ſecond way of communication of life and light from Chriſt, ſimply and ſingly conſidered, as diſtinctand ſeparate from a higher, more intimate and better union, imports no more ſtill then that common grace or ſalvation, flowing from Chriſt, as he is the Root & Father, to the ſeed which are by the Law, or children of the firſt Covenant, in the higheſt partakings and enlightnings thereof, Heb. 6. 4, &c. In which ſenſe Chriſt ſayes, he is the bread that gives life unto the world, John 6. 33. Whereby they are admitted into his conjugal preſence and converſe, as he becomes their Bridegroome and Huſband, to the keeping up of his Dominion and Rule in their hearts by the Law, and upon the termes of the firſt Covenant; all which may faile, be broken, and end in the higheſt loathing of each other, through their committing greater abominations after ſuch enlightenings and conjugal converſe, then thoſe of Sodome on the one hand, or thoſe of Samaria on the other; Ezek. 16. 46, 47, &c. and therefore the Author to the Hebrews, chap. 6. 8, 9. tells this ſort of enlightned ones, what a ſad and curſed end they may come unto, unleſſe there be laid in them the foundation of a better hope, by reaſon whereof he might ſee cauſe to perſwade himſelf better things of them, even things that accompany ſalvation.
The benefits then which thy have by Chriſt, that are under this ſecond Miniſtery, do farre exceed any the firſt Miniſtery affords; foraſmuch as theſe are knit unto Chriſt in a Marriage-band, (though capable of Divorce) having thereby given unto them an intereſt in his perſon and perſonal concernments; ſo that his righteouſneſſe as anſwering and fulfilling the Law, is made theirs for their juſtification in the ſight of God, and to the ſetting of them right againe in the Court of Gods juſtice, as innocent perſons, upon the termes of the firſt Covenant, the Law being ſatisfied on their behalf, by another; which benefits and priviledges nevertheleſſe are not given unto them abſolutely and immutably, but conditionally, as is truly aſſerted by thoſe that plead for this General redemption, without going farther or higher: and for a common ſalvation (or ſtate of legal righteouſneſſe) depending upon the obedience and faithfull walking of the creature, in and under ſuch light received, as to the continuance thereof.
This ſort of Juſtification of ſinners then, is not abſolute; nor is the intereſt that ſuch have in Chriſts Sacrifice, for the remiſſion of ſins, ſo ſure and immutable, but that upon their falling away and ſinning wilfully, Heb. 10. 26. they may juſtly be denied, and for ever deprived of the benefit thereof. And this they come to, by hearkening to the motions of ſinne on the right hand, to the reſiſting of the holy Ghoſt, and rejecting the glory to follow, the life Eternal that is to come, by ſtaying and fixing on this ſide Jordan, without deſire or care to paſſe over into the true Land of Promiſe which is their Reſt, (upon the ſame pretence with the two Tribes and half, that liked better to remaine ſhort of Canaan, as being taken with the fruitfulneſſe and commodiouſneſſe of that Countrey, for cattel) pleaſing themſelves in the enjoyment of fleſhly excellencies and glory: which they eſteeme ſo high, as to be willing rather to ſell and part with Chriſt, (as he did, that ſold him for thirty pieces of ſilver) ſtumbling at that ſtumbling ſtone, and going about in the meane time to eſtabliſh and keep up their owne righteouſneſſe in its credit and authority, not only againſt the filthineſſe of the fleſh, (which lawfully they may) but in oppoſition alſo unto the righteouſneſſe of faith, which is highly diſpleaſing to the Father, who calls for this Iſaac to be offered up, and warns that this earthly Canaan is only to be ſojourned in, and that therefore a more heavenly Countrey ſhould be in our eye and deſire, even a City that hath foundations and immutability in it, whoſe builder and maker is God.
From this legal or firſt-Covenant frame of ſpirit, as exalting it ſelf in oppoſition to the life of faith, do ariſe and ſpring forth the ſinnes of unbelief, to the reſiſting of the Miniſtery of Faith or the new Covenant, & endeavouring either to keep out the life and light of the Righteouſneſſe of Faith, or (if the dawnings thereof break in upon them, whether they will or no) to crucifie and trample it under foot, as an unholy thing, and to oppoſe to the utmoſt, the life and power of Chriſts ſecond coming; though by ſo much as is witneſſed in the firſt, they may diſcerne as in a Type and Figure, that glory that excels and is to follow; and that this ſecond diſpenſation, or firſt appearance of Chriſt, in its proper uſe and tendency, is ordained as a preparatory and forerunning help and furtherance thereunto.
This ſort of ſins, are properly ſins of unbelief, or againſt the life of Faith; called the hidden works of darkneſſe, 1 Cor. 4. 5. that may lie undiſcovered and unſuſpected under the pureſt forms of godlineſſe, and a very fair ſhew in the fleſh, of a Practical blameleſſe Righteouſneſse according to the Law. By the very good works and conſolations, ſuch conſciences experience under the Law, ſinne works death in them more eaſily, even a fixed enmity againſt the righteouſneſſe of Faith, becoming thereby exceeding ſinful.
