The Perfection of Justification, Sermon collection 2 · Sermon 2
Chriſts Title to the dead bodies of Saints maintained.
SERMON II.
CHriſt is a Chriſtians ſhield and buckler, ſo that none can ſtrike at a Chriſtian but through the ſides and loynes of his Saviour; We cannot wrong Saints unleſſe we injure the King of Saints, Chriſt and his people have the ſame Enemies. This is evident in the oppoſers of the reſurrection, who as they are enemies to Chriſtians, ſo they are to Chriſt; and they doe not ſo much wrong to his people, as they offer violence unto him: as they would bereave his members of the happineſſe of their reſurrection, ſo they would rob him of his limbs, members and glory. And therefore as I have pleaded againſt the living adverſaries of dead Saints, ſo I ſhall now plead the cauſe of Chriſt againſt thoſe enemies of Chriſt, who in denying the reſurrection, deny the raiſing of his myſticall body, which doth fight againſt that truth which doth next preſent it ſelfe unto us in the text, in theſe words, My dead body ſhall they ariſe.
I muſt ſpeak ſomething for the expoſition, ſomething by way of amplification of that which I apprehend to be the truth of God, mainly pointed at in the words, Together with my dead body ſhall they riſe.
So it is in our tranſlation, and thoſe that carrie it thus, they make this to be the meaning of the words, that the bodies of the Saints ſhall be raiſed together with the body of the Lord Jeſus. And if the Holy Ghoſt did point at this, then the firſt thing that ſhould be obſerved would be this, that
Chriſt Jeſus had a body, a naturall body. If it doe not clearely appeare from this place, yet it doth from others: for it is ſaid, he was made of the ſeed of David according to the fleſh. And likewiſe Joh. 1. The word was made fleſh. And, great is the myſtery of godlineſſe, God manifeſted in the fleſh, 1 Tim. 3.16. which will overthrow that which ſome Familiſticall ſpirits dare to aſſert in our times, that the Lord Jeſus Chriſt never had any naturall bodie, allegorizing the whole hiſtory of the incarnation, life and death, reſurrection and aſcenſion of the Lord Jeſus.
But ſecondly, if it be thus expounded as ſome learned men doe expound the words, the next obſervation will be this, that
This bodie of Chriſt was a dead body. Revel. 1.18. I am he that liveth and was dead. The true Chriſt in his body was once dead; his body was a crucified body; He his own ſelf (ſaith Peter) in his owne body bare our ſinnes upon the Croſſe, 1 Pet. 2.24. He was wounded for our iniquities, his body was bruiſed for our tranſgreſſions, Iſa. 53. Thirdly, that
The dead body of the Lord Jeſus was raiſed, with my dead body they ſhall riſe, it is ſuppoſed, that this dead body ſpoken of ſhall ariſe, and this is that, that is ſo frequently preached by the Apoſtles, who were witneſſes appointed by God, to teſtifie that the Lord Jeſus did riſe from the dead.
The Devill knew what a truth this was, how much life, glory, ſweetneſſe, and power there is in it; therefore he imployed his inſtruments the Scribes and Phariſees to doe what they could to ſmother this truth of the reſurrection of the Lord Jeſus: What lies did they not make? what ſtones did they, not turne? what paines did they not take that they might poſſeſſe the people with this perſwaſion, that the Lord Jeſus Chriſt did never riſe out of the grave: but that his Diſciples came and ſtole him away?
But (brethren) Chriſt is riſen, and thoſe that rightly underſtand this, doe find what ſweetneſſe, and conſolation comes to their hearts, by believing this point. There is ſo much in it, that Paul profeſſeth, he deſired to know nothing but Chriſt, and him crucified, Phil. 3.10. the power of his reſurrection, and the fellowſhip of his ſufferings. And Peter, 1. Pet. 1.3. ſaith, that God hath begotten us againe to a lively hope through the reſurrection of the Lord Jeſus. The hope of the Diſciples was almoſt dead, and extinguiſhed, when the Lord Jeſus lay in the grave; but now Chriſt is riſen, and hath diſcovered his power in vanquiſhing his, and all our enemies, now we have a lively hope in us that believe the reſurrection of Chriſt: for in the believing of his reſurrection we have a ſweet, and comfortable aſſurance of our owne reſurrection from the dead.
Fourthly, with my dead body ſhall they riſe Chriſt (as I hinted before) did all things, and ſuffered all things as a publick perſon… he died not for his owne but for our ſinnes. Q…i non habuit propria, portavit aliena, Ful… He that had no ſinnes of his owne, did beare… the ſinnes of other men: he roſe not ſo much for his owne, as for our Juſtification: He died for our ſinnes, Rom. 4. the laſt, and he roſe for our Juſtification. So that when Chriſt did riſe, we roſe. And he that believes this in the ſpirit, ſees that he himſelfe is riſen with the Lord. There is is a two-fold reſurrection.
A reſurrection by Faith, when we doe believe that we are riſen in Chriſt, our King, head, and leader; and there is a reſurrection in our owne perſons, when we ſhall be raiſed in our owne bodies. Chriſt did riſe for the good, and in the behalfe of all his people, and Chriſt keepes poſſeſſion of Heaven after his reſurrection for us, in whoſe perſon we are already riſen, and in this reſpect it may be ſaid, that together with his dead body we ſhall ariſe.
Fiftly, with my dead body ſhall they riſe. Some interpret it thus: by the power of the Lord Jeſus Chriſt they ſhall riſe, that is, there ſhall come at the laſt day, a power from the Lord Jeſus Chriſt, to raiſe up the Saints to enjoy glory with the Father. But becauſe I doe not find theſe two words in the Hebrew, Together, nor with: therefore be pleaſed to let me paſſe by, theſe obſervations, and to give you what I doe apprehend to be the plaine meaning of the text; and to read the words thus. My dead body ſhall they riſe.
They are the words of the Lord Jeſus, delivered by him for the comfort of his people, aſſuring them that they ſhall be raiſed as his body. And though ſome doe underſtand them concerning the reſtauration of the Jewes, and the bringing in of them unto Chriſt: yet I apprehend that this is the true, ſpirituall meaning of God in the words which I have opened to you this day. The point then will be this, the dead bodies of the Saints which ſhall be raiſed, are the dead bodies of Chriſt himſelfe.
foreign cadaver meum reſurgent, They ſhall ariſe as my carkaſſe or dead body: which I ſhall enlarge by ſome conſiderations. Firſt conſideration, Chriſt and his members are one: therefore the Saints ſhall be raiſed as the body of the Lord Jeſus Chriſt. The members of the body, are the members of the head: Chriſt Jeſus he is the head of the body; therefore the bodies of the Saints being raiſed, they are raiſed as the body of the Lord Chriſt. Epheſ. 5.30. We are members of his body, of his fleſh, and of his bones. The body of a Saint is the body of the Lord Jeſus, the fleſh of a Saint is the fleſh of the Lord Jeſus; and the ſpirit of a Saint is one with the ſpirit of Jeſus. Paul perſecuted the Saints, and caſt their bodies into priſon; Chriſt calls to him from heaven, Why perſecuteſt thou me? When the body of a Saint is impriſoned, Chriſt is then ſhut up in priſon; ſo when the bodies of the Saints are raiſed, the body of the Lord Jeſus Chriſt is raiſed: As the Animall ſpirits lie in the head, by which, motion is conveyed to the members: ſo the ſpirit of power lies in the Lord Jeſus Chriſt, by which we are moved, by which we are raiſed; in which ſpirit we both in body, and ſpirit are made one with the Lord Chriſt.