Of this ſort are the ſins that revive and get ſtrength by the coming of the Commandment, (and die not, till we become dead to the Law, by being crucified with Chriſt) which till the Law come, are unknown as to any experimental diſcerning of them, by thoſe that remaine under the firſt Miniſtery; who in the utmoſt of their tranſgreſſings, do ſinne only againſt the Sonne of man, or Chriſt in his firſt appearance; but theſe ſinne againſt the Holy Ghoſt, or Chriſt in his ſecond appearance; and by ſuch ſinning, forfeit the benefit of all their enjoyments.
The third and laſt Miniſtery then, in and by which everlaſting righteouſneſſe is conveighed, and the Image of God ſet up in the heart, in an immutable and incorruptible ſtate, is that, wherein is exhibited to us the glory that follows, that is to be beheld with open face; the ſeed of Promiſe, borne of the free-woman; which is the younger, and comes after both the former diſpenſations, as the end for which they were given and are kept on foot. This Miniſtery is exerciſed by the mouth of the Sonne himſelf, ſpeaking from heaven, to the ſhaking and removing of the former heavens and earth, as of things that are made; that this Kingdome that cannot be ſhaken, may remaine; into which Chriſt is aſcended, as received up into glory, made higher then the Heavens, and ſet downe on the right hand of the Majeſty on high, in that light and immortality which no man hath ſeene or can ſee, but thoſe only who are admitted to enter within the veile, through their conformity with him in his death.
Thoſe that are under this Miniſtery, do ſtand poſſeſſed of farre higher and richer benefits and priviledges then any do arrive unto under the firſt Covenant (having alſo all that they have under that Miniſtery) being joyned ſo near unto the Lord that they two are but one ſpirit, 1 Cor. 6. 17. or heavenly manhood: the one in the Relation of the Husband, the other of the Bride, the Lambs wife, who hath made her garments (the ſine linnen which is the righteouſneſſe of the Saints) white in the blood of the Lamb: which Robes are neither given unto, nor put on by any but the hundred fourty four thouſand, Rev. 14. that are the true Virgins and followers of the Lamb whither ſoever he goes; leading the true, immaculate, unchangeable life of righteouſneſſe, which is peculiar unto them from all the world beſides.
The benefit of theſe Robes, they have in a twofold conſideration; firſt, as they are worne by Chriſt in his owne perſon, made white by himſelf in his owne blood, when he offered up himſelf without ſpot unto God, by the eternal Spirit; which is imputed to them for juſtification, irrevocable, and never to be blotted out; over and beſides the benefit of his legal righteouſneſſe, for their juſtification upon the tenour of the firſt Covenant; and ſecondly, as they are worne by themſelves, for their owne perſonal inherent righteouſneſſe, and ſanctification, as waſhed againe in the blood of Chriſt, by a ſprinkling thereof upon every one of their hearts, to purge them from all evil conſcience, as they become planted into a likeneſſe with him in his death, over and beyond the waſhing of their bodies with pure water from the filthineſſe of the fleſh, which is the firſt-Covenant-ſanctification, purging them only from the evil conſcience oppoſite to that Miniſtery.
This then is the Righteouſneſſe of Faith, or of the ſecond and New Govenant, conſiſting (as we have ſhewed) in that newneſſe of life and operation, which never leaves untill it hath brought downe mans firſt activity, or way of acting by himſelf alone, into the very grave of Chriſt. And we are farther to conſider, that this Righteouſneſſe of Faith may have a hidden and relative Being only, in the heart of the Elect, ſeparating them unto God from the womb; and not yet bring them into reall and actuall union with Chriſt in his ſpiritual headſhip, nor appear for a long while in its own proper manifeſtation, or be ſo much as an operative ſeed of life, taking the ſoul in any active way, into co-operation with it ſelf: but at moſt, is only comprehending and preſerving it from the evil of falling into the GREAT TRANSGEESSION, or ſinning the ſin unto death.
So then, whilſt this holy ſeed thus lies at the bottome, as it were, the perſon in whom it is, may be carried forth in the life of other Principles, to the exerciſe of all good conſcience, from firſt to laſt, under all the three Miniſteries; as it was with Paul, whether conſidered as in thoſe Principles, wherein he was alive before the Law came; or thoſe wherein he lived under the Law, in a conformity to it; or thoſe wherein he lived by Faith, in newneſſe of life and operation, after he became dead to the Law; counting all things leſſe and droſse and dung, Phil. 3. which he had till then experienced (how great and glorious ſoever his receivings and attainments had beene) as fit to be left behind, that he might preſſe forward, through a conformity with Chriſt in his death, to the glory of the reſurrection from the dead, as the mark of the price of his high calling, wherein true perfection and laſting bleſſedneſſe conſiſts. Where the Image of God in this third and laſt ſenſe, ſtands but in the leaſt relative kind of union with any heart, there the foundation is laid, which is mentioned, 2 Tim. 2. 19. where it is ſaid, The Lord knoweth them that are his, bearing with, and paſſing by all their evil carriages towards him, in the times of their ignorance and unregenerate ſtate, not ſuffering the Deſtroyer to enter and utterly to make an end: but becauſe of this New Wine that is found in the Cluſter, God ſaith, Deſtroy it not, for a bleſſing is in it.