This Doctrine of our union with Chriſt is likewiſe ſet forth by Paul, 1. Cor. 6.15. Know you not (ſaith the Apoſtle) that your bodies are the members of Chriſt? ſhall I then take the members of Chriſt, and make them the members of a harlot? As the hand or foot of a man, may be ſaid to be part of the man, ſo the bodies of the Saints may be ſaid to be part of the Lord Jeſus. For as the head and all the members of the body make one naturall body in that one ſpirit that is in them all, and acts in them all; ſo Chriſt and all believers make one in fleſh and ſpirit, by that one ſpirit which dwells in the fleſh of Chriſt; and in the fleſh, and ſpirit of every true believer. 1. Cor. 12.12. As the body is one, and hath many members, and all the members of that one body being many, are one body: ſo alſo is Chriſt: Here you ſee that the Apoſtle calls the members of Chriſt, Chriſt myſticall, ſo alſo is Chriſt ſaith he, he gives the Church the name of Chriſt, by reaſon of this neare union which is between Chriſt Jeſus, and all his members.
Againe, the Saints they are married to the Lord Jeſus, & as the body of the wiſe may be ſaid to be the husbands: ſo the bodies of the Saints as wel as their ſouls belong to the Lord Jeſus, and are one with him. And as Adam, when Eve was brought to him, ſaid, This is bone of my bone, and fleſh of my fleſh: ſo Chriſt when the dead bodies of the Saints ſhall be raiſed, raiſes his owne body, and will ſay, This is bone of my bone, and fleſh of my fleſh, then ſhall be the great marriage of the Lamb; then it ſhall be ſolemnized in a moſt glorious manner; and then Chriſt ſhall owne all thoſe who were given to him by the Father; and there in a ſolemne manner ſhall he marrie them to himſelfe, he ſhall owne them all for his own wife, and they all ſhall be looked on as one in him. Likewiſe, the bodies of the Saints that are raiſed, are the body of Chriſt, as the ſprigs of a tree, or the branches of a vine, may be ſaid to be part of the tree, or part of the vine. Our Saviour ſets forth this ſimilie to us, Joh. 15. where he compares himſelf to a vine, and all believers to branches in this vine: Chriſt ſhall be as the great vine in the reſurrection, and all believers ſhall be branches, and ſprigs ſprouting out of this vine from that life, power, and ſpirit that God ſhall put forth through the body of the Lord Jeſus. This union is not by the confuſion of things which are united, as the ignorant Familiſts doe fondly conceive, but by the union of things which are different in their perſonall beings, and individuall natures, which will appeare by the ſimilitudes, which God doth make uſe of for the illuſtrating of this truth unto us. As of body and members: though all the members doe make but one body, yet every member doth retaine its proper place, office and being in the body; ſo that the hand is not the foot, nor the foot the arme, or head: ſo it is between Chriſt and his people, Chriſt ſtill remaineth in his owne perſon as head, and they as ſeverall members belonging to that head. The ſpirit and body make one man, yet the ſpirit is not the body, nor the body the ſpirit. The vine and branches are one, yet the vine is not the branch, nor the branch the vine: The Husband and wife are one, yet the Husband is not the wife, nor the wife the Husband. The ſecond conſideration for the amplifying of this point may be this, becauſe that whatſoever he did or ſuffered, was that he might bring all believers to an oneneſſe with himſelfe, and the Father, and this is that he prayes for, Joh. 17. The glory that thou gaveſt me, I have given them, that they may be one, as we are one: Chriſt did therefore beare our ſinnes, Chriſt did therefore put himſelfe under all the curſes due to us for our enormities; he did therefore manifeſt himſelfe as a conquerour over all the Enemies that oppoſed us, that all things that might bee any hindrance to our union, or hinder our ſpirituall communion with God, being removed in him, Eph. 12.14. we might be brought to an oneneſſe, and ſee our ſelves as one body, and one ſpirit with him. Our happineſſe lyeth in our oneneſſe with Father, Word and Spirit, which are but one. Man made himſelfe miſerable by diſuniting himſelfe from God, who is but one, Mar. 12.29. and Chriſt doth make him happy by bringing him back again to that oneneſſe which he had with God. It was the office and employment of Chriſt, to bring all things from diſunion, to union and oneneſſe with himſelfe, and the Father, which he hath effected for us, and therefore they ſhall be raiſed, as the body of the Lord Jeſus Chriſt, My dead body ſhall they riſe.
The third conſideration is this, they ſhall riſe as his dead body, becauſe they ſhall riſe as the proper goods, poſſeſſion, and inheritance of the Lord Jeſus. Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy poſſeſſion; they ſhall be raiſed as the body of Chriſt; becauſe Chriſt ſhall have a right, propriety, and Intereſt in them. Ye are not your owne, yee are bought with a price, your bodies as well as your ſpirits are Gods, &c. 1 Cor. 6.20. the Apoſtle gives this reaſon, why Chriſt died, and revived, and roſe againe, that he might be Lord, of the quick and dead, Rom. 14.9. that as a ſervant is more his Maſters then his owne: ſo Chriſt being the Lord of the reſurrection, we ſhall be more his then our owne: we ſhall be raiſed as thoſe in whom Chriſt hath a propriety, and Intereſt: we ſhall be looked on as the inheritance of the Lord Jeſus, he ſhall be King and Lord over us all, and rule over us: His Scepter of glory ſhall be ſet up in every heart; and his Throne ſhall be exalted in every ſpirit. Thus; My dead body they ſhall riſe. They ſhall riſe as mine: they are my dead men, and they ſhall be my living men. Here you ſee that Chriſt will owne them for his when they are in the duſt. There are ſome that ſhall ſpeak to Chriſt at the reſurrection, as though they were familiarly acquainted with him, whom he will not owne, ſaving, Depart from me I know you not yee workers of iniquitie. But Chriſt will owne his Saints, Mal. 3.17. They ſhall be mine, ſaith the Lord of Hoſts, when I make up my Jewells or ſpeciall treaſure, and I will ſpare them as a man ſpareth his owne ſonne that ſerveth him. As men will not part with their Jewells, ſo Chriſt will not loſe the bodies of his Saints, they are part of his ſpeciall treaſure.
The fourth conſideration is this; the bodies of the Saints that ſhall be raiſed may be called the body of the Lord Jeſus, for this reaſon: becauſe Chriſt in the Spirit ſhall be the life, ſoule, and forme that ſhall give life and being to the bodies of the Saints at the reſurrection. As the body is called, the body of the Spirit that dwells in it, ſo Chriſt Jeſus dwelling in the bodies of his Saints by his Spirit, their bodies may be ſaid to be his body. And as a man may ſay, this is my body, it belongs to that humane ſpirit in me: becauſe his humane ſpirit moves, lives in it, and doth as a Divine power act in it: ſo our bodies being raiſed, may be ſaid to be the bodies of Chriſt, becauſe he ſhall act as the Spirit, forme, and ſoule in them. Chriſt ſhall be the ſoule which ſhall give life and being to all Saints which ſhall be raiſed by him.
The fifth conſideration. Death cannot diſſolve the union which is between Chriſt and a believer. The love of the Father is the urnein… which the aſhes of dead Saints are preſerved Rom. 8.38, 39. I am perſwaded, ſaith Paul that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things preſent, nor things to come; nor height, nor depth, nor any other creature ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord. Man doth conſiſt of a naturall body and humane ſpirit. And death cannot make a ſeparation between Gods love and our bodies, no more then it can make a ſeparation between his love and our ſoules. Among the things which God hath beſtowed upon us in Chriſt, the Apoſtle doth reckon up death, 1 Cor. 3.22. which ſheweth that it is not a curſe, but a bleſſing to Saints. It would be a curſe unto us, did it bring an irrecoverable ruine and deſtruction to our bodies. Rev. 14.13. Bleſſed are the dead which die in the Lord. Deaths diſability to caſt our bodies out of Gods love and protection is that which doth convert death through Chriſt into a bleſſing unto us. Paul calleth Saints in reſpect of their bodily death, 1 Theſſ. 4.14. foreign, Thoſe that ſleep in Chriſt. As leep doth not bereave men of life, ſo death doth not take away from Saints their life which is in Chriſt. As a Philoſopher told a tyrant he might kill him but not hurt him; ſo death may kill but cannot hurt a Saint, becauſe the union between God and him is in diſſolvible, Rom. 14.8. Whether we live or di… we are the Lords. And therefore it may be truely ſaid, My dead body ſhall they ariſe.
Sixt conſideration. The bodies of Saint are ſanctified by Chriſt, and therefore he cannot but owne them. Sanctification is the marke or ſeale of Chriſt. As merchants do… ſet their ſeales and markes upon their good which they will owne, ſo Chriſt will for ever owne that upon which he hath ſet the ſea… and marke of his ſanctifying Spirit. The ſpirit of a Saint, and Chriſt will never ceaſe t… own his own houſe, and the place which … hath choſen for his habitation. God doth n… only honour our bodies by calling them h… 19. Know yee not that your body is the Temple … the holy Spirit? It is not a paradoxe then in D… vinity, that Chriſt at the reſurrection ſhould owne them as his owne.
Seventh conſideration. Chriſt ſhould … incompleat; A man that wanteth a membe… is incompleat and imperfect; ſo Chriſt ſhould be imperfect and incompleat, were he defective in any of his members at the reſurrection. And therefore all the bodies of the Saints muſt be raiſed as his body. It is an Argument that ſome of the Schoole-men make uſe of, to prove the neceſſity of a reſurrection of bodies, from the incompleatneſſe of the ſoule, when it is ſeparated from its proper body which it did informe; and with which in union it made one compoſitum. So the bodies of Saints muſt be raiſed, that Chriſt may be compleat in his myſticall body, as he is in his owne perſon. The Church is called foreign, the fulneſſe of Chriſt, Eph. 1. laſt, becauſe as a body is not full and compleat in his being that wants a member, ſo Chriſt ſhould not be compleat if any part of him were wanting. And therefore the bodies of all Saints muſt be raiſed, that Chriſt may appeare in his glory and compleatneſſe at the reſurrection.
And thus having opened this Doctrine, and illuſtrated it by theſe conſiderations, I ſhall draw ſome uſefull concluſions from it.
Ʋſe 1.
Seeing Chriſtians ſhall be one body at the reſurrection, this ſhould teach us to be one here in the bond of love. That one member ſhould oppoſe and fight againſt another member, is againſt nature. And that one Chriſtian ſhould fight againſt another, or take his fellow-member by the throat, is againſt the principles of grace, In the 13. of Gen. and the 8. ver. Abram doth thus ſpeake unto his brother Lot, Let there be no ſtrife I pray thee between mee and thee, for we are Brethren. Chriſtians ſhould not ſtrive, or contend one againſt another, becauſe they are fellowmembers. It is reported of John, that in his old age being unable by weakneſſe to ſpeake long unto the Congregation, he would ſtand up, and in ſtead of a long Sermon ingeminate this Precept, Diligite filioli, diligite, Litle Children, love, love one another. There can be no ſtronger Argument to love then the conſideration of our union, Col. 3.15. Let the peace of God rule in your hearts, to the which alſo yee are called in one body. Warre among members is unnaturall, that love and peace may reigne and rule in the hearts of Chriſtians, God doth make them all, one body; ſo the Apoſtle in the third of the Eph. 6. doth teach us that Jewes and Gentiles are foreign, Parts of the ſame body. One that deſired to moderate between the Calviniſts and Lutherans, wiſhing them not to be ſo bitter the one againſt the other, made uſe of this Argument, telling them that Luther and Calvin were reconciled in love together in heaven. Let not ſtrife, hatred, malice, and bitterneſſe prevaile among you Chriſtians, for yee ſhall ſweetly agree together as one body in one Spirit at the reſurrection.
Ʋſe 2.
There being ſuch a glorious union between us and Chriſt, it ſhould engage the ſpirits of Saints to be much in the contemplation of it. As the bloud and ſpirits doe runne through the body, ſo this Doctrine of union doth runne through the whole body of Chriſtian Religion. Our Juſtification in the perſon of Chriſt, & our own Juſtification in our owne perſons by Chriſt cannot bee clearely underſtood, if we be totally ignorant of union with Chriſt. As the Philoſopher ſaith, that all morall vertues are linck'd together in juſtice, ſo all the points of Chriſtianity are concatenated and joyned together in this doctrine of union.