And though this hidden Being which everlaſting righteouſneſſe hath in the ſoul, to the ſeparating of it unto God from the womb, be not that which does actually inveſt ſuch perſons, ſo much as with the Priviledges and Bleſſings of the firſt Covenant, or give them a perſonal right to them, (all which depends upon the marriage-union actually to be contracted betweene Chriſt and them, when they are ſo joyned as to be made one fleſh) yet the ſanctification that paſſes upon the ſoul, or ſeparation that is made of it hereby from the womb, keeps it from wilful ſinning againſt the grace of the New Covenant, and righteouſneſſe of Faith; as appears in Solomon, who in the midſt of his greateſt declinings and falls, had this wiſdome lying at bottome, and keeping him from final Apoſtaſie, as the Book of Eccleſiaſtes at large declares.
So alſo in Paul, this was evident, who confeſſes in this reſpect, that God ſhewed mercy to him who was the worſt and greateſt of ſinners, becauſe that in all that contradiction and oppoſition to the light of Faith and of the New Covenant, wherein he became a perſecutor and a blaſphemer, he was ignorant and unaware. I did it ignorantly, ſayes he, 1 Tim. 1. 13. and elſewhere, when called before the Magiſtrate, Acts 26. 9. I verily thought with my ſelf (ſayes he) that I ought to do many things contrary to the Name of Ieſus of Nazareth. By this ſeed then of ſaving Faith, whereby he was ſeparated from the womb, he was preſerved from the great tranſgreſſion, or ſinne that is unto death.
And in this ſenſe we may ſafely underſtand that Scripture, Luke 10. 5, 6. Into what houſe ſoever ye enter, firſt ſay; Peace be to this houſe: And if the SONNE OF PEACE be there, your Peace ſhall reſt upon it: if not, it ſhall turn to you againe. So that no Peace or durable Bleſſedneſſe hath commiſſion from God to reſt upon any heart, but where this ſeed is, through which the Saints are ſeparated unto God, from the womb.
The Witneſſe then which reſults, and preſents it ſelf to our thoughts from this view of things, is this; that dying to ſinne and living to righteouſneſſe, conſidered only as the effect and birth of common grace, or life from Chriſt under the firſt and ſecond Miniſtery (ſingly and apart from the effect and operation of ſaving Faith, which is proper to the third Miniſtery alone) does amount to no higher a work in the conſcience, then what may and will fail. And yet this Mortification and Vivification thus produced in the heart, is not only real, but all ſuch attainments and receivings as theſe from Chriſt, with all the benefits inſeperably accompanying his indwelling preſence in the ſoul, by his firſt appearance, are (as they are called) Ezek. 16. 14, 15. his owne comelineſſe, which he thinks fit to put upon theſe children of the firſt Covenant; which they notwithſtanding, unwarrantably truſting unto, and reſting in, do thereby commit iniquity: and that, ſuch iniquity, as that thereupon, all their righteouſneſſe which they have had and done, ſhall be no more remembered: but for the iniquity which they thus commit, they muſt die; Ezek. 33. 13. as found oppoſers and fighters againſt the brightneſſe of Chriſts ſecond coming, under pretence of upholding and adhering unto the life and glory of his firſt.
The defect therefore of theſe mens ſaintſhip or ſanctification, lies not in this, that it is falſe, counterfeit, hypocritical, or head-work only, and unanſwerable to the Rule, or holy commandment given unto them. For in all theſe reſpects, it may be and is oftentimes free and faultleſſe, in the experience of thoſe that have it; who in great ſincerity and zeale, are ſervants unto righteouſneſſe and enemies unto ſin, in the two firſt Miniſteries, and upon the termes Chriſt therein exhibits himſelf unto them: who yet for all this, ſtumble at the ſtumbling ſtone, and fall at laſt irrecoverably; by ſetting up the work of God wrought in their hearts, either under the firſt or ſecond diſpenſation (where it only obtaines the place of a Part or Branch, in reference to the whole) in a direct oppoſition to the coming on of the whole, in the third and laſt diſpenſation; as well knowing that when that which is perfect does once come and take place, then that which is but in part (and in that ſenſe, imperfect) muſt be done away: which ſuch minds (ſo principled as they are) can by no means bear, being fixedly and utterly unwilling (where ſaving Faith is not at the bottome) to part with and forgo theſe ſmall Pearls, whereby to make purchaſe of the great Pearle, which comprehends all the parts in it ſelf, and that after a more excellent manner, cauſing them to be enjoyed in a more excellent way they before, and in more abundance. So that the very Holineſſe in kind, is not loſt, but is perfected and fulfilled, as we have at large ſhewed.
And therefore the Apoſtle Paul, 1 Cor. 12. treating of Grace and the gifts of the Spirit under both theſe conſiderations, (firſt, as the manifeſtation thereof is given in common to every man, to profit withall, dividing unto every man, ſeverally, as he will; or ſecondly, as there is a giving forth of this Spirit, in a more excellent way of life and grace, then what the beſt gifts, given ſeveral and apart, do amount unto) exhorts unto the acknowledging and retaining of both theſe, in a conſiſtency and loving harmony together, as making but one body, or compleat fulneſſe in Chriſt: which he calls Love; Chap. 13. expreſſely aſſerting, that all gifts of the Spirit how good and reall ſoever they be, yet conſidered, as they are ſeveral and in part only, will leave the poſſeſſors of them, little better then ſounding braſſe or tinkling Cymbals; for they will not laſt or endure to the end.