As the Starre did lead the wiſe men to Chriſt, ſhining over the place where Chriſt was, ſo this Doctrine of our union with Chriſt, ſhining among other truths of Chriſt in the Scripture, doth hold forth unto us a light to direct us through the grace of God, into a perfect, and comfortable knowledge of all other truths. As it doth in an eſpeciall manner beame forth light unto us, to confirme us in the Doctrine of the reſurrection. For you ſee that the bodies of the Saints are to bee raiſed, becauſe they are united to Chriſt, and one with him. Therefore this may ſtrengthen the Faith of every one of us concerning the certainty of the reſurrection… What ſaith the Apoſtle? No man yet ever hated his owne fleſh, but nouriſhed it, and cheriſhed it, Eph. 5.29. The Lord Jeſus Chriſt cannot hate his owne fleſh, nor forget his owne body, the bodies of the Saints, but in love will raiſe them; even while they lie in the duſt they are his body. Our propriety in a thing doth draw out our affection to the thing. Our bodies belong to the Lord, and are in his heart and affections, even while they moulder in the duſt; therefore let this truth pierce your underſtandings, and ſinke deepe into your memories, and be fully perſwaded that your bodies ſhall be raiſed: becauſe they are not ſo much your bodies as the body of the Lord Jeſus. The Scripture, as you have heard, ſpeakes ſo gloriouſly of that union, which all the Saints have with Jeſus Chriſt in that one Spirit which is in Chriſt, and in every Saint, that it ſeemes to hold forth Chriſt as incompleat, till he have gathered all his members into one body. And certainly, Chriſt will not appeare incompleat in his body at the reſurrection, which he ſhould doe, ſhould hee not by his power command the bodies of the Saints to come out of the earth. Therefore he will not ſuffer any part of himſelfe to lie in the duſt, he will not appeare at the generall reſurrection, without a limb, not without a hand; not without a finger; not without the leaſt member. Thou that art the meaneſt Chriſtian, that apprehendeſt thy ſelfe to be but as the toe of Chriſt, mayſt be ſtrongly perſwaded of thy reſurrection, for I tell thee when Chriſt ſhall appeare at the great reſurrection, he will not be without a toe; not without the loweſt, and moſt inferiour member of his body. He will appeare in his fulneſſe, and all the Saints gathered together and made one with him in body and ſpirit, are his fulneſſe and compleatneſſe. The King when he rides in triumph, or to his great Counſell, he rides in his Royall Robes and in all his glory. When Chriſt ſhall appeare the ſecond time, he will ride in Triumph as a Conquerour of all Enemies, and will ride to his great Counſell or Parliament of Saints, who are to judge the Delinquents of the world. And the Saints are his glory, 2 Cor. 8.23. and therefore they muſt be raiſed that hee may be in his full glory.
If thou looke upon thy ſelfe, and thy body, and conſider how thou haſt diſhonoured God in thy body; (it may bee) thou mayſt be ſtartled in thy ſpirit; and have ſuch ſad thoughts as theſe; Will Chriſt ever raiſe this body as his, that I have abuſed to ſinne … ſhall this body be glorified which I have diſhonoured by baſe and filthy luſts? but when thou haſt any ſuch thoughts as theſe, in which the Devill appeares to thee as an Angel of light, to make thee queſtion the truth of the glorious reſurrection of thy body then looke beyond thy ſelfe, beyond the ſinnes that thou haſt committed againſt God in thy body, and ſpirit. And think thus with thy ſelfe; This body, though I have abuſed it by luſt and intemperance: though I have diſhonoured God by the ſinnes which I have committed, and acted as it were upon a ſtage in this body, and fleſh of mine; yet now the property is altered; I am not now to looke on it as my body, I am to look on it as the body of the Lord Jeſus: it is that body, that he hath waſhed from all ſinne in his owne bloud; it is that body, that he died for, that he might cleanſe it from filthineſſe, and uncleanneſſe; it is his body, he hath right to it, and a propriety in it: it is his, and none of mine. Chriſt will not loſe that which belongs to himſelfe and therefore it ſhall be raiſed in glory. We ſee how unwilling men are to part with that which is their poſſeſſion, and inheritance. We know how Naboth anſwered Ahab, who would have had his Vineyard, 1 King. 21.3. Should I give the inheritance of my Fathers unto thee? we are the inheritance, the poſſeſſion of the Lord Jeſus; and he will not loſe any part of his inheritance. This Argument is of ſufficient ſtrength to ſilence carnall reaſon, if it were throughly weighed by us in the ballance of the Sanctuary. For if a man look on himſelfe as out, of himſelfe, and the being which he hath in the firſt Adam, and behold himſelfe as one with the Lord Jeſus, in a ſpirituall oneneſſe, ſeeing himſelfe as ſuch a part of Chriſt, as a hand, or a foote may be ſaid to be a part of the bodie; and knowing Chriſt hath undertaken to provide for his body, and to owne it for his owne: this will eſtabliſh him in an unſhaken confidence, that the Lord Jeſus Chriſt intends to raiſe his body, and to aſſure and aſcertaine us that he will raiſe us, he himſelfe is riſen in his own perſon: If the head be above the water, the whole body may be drawne out of the water without drowning; Chriſt our head is above water, above the billowes that overwhelmed him; is above ſinne that was charged on him; is above the curſes of the Law that came upon him, when he was made a ſacrifice for ſinne; above the temptations of Satan; above the weakneſſe of the fleſh. Death could not hold him as her priſoner: and this may aſcertaine us, that wee his members ſhall be drawne up out of the water; wee ſhall be above all things that we may call ſinne in our ſelves, above the reach of Satans fiery darts, we ſhall be above Death: that will be fulfilled which is ſpoken in the 1 Cor. 15. Death is ſwallowed up in victory: Chriſt hath already fully conquered Death in his owne perſon, and will conquer it, in the perſon of all thoſe that are his members, enabling them to believe in him.
Chriſt doth infuſe ſpirit, and fortitude into all his ſouldiers by enabling them to looke on him their Generall. Reſpice ad Ducem, Look unto your Captaine, was the old Roman word of Command, to the common ſouldiers, to ſtirre them up to imitate the valour and fortitude of their Commanders. And Chriſtian ſouldiers are made truly valiant, by looking upon the fortitude and conqueſts of him who is the Captaine of their ſalvation. Heb. 2.10. And knowing their union with him, they ſee their head & Captaine riſen, whoſe they are, which maketh them Conquerours of death, as his valiant ſouldiers by a ſtrong perſwaſion from him, and in him of a future reſurrection.
In the next place you ſee, that the bodies of Saints ſhal be raiſed for heaven as his body. Therefore this may teach us to glorifie God in our bodies and ſpirits while wee are here below: If the Lord Jeſus Chriſt will raiſe our bodies as his owne bodie: it is conſonant to reaſon, that we ſhould uſe our bodies as the bodies of Chriſt. This conſideration (if God goe along with it) will be marvellous powerfull to teach us to be holy, not only in our ſpirits, but in our bodies, conſidering that they are the bodies of the Lord Jeſus. Chriſt will raiſe thy body at the laſt day as his owne, it is his body, and not thine: his ſpirit informes it, he is owner, and poſſeſſor of it, thou art not thine owne, thou art bought with a price, 1 Cor. 6.20. Thererefore glorifie God in thy body and in thy Spirit, which are Gods. Seeing Chriſt will raiſe thy body as his body, when it is dead, therefore behave thy ſelfe towards thy body, as the body of Chriſt while thou art alive.
This is that that the Apoſtle preſſeth from this conſideration, 1 Cor. 6.15. Shall I take the members of Chriſt, and make them the members of a harlot? a Chriſtian would not miſdemeane himſelfe toward his body, if he did conſider what his body is, it is the houſe and Palace of the Lord Jeſus, the Temple of God. It was accounted a great fault for any man to miſbehave himſelfe in the Temple of Solomon, which was a place then, by Gods appointment more holy then other places. Our bodies are ſpirituall Temples: therefore defile not the Temple of the Lord. Bring not in, the abomination of deſolation into the holy place: bring not the filth of ſinne into it: ſuffer not luſt to lie in thy body: ſuffer not pride in thy fleſh: ſinne not againſt thy owne body in any kind: take heed of riot, and drunkenneſſe; take heed of thoſe ſins that are ſinnes againſt the body: becauſe by them thou ſinneſt againſt the Temple, and houſe of God, thou ſinneſt againſt that, that is not thine owne, but is the Lord Jeſus Chriſts.
Our bodies ſhould not be like the Egyptian Temples, that were ſtately Edifices and buildings, but in them there was nothing, but ſome noyſome, and filthy beaſts. Thy body is a ſtately Edifice: O ſet not up thy beaſtly luſts as Idols to be worſhipped there. Galen that great Phyſitian, when he came to anatomize mans body, he ſtood in admiration of the workmanſhip; wondring at the skilfull hand, and finger of him that was the maker of it. Thou muſt not only looke on thy body as it is a naturall Edifice: but as it is a building for the Lord Jeſus, as a Temple that Chriſt hath made choyſe of; a Temple for the Holy Spirit to dwell in. Therefore ſuffer not Crocodiles, and noyſome beaſts to ſit there: ſtoup not to luſts: fall not downe on thy knees before thy corruptions; ſacrifice not to uncleanneſſe; Suffer not any ſinne to reigne in thy mortall body; Rom. 6. thy body is the body of the Lord, it is under the power of Chriſt; therefore …et Chriſt onelyonly reigne in it. Sinne ſhall not have dominion over you; becauſe you are not under the Law, but under grace, Rom. 6.19. As yee have yeelded your members ſervants unto uncle anneſſe, and to iniquity unto iniquity: even ſo now yeeld your members ſervants to righteouſneſſe unto holineſſe.
If men did but conſider the glory of their perſons; the glory that God hath put upon their ſpirits, in making them one ſpirit with his owne; and the glory that God hath put upon their bodies, in making them his houſes, Temples, and places of glory … dwell in: through the goodneſſe of God i… would reſtraine them from ſinne. That th… high and lofty One that inhabiteth eternity ſhould come and dwell in theſe humble and low cottages of ours. That the God o… glory ſhould come and dwell in houſes o… clay, in houſes of mud, in houſes that preſently muſt be pulled downe, and lye in the duſt. O how ſhould the ſerious and ſpirituall meditation of this, put bounds and limits, yea, a period to our corruptions.
As Luther doth report of one, that being tempted to any ſinne by the Devill, would anſwer, that ſhe was Chriſtian. Thy body is Chriſts by conqueſt, he hath diſpoſſeſſed the Devill of the ſtrong hold which he had in thy body, and therefore ſuffer not the Devill to rule there as he did when he was Lord of thee. If the Devill come, and tempt thee to commit any ſinne, which is a ſinne that thou mayſt act with thy body: anſwer him thus; Satan away, my eares cannot be open to thy temptations, I cannot liſten to thee to commit this ſinne, my body is not mine owne, but the body of the Lord Jeſus Chriſt.
And when thou findeſt thy ſelfe in thy body, at any time unwilling for the ſervice of Chriſt, conſider with thy ſelfe, my body is not mine owne, it belongs to the Lord Chriſt, he will have a care of it at the reſurrection, he will not loſe my earth or aſhes, he will preſerve my duſt, and keep it as a precious Diamond in the casket of his owne love. Therefore be willing to ſerve Chriſt in thy body; he ownes the bodies of Saints here, and will owne them hereafter; he hath a ſpeciall care of the bones of his Saints, and though the limbes of their bodies be carried from one end of the world to the other, and ſcattered in ſeverall places and climates, yet by his power he will bring one limb to another: therefore glorifie Chriſt in your bodies, who hath promiſed to quicken your mortall bodies by his ſpirit which he hath given unto you, Rom. 8.11.
In the next place, another uſe may be this, to make us willing to ſacrifice our bodies, for the maintaining of the truths of Chriſt, if Chriſt be pleaſed to call us to ſuffer for him. We doe not know but this point may be very ſeaſonable; we know not how ſoone Chriſt may call for our bodies to lie in priſon, for ſome truthes he hath diſcovered to us which he hath not made known to others; why ſhould we be unwilling that Chriſt ſhould ſuffer in his owne body? Conſider, that the body which ſhall lie in priſon, it is not thy body, thou art not able to raiſe it, it is the body of Chriſt. Therefore if it be the mind of Chriſt that this body ſhall lie in priſon, ſay not, My will, but thy will be done; and if Chriſt will lead thee further, if he will not onelyonly lead thee to be impriſoned in thy body for the profeſſion of the truth: but if he call thee to give up thy life to looſe it for him, that thou mayſt find it again in him: let this conſideration make thee willing to be a martyr, and ſufferer for the Lord Chriſt; why ſhould not he doe what he will with his owne? If he will lead thee to a pillorie, to an hot Iron to receive a marke in thy body for him, to an halter fire, and faggot, be contented. And b… confident, that if Chriſt ever call the to ſuffer, he will give thee power, and ſtrength, for to ſuffer in thy body; becauſe he cannot forget to be mindfull of his owne body. We know how Chriſt threatneth thoſe that are aſhamed of him, and his word, in an adulterous, and ſinfull generation, Mark 8.38. Of him ſaith he, ſhall the Son of man be aſhamed when he ſhall come in the glory of the Father, with power and great glory. As Chriſt will no owne but be aſhamed of wicked, ungodly and unbelieving men, that make profeſſion of his name in words, without his power in their hearts: ſo Chriſt will owne the bodies of his Saints, and ſuch who truly believe in him, and have laid downe their lives for him, and they ſhall find their lives againe at the reſurrection of the dead. Therefore let this make us willing to ſuffer.
I am the more willing to preſſe this point, becauſe I ſee a ſpirit of baſeneſſe, and cowardineſſe in Chriſtians; I find not that courage in the hearts and ſpirits of Chriſtians that ſhould be in them. The complaint of Jereniah may juſtly be taken up in our times; he ſaith, Jer. 9.3. None were valiant for the truth. There is ſcarce a man that appeares for truth in the height of zeale. Men will rather ſinne againſt Conſcience to comply with the world, then oppoſe themſelves againſt the corruptions of the world: they will rather wimme down with the tyde, and ſtreame …f the world, then oppoſe the wicked ſtreame …f worldly corruptions.