The Apoſtle hereby intimates unto us, the evil uſe that may be made of good and ſpiritual gifts, when either the parts agree not amongſt themſelves, (but the eye ſayes to the hand, I have no need of thee; or the head to the feet, I have no need of you) or when the parts, conſidered as ſeveral, conſpire together againſt the whole; as the Body againſt the Soul, the Forme againſt the Power of Godlineſſe. When therfore the gifts of the Spirit are given ſeveral (as they may) without the ſeed of ſaving faith accompanying them, how high and heavenly ſoever they may ſeeme to be, they are but common grace, and may be fallen from, and ſo thoſe may periſh that have them. But where ſuch gifts are followed with that farther work in the ſoul, which is the proper fruit and effect of the third Miniſtery, containing in it things that accompany ſalvation, then thoſe very gifts (hereby waſhed in the blood of the Lamb) do change their fading and failing property, and become ſaving and everlaſting.
In the righteouſneſſe then of Faith, both the former righteouſneſſes are fulfilled, and eſtabliſhed upon better principles and Promiſes, then thoſe of the firſt Covenant; to the making the poſſeſſors thereof, heirs of God, co-heirs with Chriſt, and ſo, partakers of the Divine nature, entering them into the glory that is within the veile, and ſetting them downe with Chriſt on his Throne, as he is ſet downe with the Father on his Throne, in the fulneſſe and perfection of both Creations, having all power in Heaven and in Earth, put into his hand.
This is the Mortification and Vivification, the dying to ſin and living to righteouſneſs, witneſſed unto by the Scriptures, and ſhining forth in the face of Chriſt, as the Truth that is in Jeſus, (unto which we are made conformable, by being planted together with him, in the likeneſſe of his death and reſurrection) comprehending in it all that righteouſneſſe and holineſſe, which is but in part, and is upon right grounds, pleaded for, either by the Natural or Legal Conſcience, and holding forth (over and above) that which is higher, and of a better and more durable kinde, then theirs.
But however it be, that the defect and miſcarriage we are ſpeaking to, that is incident to Natural or Legal righteouſneſſe, lie not in this, that it is counterfeit or hypocritical, but that it is that which is but in part, and which therefore does unwarrantably exalt it ſelf into a competition with, or oppoſition to the whole: (as it comes to paſſe in thoſe who make ſuch ill uſe of Chriſts firſt appearance, as thereby to reſiſt and keep out his ſecond) yet we are nevertheleſſe to acknowledge, that there is much counterfeit work to be found in the world (as daily experience ſheweth) both as to light & practice, principles and converſe, amongſt thoſe that pretend fair to be great proficients in that righteouſneſſe and holineſſe that makes up the anſwer of the Natural or Legal good conſcience, who do not truly live in the principles of either of theſe ſtates, but make a flouriſh with meere notion, head-work, and light without heat, together with ſome overly performances, as deſirous of a ſhare in the praiſe of men (with thoſe who truly live in ſuch principles) by a meere outward plauſibleneſſe in converſe, whilst their inward part is full of ravening and wickedneſſe.
Others alſo that are unſincere and faulty in their very principles, we are to diſcover and lay open, for the preventing of the deceit, with which under theſe, the Devil lies in wait, to inſnare and turne men aſide from the TRVTH. This ſort of men, in whom are found theſe corrupt principles, (whereby they become men of corrupt minds, reprobate concerning the Faith, ſpeaking lies in hypocriſie) the Scripture expreſſely takes notice, and warnes us of, above all the reſt, as the great engines the Devil makes uſe of for the inſtillation of his Doctrine, by faire ſpeeches, to the deceiving of the hearts of the ſimple.
Since therefore there is ſuch deceivable work kept on foot in men, by that grand Impoſtor Satan, and that under pretence of their dying to ſin, and living to righteouſneſſe, in many feigned ſhews of mortification, forbidding of marriage, and commanding to abſtain from meats, (which may be received with thankſgiving, by thoſe who believe and know the truth) which things have indeed a ſhew of wiſdome, in will-worſhip and humility, and neglecting of the body, not in any honour to the ſatisfying of the fleſh; all which is ſo far from being comprehended in the righteouſneſſe revealed by the Goſpel, as any part of it; that under a counterfeit ſhadow and ſimilitude thereof, it ſtands in direct oppoſition thereunto: begetting in the conſcience ſuch a dying unto Chriſt, or the Spirit of TRUTH, as imports, and plainly ſpeaks forth a living unto Antichriſt, or the ſpirit of lies and faſhood, propheſied of, as that which with great confidence will be obtruded by the witneſſe and practice of divers in the laſt times, 1 Tim. 4. 1, 2, 3. and elſewhere; ſince (I ſay) theſe things are ſo, I have held it my duty in very faithfulneſſe unto the TRUTH, not to paſſe by the ſame in ſilence, without giving my Teſtimony againſt all ſuch deceitful workings in thoſe; who having departed from the faith; give heed unto ſeducing ſpirits, ſpeaking lies in hypocriſie, or in feigned reſemblances unto TRUTH.