And it is to be feared, that many profeſ…rs have their eye ſo much upon the Civill …agiſtrate, from this corruption and un…undneſſe in their hearts, they will be of …e ſame Religion with the Civill Magiſtrate, becauſe they will not ſuffer any thing for …e Lord. They looke on Chriſt in their apprehenſions, as precious: but when they are told of a crucified Chriſt, of a perſecuted Chriſt, of Chriſt hanging on a tree; a Chriſt to be ſpit upon, condemned, and perſecuted, to ſuffer in the world: with the young man in the Goſpel, they goe away ſorrowfull from ſuch a Sermon; they would have Chriſt and the world together; but if they cannot have Chriſt, but they muſt leave the world, they had rather part with Chriſt then with the world. They are like Joſeph of Arimathea, that tooke Chriſt, and left the Croſſe behind him; So, delicate Profeſſors in our time, they will take Chriſt, but they will be ſure to leave the Croſſe, they will be wiſe in their way, they will profeſſe Religion no further then they may hold the world, and Religion together.
One reaſon of this cowardiſe and baſeneſſe of ſpirit is this, becauſe they doe not conſider, that the bodies of Saints are under the care and in the poſſeſſion of Jeſus. And that wee cannot glorifie God more then by lying in priſon, in love to Chriſt; or dying for him; if it be his pleaſure to call us, to ſeale his truths with our bloud: And if we did conſider, what a holy flame, and Heavenly ſparke was in the hearts and ſpirits of primitive Chriſtians, in believing this truth, that they accounted it their greateſt honour, to be diſhonoured for Chriſt, their greateſt credit to be diſcredited by the world for him, their Liberty to be impriſoned, their life to die at a ſtake, for profeſſing this glorious truth of Chriſt diſcovered to their ſoules, Phil. 1.21. it would put fire and ſpirit into us: and this lethargie that is upon us, would ſpeedily be cured: Indeed we are a luke-warme people; the diſcretion and prudence of politick profeſſors in our times, hath ſwallowed up zeale; In the times of Popery, there was zeale without knowledge in this Kingdome; and now wee have knowledge without Zeale. And the ground of this, is this, becauſe either wee doe not meditate on this truth, or elſe, becauſe we are rather cold, and formall, then truly ſpirituall in the meditation of it, which ſhould engage us as we tender the glory of Chriſt, to be more frequent and ſerious in our contemplations, concerning it, for the future. I find that Chriſtians made much uſe of this point in former dayes, (though I doe not wholly juſtifie their practiſe) for as it is our cuſtome to ſalute one another, when we meete, ſo it was the cuſtome of ſome Chriſtians, when they met one another to …tter theſe words, Chriſtus reſurrexit, Chriſt …riſen. They apprehended it sa a point, that came with ſuch power on their ſpirits, to enable them to be willing to ſuffer for the Lord, that this was their ſalutation in the time of perſecution, aſſuring themſelves that he which was riſen in his owne perſon as head, would ariſe in all Saints as his members. And this was that, that made them ſo willing to jeopard their lives for the name of the Lord Jeſus. We read of Paul, Act. 21.13. that when they exhorted him not to goe to Jeruſalem, becauſe the Spirit in Agabus had made it knowne, that he ſhould be perſecuted and bound when he came thither, Why doe you weep and break my heart, ſaith he? I am not onelyonly willing to be bound at Jeruſalem; but to did there for the name of the Lord Jeſus: It was a heart-breaking to Paul, to tell him that he ſhould not goe to ſuffer at Jeruſalem, … if it were his greateſt ſuffering, not … ſuffer for the Goſpel; But we have learned this point by roate, and it is a thing few underſtand; wee talke of it, in a Parrat-li… way, and we have mumbled it over in o… Creed (I believe the reſurrection of the body;) but few have dived into the bottome it, or ſuckt the ſweetneſſe and ſpirituali… which lies in it, or elſe we ſhould not be … luke-warme in the cauſe of Chriſt, but … the future, let us looke up to God; that may give us ſpirituall and Heavenly wiſdome, that ſo we may have a more Divine and ſpirituall knowledge of it. He that is the reſurrection, and the life of Saints, is the onelyonly teacher of the Doctrine of the reſurrection. It is reported of the Pelican, that her young being poyſoned by the Serpent, ſhe doth give them life, by her own death and bloud; ſo Chriſt doth quicken us his members to a life of immortality, by his owne death and bloud. And doth give us the knowledge of life in the knowledge of his death, bloudſhedding and reſurrection, which doth inforce the neceſſity of our reſurrection from his who is our head: And this is the perſwaſion of true Saints. And as it is reported of the Phenix, that when ſhe is to die, ſhe brings ſpices into her neſt, which being ſet on fire, ſhe her ſelfe is burned in the fire, and turned to aſhes; and out of her aſhes comes a new Phenix; ſo a true Chriſtian knoweth, that though he may be burned, and turned into aſhes, yet out of his owne aſhes, his body ſhall be raiſed againe to a new life of glory, which doth arme him againſt the feare of death, and perſecution in the cauſe of Chriſt.
Again this doth diſcover what enemies they are to Chriſt his Spirit, and members, who by their wiles, ſubtilty and helliſh Logick would deſtroy the Doctrine of the Reſurrection: They would rob Chriſt of his members, who doth here lay claime to the bodies of dead Saints. They would make the Spirit a lier, who doth ſeale up Saints unto the day of Redemption, Eph. 5.30. And in whom they wait for the redemption of their bodies, Rom. 8.23. They would rob Saints of their comfort, which God doth give them, in the beleeving of the reſurrection of the ſame body, which is committed unto the earth. I am the more earneſt againſt theſe men, becauſe I know theſe factors for Antichriſt, are both active and ſubtle; as the Serpent did indeavour to beguile Eve, 2 Cor. 11.3. ſo theſe indeavour to undermine men, and to draw them from the ſimplicity of the Goſpel. One, and a chiefe part of Chriſts ſimple Goſpel is the Doctrine of the reſurrection of our bodies, by the power of Chriſt: when Paul preached this at Athens, the Stoicks and Epicures did look upon him as a babler. And this piece of the Goſpel was alwayes accounted fooliſhneſſe to the learned Greeks.
And as the Apoſtle was jealous of them, for feare they ſhould be drawne from the ſimplicity of the Goſpel: ſo am I jealous over poore Chriſtians, knowing that you ſhall meet with men, that pretend to be ſpirituall, men of great light, wiſdome, knowledge, and deep underſtandings; and when you have dived into the bottome of their ſpirits, this is all you ſhall find in them, which they will labour to draw you to aſſent unto, to wit, that there is no reſurrection but in the ſpirit, no corporall reſurrection of the body at all.