Of ſuch the Apoſtle ſpeaks, 2 Cor. 11. for whoſe ſake he was exceeding jealous, leſt the Corinthians, through their influence and ſubtilty, ſhould be corrupted from the ſimplicity and chaſtity of mind, which they ought to bear, as chaſt Spouſes unto Chriſt, their one Husband, v. 2, 3. Such (ſaith Paul) are falſe Apoſtles, Prophets and profeſſors of Chriſt, transforming themſelves into the appearance of Chriſts true witneſſes and followers: and no marvel; For Satan himſelfe is transformed into an Angel of light. Therefore it is no great thing, if his Miniſters be transformed as the Miniſters of righteouſneſſe, taking upon them to perſonate true mortification, or dying to ſinne, and true vivification or living to righteouſneſſe, whoſe end ſhall be according to their Works, ver. 13, 14, 15.
This ſort of men, as appeares in the examples of Hymeneus and Alexander, have been once enlightned, and through the receivings of grace and attainments under the firſt Covenant, have had that which the Scripture calls Faith and a good conſcience, 1 Tim. 1. 19, 20. who notwithſtanding, do put away their good conſcience, and concerning faith, make ſhipwrack; being the adverſaries on the one hand, which Paul exhorts Timothy to maintaine a good warfare againſt, as well as againſt the Teachers of the Law on the other hand, who (being ignorant whileſt they are under the Law, how to purſue the true end of it) run out into unprofitable, heady diſputes, and endleſſe queſtions, (having once turned aſide unto vaine jangling) understanding neither what they ſay, nor wherefore they affirme, v. 4, 5, 6, 7. But ſtumbling at that ſtumbling ſtone in Sion, and rock of offence (to enemies Rom. 9. 33. but of defence and ſalvation to his choſen & beloved ones, Pſal. 95. 1. the ſame Chriſt becoming to theſe, a ſanctuary or place of refuge: to them, a ſtone of ſtumbling, even to both the houſes of Iſrael: a gin and a ſnare to the inhabitants of the earthly Jeruſalem, Iſa. 8. 14 who going about to establiſh their own righteouſneſse, do not ſubmit unto, and ſo fall ſhort of the righteouſneſſe of God, Rom. 10. 3.
Both theſe ſorts of men, on the one hand and the other, upon diſtinct accounts, are to be reputed enemies to the TRUTH, in the Spirit and Power thereof: as is at large ſet forth, 1 Tim. 1. the firſt of which are alſo meant and deſcribed, 1 Tim. 4. 1. where they are ſaid to be thoſe that are departed from the Faith, through giving heed unto ſeducing ſpirits, and to inſpirations of devils, in thoſe transformed Miniſters of Satan, 2 Cor. 11. 15. who labour to vent the doctrines of devils, (ſuch as devils either are authors or objects of) through whoſe Miniſtery they come to have itching ears formed in them 2 Tim. 4. 3. ready to hearken to all that the Serpent, transformed into an Angel of light, preſents to them, by way of inſtruction, and under colour of divine inſpiration; as taking upon him the Prophetical office of Chriſt, and thereby undertaking to carry them forward to what is more ſpiritual, and to heighten them in their experiences of what SPIRIT and POWER is.
In this very way he offered to impoſe upon, and deceive (if it had been poſſible) Chriſt himſelf, when (perceiving that all the literal Religion, and legal worſhip of the Jewes would not hold him, but lay ſhort of his light) he ſhewed him all the Kingdomes of the world, and the glory of them, (the utmoſt creaturely perfection or natural glory, which he was able to give the proſpect and repreſentation of, in his own Angelical nature, being of that higheſt rank of creatures in the whole firſt Creation) and that in a moment or the twinkling of an eye, ſaying, All theſe will I give thee, or make thee to live in, if thou wilt fall down and worſhip me. This temptation then which Chriſt reſiſted, theſe ſeduced ones fall under and are ſnared and taken with, to the making of them love and believe a lie; and to yield up themſelves in a fixedneſſe of ſervice, duty and love unto this falſe ſpirit, as unto Chriſt the true Prophet.
And the better to induce them hereunto, and ſtrengthen them in the beliefe of a lie; Satan in this his coming as an Angel of light, is accompanied with power, with ſignes, and lying wonders, acting the part of a great friend and favourer of all that is ſpiritual, heavenly and high; not oppoſing at all, their having the underſtanding of all myſteries, and all knowledge, yea, or their having of all faith, to the working of miracles, or removing of mountaines; their ſpeaking with the tongues of men and Angels, but unto all theſe attainments he is conducing, as much as in him lies, in all deceivableneſſe of unrighteouſneſſe to ſerve his deſignes, by gaining the greater credit and authority hereby in their hearts and affections; and ſo, the more unperceivably beguiling and winding them over into the belief of a lie, and that in a point of higheſt concernment unto them; prevailing with them to receive him in their love and affection, even that adulterous ſpirit, and deceiver of the Nations, in this his Angelical brightneſſe, inſtead of Chriſt himſelfe THE SPIRIT OF TRUTH and SON OF THE LIVING GOD, and that, conſidered as ſhining forth in the glory of his SECOND COMING.
In conſequence hereof, he makes them to reſigne up all the powers and operations of their minde abſolutely into his hands, in obedience to his dictates and inſpirations; upon which they hold themſelves obliged to be alwayes waiting, in the poſture of paſſive ſilence, in a Counterfeit imitation of the true conformity unto Chriſt, in his death and reſurrection.
So then by this meanes, the Devill is found ſitting in the Temple of God, as God (to the apprehenſion of thoſe who thus poſſeſſe him, (or if you will, whom he thus poſſeſſes) as alſo to the imagination of others, their deluded proſelytes) where he is oppoſing and Exalting himſelfe above all that is called God. And as in former times, by JANNES and JAMBRES he withſtood Moſes, through a lively and skilful imitation of his works and miracles, ſo in the latter dayes by ſuch inſtruments of his as theſe, he ſhall reſiſt the TRUTH, to the cauſing of many to ſtumble and be offended thereat, for the reſemblance ſake which this falſe ſpirit is able to forme of it. Which falſe and counterfeit appearance of his, (as we have ſaid) the Scripture ſets forth and deſcribes under theſe two heads, MORTIFICATION and VIVIFICATION, with a Character of Condemnation upon them, in the very deſcription made of them.
Such mortification is ſpoken of, 2 Tim 2. 17. in the caſe of HYMENEUS and PHILETUS, whoſe word is there ſaid to eate like a canker: Intimating, what kinde of mortification, the word by them miniſtered, did produce; even ſuch a one, as is cauſed in the body by cancerous humors, carrying certaine mortality in it, if not timely prevented; not being a mortification in order to health and life, but unto unſoundneſſe and death. Theſe teachers with their followers, are men of corrupt and unchaſt mindes towards the true Lord and husband, under all their abſtinence and ſeeming mortification.
Againe, 1 Tim. 4. 2. this mortification is called the ſearing of the conſcience with a hot iron, importing the dead and inſenſible frame which thereby is brought upon the minde, to any other delight, love or deſire, ſave only towards this falſe ſpirit, with whom it is as it were bewitched, to the contracting a ſpiritual benummedneſſe and coldneſſe to all other lovers whatſoever: to the world, and all ſeen things or bodily objects, anſwering unto the lust of the fleſh, the luſt of the eye, and the pride of ſenſual life; yea, and alſo to Chriſt himſelf, the true and living God; ſo as to become paſt feeling in the caſe of any checks, accuſations, or reproofs from the SPIRIT OF TRUTH; in order to a totall and full reſignation of themſelves up to the dictates, inſpirations and commands of this falſe and ſeducing ſpirit.
In this ſenſe and on this account, we may finde men giving their bodies to be burned, 1 Cor 13. 3. yielding up themſelves, to be deprived of all their natural or ſenſual comforts; yea, many times, the moſt lawful of them: thereby offering themſelves up, as in ſacrifice, unto theſe ſatanical flames, wherein they are in danger to be everlaſtingly burning, as in a fire that can never be quenched. For this ſearing of their conſcience as with a hot yron, is but the firſt fruits in theſe SONS OF PERDITION, of that reſurrection into everlaſting contempt, deſigned unto ſuch VESSELS OF DISHONOUR: as on the other hand, the true mortification and reſigning up of the natural will and deſire to Chriſt, is the firſt fruits in the true SONS OF GOD, of their reſurrection into everlaſting life.
This ſinne of their under the Goſpel, as it is more ſpiritual, ſeems to be pointed out to us by that ſinne under the Law, committed by thoſe that offered up their children to Molech, cauſing their ſons and their daughters to paſſe through that material fire, and to yield up their very bodies (in the moſt literal, outward ſenſe and acceptation) to be burned, in that ſacrifice, Jer. 32. 35. which was expreſly prohibited, Lev. 18. 21. and they threatned with death that ſhould be found practiſers hereof, Chap. 20. 2, 3. yea, if men be found conniving in ſuch caſe, as loth to diſcover the offender, God farther declares that he himſelf wil come forth in his wrathful appearance or face, to do execution, as it is written: v. 4, 5. If the people of the Land do any wayes hide their eyes from the man, when he giveth of his ſeed unto Molech, and kill him not: (or cauſe not execution to be done upon him) then will I ſet my face againſt that man, and againſt his family, and I will cut him off, and all thoſe that go thus a whoring after Molech.
This juſt judgement and ſeverity of God, in his proceeding againſt this ſin, as practiſed in that loweſt and moſt literal ſenſe under the Law, will be found in the iſſue, not to be leſſened or mitigated, but rather much heightned and raiſed, to appear in a more flaming execution of vengeance upon all ſuch in whom this ſin finally takes place, in a more ſublimated and ſpiritual way, to the offering up of their own living bodies and the ſenſual comforts thereof in a ſtrange fire, to the Devil; which they ought by fire from heaven, taken off the true Altar, Chriſt, to have offered up in ſacrifice unto God, Rom. 12. 1.