Theſe are like thoſe, of whom the Apoſtle ſpeaketh, in his time, that corrupt or deale deceitfully with the word of God. The metaphor is borrowed from cheating Vintners, or couſening Merchants that adulterate their commodities to make them vendible, as Beza doth well obſerve: ſo theſe, that their horrid opinions and blaſphemies may be vendible, they endeavour foreign, to ſophiſticate the word, and adulterate it from the plaine and ſimple meaning of the Holy-Ghoſt. Therefore let mee in love to your ſoules, once more deſire you, that you would be watchfull, that none of theſe draw you away from theſe truthes, of God, and the Lord Jeſus, which have been diſcovered to you, and have been ſealed upon your hearts and ſpirits by his owne bleſſed Spirit. The Devill doth ſow the tares of Familiſme in mens hearts while they ſleep. But I am confident, that you ſhall believe them, though for a time you may be drawn to queſtion them and the reſurrection, as thoſe in the 1 Cor. 15. and may be deluded by Familiſticall fancies, and notions, as ſome good Chriſtians have been, yet if God hath laid hold on you, and drawne you to him in Chriſt, he will not totally leave you to theſe damnable opinions: If it were poſſible, theſe Serpents would deceive even the Elect: but Chriſt intimates, that it is impoſſible, that they ſhould ever deceive the Elect. And the Apoſtle, when he ſpeakes of ſuch men as theſe, 2 Tim. 2.19. ſaith that the foundation of the Lord ſtands ſure, having this ſeale, of his everlaſting election, the Lord knoweth who are his. Therefore let not men deceive you, but live in the light of the Goſpel, and in that Spirit that is given forth in the Goſpel. Take heed of theſe Impoſtors, hug not the Devill in Samuels mantle: ſuffer not the Devill to devoure you in a ſheeps skin: but walke in the plaine ſimple path of the Goſpel of the Lord Chriſt. And that you may doe this, give me leave to give you ſome few directions, for the preſerving you in the truth, and the ſecuring of you from this infection of Familiſme.
Firſt, I wiſh you to apply your ſelves to the reading of the Scriptures, which are able to make you wiſe unto ſalvation, through Faith which is in Chriſt, 2 Tim. 5.15. When theſe men come unto you, it may be they will preſent you with bookes written in a ſtrange Language, ſtuffed with ſwelling non-ſenſe, and affected phraſes that none underſtand, but thoſe that are acquainted with their blaſphemous, horrid, and damnable opinions. And will indeavour to lead you from the Scriptures; and if yous oppoſe the truth of Scripture againſt their deluſion, ſome of them will affirme, that Peter, and Paul, when they wrote their Epiſtles, had but a little light, were but children; they are enlightned men, growne up unto the ſtature of perfection, labouring to prove that the bright ſtarre of truth doth ſhine no where ſo gloriouſly as in the old Popiſh Authors, and new Familiſticall ſcriblers, which they will preſent unto you. Therefore that you may not be drawne away by theſe, keep to the Scriptures; and know that there is no booke in which there is more light then in the Scripture; or from which you may expect more light, if you looke to God for his ſpirit, to open the mind of God in the reading of it. Dulcius ex ipſo fonte bibuntur aquae.
Waters are ſweeteſt at the well-head: And truthes doe preſent themſelves moſt ſweetly unto us, in the Scripture, which is the Well and Fountaine, from which other Writers doe fetch the truthes, which we find in their writings. He that addicts himſelfe more to the reading of mens writings then the Scriptures, is like one, that leaving the Fountaine where the waters are pure, had rather drink in the channell where they are impure and muddy.
Truly, if you grow in grace, you will grow in liking, and approving the holy Scripture, though it be written in a plaine ſtyle, and though there be not that humane Eloquence, and Rhetorick in it, which you ſhall find in the preaching of ſome men, who preach themſelves rather then the Lord Jeſus, and the ſimplicity of the Goſpel.
That man is a good proficient in the Schoole of Chriſt, that every day growes more, and more in love with the bleſſed, and holy Scripture. I remember what an Orator ſpeaking in the commendation of Cicero faith, he is a good proficient in Oratorie, that delights to read the Orations of Cicero; ſo he is a good proficient in Chriſtianity, that in believing, delights in the holy Scriptures of the Old, and New Teſtament. Therefore you ſhall find, that men that fall off to theſe opinions, preſently they ſlight the Scripture, and either wholly deny the word of God, or elſe they overthrow the truth of it by allegorizing thoſe things that have a plain, ſimple, hiſtoricall meaning in them. That is the firſt Rule.
Search the Scriptures, and there you ſhall ſee no ſuch fancies, and fond notions as theſe men have.
The ſecond direction is this, take heed of thoſe that preach not the Goſpel in a plaine familiar way, you may know ſome Familiſts by their bombaſtick language: they ſpeake not in the language of Canaan, in their Sermons: but they have an affected language of their owne, (that few underſtand, but thoſe that have applyed themſelves much to the ſtudie of their writings, and are well acquainted with their opinions,) And by their chymical darke expreſſions, and fond notions, they delude poore ſoules that thinke they are ſpirituall men, and that great things are revealed to them which are not diſcovered to other Saints; when there is nothing but horrid Antichriſtianiſme, or Atheiſme, lies at the bottome of their hearts, which ſhall be evident, when according to the truth of God, 2 Tim. 3.9. Their folly ſhall be manifest unt all men. Paul ſaith, when he came to preach at Corinth, 1 Cor. 2.4. That it was not in the excellency of ſpeech, nor in the enticing words of mans wiſdome, but in plainneſſe of ſpeech, in demonſtration of the Spirit and power. And it is the command of God, that if any man ſpeake, he ſhould ſpeake as the Oracles of God, 1 Pet. 4.11. The foreign, or As doth relate to the manner of ſpeaking, as well as to the matter which is to be delivered. Men are to ſpeake, as the Oracles of God, ſpeaking nothing but truth; and as the Oracles of God for plainneſſe of ſpeech. St. Paul ſpeaking of true Goſpel-Preachers, ſaith, we uſe great plainneſſe of ſpeech. The Scripture is in a plaine, familiar ſtyle, the Sermons of our Saviour are plaine, familiar Sermons, adorned with plaine ſimilies. And the Apoſtles were not aſhamed to imitate their Maſter: ſo ſhould our diſcourſes be with all plainnes of ſpeech & demonſtration of the ſpirit & power, that the glory may be given not to the Eloquence of our tongues, but to the power of Chriſt in converting of ſoules. Therefore take heed of thoſe, that lead you from the plainneſſe of preaching, hiding their curſed errours in a thicket and cloud of darke workes, and unſcripture-like expreſſions, not holding faſt the forme of ſound words according to Gods precept, 2 Tim. 1.13. 2 Cor. 3.12. Looke on the Scripture, and ſee how Paul ſpeakes of Juſtification, of remiſſion of ſinnes, of the reſurrection, and ſo let us preach the Lord Jeſus Chriſt, and the truth of Chriſt. But thoſe that have language not like the language of Scripture ſuſpect them, they make a faire ſhew, there is great glory, and outward pompe in their words: but latet anguis, there is a ſnake that lies under theſe fine greene herbes: take heed of ſuch men, and looke more for the inward power and Spirit of God in the ſpeaking of men, then for fine words, phraſes, notions, and ſimilies, that men may make uſe of, to winne you to the approbation of their errours.