Secondly, the ſame Scripture 2 Tim. 2. 17, 18. that intimates this way of mortification, does alſo mention the proportionable vivification accompanying it, called there the reſurrection, which ſuch falſe guides do affirme to be already paſt in them, (looking for nothing as future or to come, of hell or heaven) to the quickning or raiſing them up into the utmoſt perfection of life and glory, as their attainment whilſt herein this life, and before that redemption of the body, mentioned Rom. 8. 23. which the Saints, and the creature it ſelf yet groane after, and wait for. This reſurrection of theirs is called, 2 Col. 18. a worſhipping of Angels in a voluntary humility, intruding into thoſe things which they have not ſeene, as taking it for granted, they are hereby made the true ſpiritual ſeed, and that they are enter'd within the veile, as having paſſed through the STRAIT GATE, and undergone the BAPTISME of the HOLY GHOST AND OF FIRE; and ſo, that they are alſo come to be intirely under the teachings of the Father, as actual poſſeſſors and inheritors of his everlaſting Kingdome and glory.
In all this they are ſeduced, and made through strong deluſion to beleeve a lie, being vainly puffed up in their fleſhly minde, to the deſpiſing and undervaluing of Chriſt the Mediatour: yea, 2 Pet. 2. 1. to the bringing in of damnable hereſies, privily, by cunning ſleights and beguiling inſinuations, even to a denying of the Lord that bought them, in the incommunicable properties of his Godhead; by eſteeming, and at length in down-right termes aſſerting themſelves to be God; or at leaſt, to be as much the Sonnes of God in all reſpects, as Chriſt himſelf, in his own perſon, who is God bleſſed for ever; in conſequence whereof, we ſhall finde them at length owning an everlaſting and general ſalvation of all men and Angels.
This is that poſture of ſpirit into which that old Serpent, called the Devill and Satan, ſwells up thoſe that are thus deceived by him, in down-right oppoſition at length to Chriſt and God, aſſerting himſelfe in them, and ſo cauſing them to aſſert and own themſelves (through his inſpirations and indwelling preſence in them) to be both Chriſt and God, Father and Sonne, or another while, to affirme that there is no God, no Heaven, no Hell; no Angel or Spirit, as the Sadduces; for if he can perſwade them, either that he is God, or elſe that there is no God at all, he hath enough.
And in order to make this witneſs of theirs to ſtand and take place againſt all oppoſition from the true light; when he has cried down the living WORD OF GOD into a meere equality on all accounts with the creature, or advanced himſelfe and his children into the room and place of God himſelfe, or partnerſhip at leaſt with the WORD in his incommunicable properties, but then findes that the outward Word of God can very difficultly be made uſe of long, to countenance either of theſe deſignes; by degrees he labours to draw them into a ſtate of alienation to that alſo, rendring even the written Word nauſeous and deſpicable to them, and cauſing them to fall a ſlighting the Scriptures, this outward Word of God, (which rightly repreſented, gives forth the diſcovery, and pleads for the true intereſt of the inward and living WORD) and ſo, profeſſedly to diſown all bodily or outward worſhip and ſervice whatſoever, as carnal, and inconſiſtent with the ſpiritual ſervice they performe.
Hereupon, ſome of them alſo forbid marriage, and other lawful creature-comforts, as called to abſtinence and a Virgin-life; by which Rule, the ſpirit they live and walk in, judges marriage unlawful, and commands to abstaine from meats, two ſignal characters of this ſpirit, held forth undeniably to our view, 1 Tim. 4. 3.
And in all this they carry a ſhew of wiſdome in wilworſhip, neglecting of the body, and all things done in honour or ſatiſfaction thereunto, as hath been ſaid.
To theſe alſo belong thoſe characters in Jude and Peter, where it is ſaid of ſuch, that they count it pleaſure to riot in the day-time; or under pretence of higheſt light and ſpirituality, to turne the grace of God into wantonneſſe, and ſo at laſt returne with the dog to the vomit, and the waſhed ſow to her wallowing in the mire; yea, and that avowedly, in point of judgement now, as a condition they can ſatisfie their owne conſciences in, and in which they undertake to juſtifie themſelves, againſt all contradiction. Theſe by Peter are called ſpots and blemiſhes, ſporting themſelves with their own ſelf-deceivings, in their feaſtings with others; having eyes full of adultery, beguiling unſtable ſouls, and alluring through much wantonneſſe, them that were cleane eſcaped from thoſe that live in error.
Yet all this while, they will confidently own themſelves, as lovers and favorers of the Spirit of TRUTH, notwithſtanding that they live unto a ſpirit of falſhood in the ſight of God, even in whoredome and defilement with the father of lies.
But becauſe many of theſe may be ſo meerely deceived, as verily to think themſelves with a chaſte and Spouſe-like affection, to be embracing of Chriſt, their true Lord and husband: and ſo, may be doing what they do, ignorantly, and not wilfully; the Scripture ſayes in ſuch caſe, Of ſome have compaſſion, making a difference, and others ſave with fear; pulling them (with a holy ſeverity) out of the fire, leſt otherwiſe they finally periſh; for this is that kinde of ſinning which is unto death, and therefore unpardonable, when it is done knowingly and wilfully.
This falſe ſeducing ſpirit is capable of putting forth it ſelf in a greater or leſſer degree, in and under all formes, through counterfeit reſemblances unto TRUTH, to beguile and miſlead unſtable ſouls; and is daily detected and diſcovered under all profeſſions or viſible formes of Saintſhip, whether more or leſſe refined, whether earthly and ſenſual, or heavenly and Angelical. Hereof there are in theſe dayes of ours, but too many living inſtances, who as Lots wife are turned into Monuments of Gods righteous judgment, declared upon them, for the admonition of others.
And that we may not leave this ſubject, without endeavouring to contribute ſome aſſiſtance towards the reſolving of that great Queſtion, how the true Spirit may with certainty and infallibility be known and diſtinguiſhed from the falſe? I ſhall briefly recommend to conſideration, as conducible to the diſcovery hereof, theſe following particulars. The Spirit of TRUTH is evidently and infallibly diſtinguiſhed from the ſpirit of lies and falſhood, three ſeveral wayes; by which we may make a trial and judgement of the ſpirits, whether they be of God or no.
Firſt, by the evidence and witneſſe which is given of it by the three that bear witneſſe in heaven, where the Spirit of TRUTH ſhines forth in its ſupreme original light and ſelf-evidence, as we have at large ſhewed in the firſt and ſecond Chapters.
Secondly, by the Record and witneſſe that the Sonne, or Chriſt the true Spirit, gives of himſelf, in his fleſh or humane nature, cauſing the truth to ſhine forth in the face of Jeſus; opening what he is, and what he did by coming in the fleſh, ſuffering, and riſing againe, according to the Scriptures; which, 1 John 5. 6. is rendred thus, This is he that came by water and blood, even Jeſus Chriſt; not by water only, but by water and blood; and it is the Spirit that heareth witneſſe, becauſe the Spirit is truth, even the witneſſe ſhining forth in his Spirit and perſon, who (whether conſidered as being and ſubſiſting in the WORD OF LIFE, before his being made fleſh, or conſidered as after his coming in the fleſh, living, dying, and riſing againe) hath a witneſſe born of him in heaven, by the FATHER, WORD, and SPIRIT, which Three are one: and alſo in earth, by the SPIRIT, WATER, & BLOOD, declaring themſelves in and upon him, (as he was found in the faſhion and habit of a man) which agree in one.
Thus in the ſame perſon, we have the greater witneſſe, which is the witneſſe of God; or of Chriſt, as he is God: and the leſſer witneſſe, which is the witneſſe of man; or of Chriſt, as he is the Son of man: and in both theſe, conſidered alſo as teſtified unto by the Scriptures, we have the compleat witneſſe, which God hath teſtified of his Son. By reaſon hereof, 'tis ſaid, 1 Joh. 2. 12. Who is a liar, but he that denies Jeſus is the Chriſt? He is Antichrist that denieth the Father and the Son Whoſoever denies the Son, the ſame hath not the Father. Whoſoever ſees not nor acknowledges the TRUTH, as witneſſed and ſhining forth in the face of Jeſus the Son of man, with thoſe that are rightly admitted to ſerve in the firſt Sanctuary, among the many that are called; can much leſſe behold it, as witneſſed and held forth in the brightneſſe of Gods face, or of the bleſſed Trinity, with thoſe who are culled out of the former, and rightly admitted into the holieſt of all, among the few that are choſen.
By both theſe witneſſes and records, in harmony with the outward Word, we do come to know him that is true, (as the right and whole object, whereon through faith we are to fix our eye) in the proper forme, character, and diſtinction which he gives of himſelf, from all idols or counterfeit appearances of him, whatſoever.
The third or laſt witneſſe which is given us of the true Spirit, is that which immediately and neceſſarily flows from his indwelling preſence in our hearts, growing up there more and more unto a perfect day, by working out in the conſcience and ſpirit of the beleever, a confōrmity unto Chriſt in his death and reſurrection; cauſing a dying to ſinne and a living unto righteouſneſſe, in the full extent of both, as we have opened. For if any man have not the Spirit of Chriſt he is none of his: and if Chriſt be in you, the body is dead, becauſe of ſinne; but the Spirit is life, becauſe of righteouſneſſe.
Examine therefore your ſelves whether ye be in the Faith: know ye not your owne ſelves, how that Jeſus Chriſt is in you, except ye be Reprobate? And If the Spirit of him that raiſed up Jeſus from the dead awell in you he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortall bodies, by his Spirit that dwellesh in you; and ſo the Spirit it-ſelfe comes evidently and infallibly to witneſſe with our ſpirits, that we are the children of God, as having this Spirit of Adoption poured into our hearts: for if we be adopted children, then we know we are heires, heires of God and joynt heires with Chriſt, if ſo be we ſuffer with him, that we may alſo be glorified with him. And though we are now Sonnes, ſo as it doth not yet appeare what we ſhall be (when we come to the ſtature of perfect men in Chriſt Jeſus, at the full manifeſtation of the ſonnes of God) yet now we know, that we ſhall then be like him, and that we ſhall then ſee him, as he is; yea, by faith we now ſee him, who is inviſible, Heb. 11. 27. and by this knowledge we have of him in the mean time, we come to ſee and experience him, that is true; and that we are in him, that is true; even the true God and eternal life: having the witneſſe in our ſelves, through that holy anointing which is TRUTH and no lie, teaching us of all things, and abiding in us, as a ſeed to preſerve us from the evil and ſnare of all falſe and ſeducing ſpirits. Abide therefore in him; that when he ſhall appear, we may have confidence, and not be aſhamed before him at his coming. Theſe things I have written unto you concerning them that ſeduce you.