The third direction which I ſhall preſent unto you is this, take heed of ſpirituall pride: for one reaſon why ſo many fall off from the truth to theſe horrid opinions, is from a principle of ſpirituall pride; ſome of theſe thought that they had a great deale of knowledge, wiſdome, and underſtanding, and that they underſtood as much of the Doctrine of Chriſt, and myſteries of the Goſpel as was neceſſary; that they had heard as much of the Doctrine of Juſtification as any could preach of it, and of the reſurrection, as any could ſpeake: they knew as they ſuppoſed what this man ſpake, and what the other preached, what this mans judgement was, what Authors did write, and they knew perfectly as they imagined whatſoever lies in the Scripture to be embraced for truth. And by their pride did ſurfeit of their knowledge, ſuppoſing that they knew all points of the Goſpel, when in deed and in truth, they knew nothing of the Goſpel ſavingly, ſpiritually, or practically: ſo that as the people of Iſrael came to loath Manna, and luſted after other food: ſo theſe being puffed up with ſpirituall pride, begin to loath the Heavenly Manna of the Goſpel, and diſeſteeme it for the plainneſſe, and ſimplicity that is in it. And nothing now will pleaſe them but new fancies: therefore they muſt have Sermons dreſſed in another faſhion, new cooked, new notions; and new conceits, and any thing that is new pleaſeth them better then the old and ancient truths of the Lord Jeſus. But when God teacheth a man to underſtand the Goſpel aright, the more he knowes the Goſpel, the more he ſees his ignorance of the Goſpel … that man ſees, he never learned the Doctrin… of Juſtification fully; that man ſees that h… hath not ſufficiently learned the Doctrine o… Sanctification: this man lookes not on his knowledge meerely as it is ſpeculative, but as it is practicall, when he ſees any unbeliefe in his heart, he ſaith within himſelfe, I have not ſufficiently learned the Doctrine of Faith in the Lord Jeſus Chriſt: when he ſees any hatred in his ſpirit, to that which is good, and any inclination to that which is evill, he wiſely concludeth, I have not ſufficiently learned the Doctrine of Sanctification; when he finds ſadneſſe in his ſpirit, O ſaith he, there is more in the Goſpel concerning the ſpirit of joy, and conſolation, then I have attained to; when he reads ſundry enigmaticall, and difficult places, of the Prophets, and in the Revelation, and hath not attained to the ſpirituall meaning of them, O (ſaith he) I am not ſufficiently acquainted with the truths which lie hidden in the word: though I may have knowledge enough to carrie me to Heaven, yet I am very ignorant of many truths of Chriſt. Thus a man that truely lives the life of Faith, he is not puffed up, as theſe are, that fall to theſe hideous, and blaſphemous notions, and opinions. Hab. 2. He that is lifted up, his heart is not upright: but the juſt ſhall live by his Faith. You ſhall find that Familiſticall ſpirits are puffed up with a conceit of their knowledge, notions, and ſpeculations, when indeed they are wholy carnall, and underſtand not the deepe things of Gods grace in the face of Jeſus Chriſt. But he that truly walks with God faithfully, that man walks humbly with his God.
True Faith as it exalts us, and ſhewes us our priviledges, and honour by the grace of God in Chriſt; ſo it humbles us by the ſight of what is in our ſelves. The light of grace will as well diſcover, what wee are in our fleſhly part, as what wee are by the grace of God in the ſpirit of the Lord Jeſus Chriſt. And theſe that are thus enlightned ſhall never fall totally and finally from the pure and ſimple Goſpel of Chriſt: the Spirit in them doth aſſure them that they ſhall abide in him, John 2.27. Therefore beware of pride, the bane of Angels, and the ruine of men, and the mother of Familiſme. But grow in humility; conceit not that you are full when you are empty. As long as the Widow had empty veſſels, the oyle did ſtill run, ſo, as long as there is an empty veſſel in thy heart, the oyle of grace ſhall flow in unto thee.
The fourth Direction. Take heed that thou doſt not embrace the Doctrines of free will, and falling away from grace, ſome of the Familiſts of the City, have been great ſticklers to uphold theſe points, and to revive Arminian Tenets among Profeſſors, before they did arrive to the top and height of Familiſme. That man will not ſtand long, who hath no ſtrength, but his owne legs to uphold him. Neither will that man ſtand long for Chriſt, who ſtands more by the ſtrength of his owne will, then by the power of Gods grace. Adam ſtanding in his owne ſtrength, loſt his happineſſe when he was wiſe and righteous; and canſt thou maintaine thy ſelfe in an happy condition by thine owne ſtrength, when thou art unrighteous? True Saints are kept by the power of God through Faith unto ſalvation, 1 Pet. 1.5. The word is foreign, which ſignifieth a keeping of any thing as by a Guard. Gods grace is a guard, by which he doth keepe all his, in the way of ſalvation, ſo that it is impoſſible they ſhould fall away from his grace. It is no wonder then, if they fall way from grace, to Familiſme, who doe maintaine that Saints may fall away from grace.
The fift Direction. Be not looſe or licentious in life, or neglective of Sanctification under the profeſſion of the Doctrines of Free-grace and Juſtification. Many of the profeſſed Familiſts which we meet with have been looſe Profeſſors of the Doctrine of Grace. The Libertine doth live next dore to the Familiſt, and Libertiniſme is the broad road, and high-way, or beaten-path to Familiſme.
Laſtly, take heed of vaine janglings, and diſputings in matters of Religion. Religion is more in practiſe, then Controverſies or ſpeculation. Be more conſcientious to practiſe what thou knoweſt, then curious in diſputing about things that thou knoweſt not. And let thine eare be rather open to thoſe that will inſtruct thee, then to thoſe that will diſpute with thee.
The Diſputes and Controverſies of the times have made many Atheiſts and Familiſts, in theſe times. Origen ſpeaking of theſe words in the 21. Exod. 22. If men ſtrive and hurt a woman with child, ſo that her fruit depart from her, &c. doth thus allegorize them. The woman with child ſaith he, are weake Chriſtians, who are with child and ready to bring forth truth. The men that ſtrive are Profeſſors, that with bitterneſſe and violence doe contend for their opinions, and while they ſtrive in heat and bitterneſſe for their opinions, the Chriſtian miſcarries, and doth not bring forth truth. How many who did ſeeme to have Chriſt almoſt formed in them, have miſcarried and fallen to Familiſme, by the ſtrivings and contentions of Profeſſors; that thou mayſt therefore learne wiſdome by their folly, and ſtand more ſtedfaſtly by their fall, treaſure up the truths which have been delivered, and imprint them upon your memories, and becauſe reaſons, precepts, exhortations, and Rules doe little advantage us to preſerve us in the Profeſſion of the Truth, without the power of him who is truth, looke unto him to preſerve in the Faith of your union, with himſelfe, and his Father in the Spirit, and to aſcertaine you of your reſurrections as part of his body; and to enable you as his members to glorifie him, and his Father, in the Spirit for evermore. Amen.