TRUTH Vindicating itself from TREASON AND REBELLION. OR, A brief discovery how the Faith of the Grace of God to manward, in, and through Christ Jesus our Lord, who once appeared in the end of the world, to put away sin by the sacrifice of himself, and by means thereof is the Saviour of the world; As likewise the hope of his appearing the second time without sin, to the salvation of them that look for him; not onely clears itself from, but most directly and severely reproves all manner of Sedition, and resisting the powers that God by his providence sets over us, whether they be good and gentle to us, or whether they be froward, and rise up against us. By TH: MOORE Junior. LONDON, Printed for the Author. 1661. TRUTH Vindicating itself from TREASON& REBELLION. THe Truth believed and professed by us concerning Christ, 1. In what he hath already done in, and by himself, as the Son of God, and Saviour of the world. 2. In what he is now become, and doing for us in the name of the Father, as the Saviour of all men, especially of them that believe: And 3. In what he will do to the utmost salvation of them that believe, and wait for him. These being the great things of Gods Law, as they receive not testimony from man, or depend not on that for their authority, so neither need they any mans help to vindicate them from any lie, or unreasonable and unjust thing toward God, or man, but do fully acquit themselves by their direct and clear opposition to every corrupt principle and practise. We shall therefore say nothing to vindicate them, or the sincete professors of them, from those evil thoughts and speeches that may be occasioned by the wicked, and ungodly practices of some such, as having a form of godliness, deny the power thereof; but onely assert them briefly under some few heads of them, and show what they are, and what instructions do naturally arise from them, as we have received them from the testimony of the Lord, and let them speak for themselves. That when all had sinned, and come short of the glory of God, Rom 3.23, 24. with ch. 5. 6-12-18. Joh. 3.16.& 4.42. 1 Joh. 4.14 Joh. 3.17. Gal. 1.4.& 4.4. in and unto which they were created in the first Adam; yea, when they were become altogether filthy, and enemies to God; yet God so loved the world of mankind, that he gave his onely begotten Son the Saviour thereof, that whosoever of them( through his grace in, and through this unspeakable gift of Grace, bringing Salvation to all men in due time) believeth in him, should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. And that this onely begotten Son of God, according to the will of God the Father, by whom he was foreordained and appointed to this work from the beginning, and with whom his undertaking was accepted,& precious to this end; Heb. 9.26. 1 Tim. 1.15. Luke 19.10. Heb. 2.9. 1 Pet. 3.18. 1 Tim. 2.4.6. He in the fullness of time, once in the end of the world, came into the world, and appeared in a body, wonderfully prepared for him, in the womb of a Virgin was made of a woman, made under the Law, to redeem them that were under the law; to save sinners, even that which was lost; And he by the grace of God tasted death for every man, the just for the unjust; He gave himself a ransom for all; and by the means thereof is the mediator between God and men, that he might be testified, or himself become a testimony in due time; that so he might bring us to God. 1. This principle evinceth, that all were lost by sin, even become dead in sins and trespasses, 2 Corin. 5.14, 15, 16. and by nature children of wrath, one as well as another. Forasmuch( saith the Apostle) as one died for all; we therefore, and from thence judge that all were dead; and therefore henceforth, since we have received this judgement, we judge, or know no man after the flesh, or as the wisdom of the flesh teacheth, according to outward or fleshly differences; Rom 3.23. for there is no difference, for all have sinned, and come short of the glory of God. By this Doctrine all are proved to be under sin in themselves, and as from Adam; whence it is affirmed of them that now believe, Eph. 2.3. That they were by nature the children of wrath, even as others; and sometimes foolish, disobedient, &c. walking with others after the course of this world. And this is one,( and a principal one) of those Instructions, Rom. 3. 9-19.23-27. by which the doctrine of Faith excludes boasting every where, or in any thing, but onely in the Lord, where others may rejoice with us; for this shows there was no difference, either as in ourselves, or as in respect of our state and condition before God, as in and from fallen Adam. Therefore if we have received any thing that makes us differ, ☜ it is of free grace, even of that love and pity that is in him to manward: Eph. 2.3, 4, 5. nor was there any thing that did make God a debtor to us, or more entitle us to such mercy then others, but even for that love wherewith he loved us, when dead in sins and trespasses, and wherewith he still loveth others, that are still such as we sometimes were; he hath shewed mercy on us, that in us he might show a pattern of the exceeding riches of his kindness to others, such as we. For we were as sheep going astray, 1 Pet. 2.25. with ver. 18-21. &c. but are now returned to the chief Bishop and shepherd of our souls.— This the Apostle Peter useth as a principal motive, to engage believing servants and subjects to be subject to their own Masters and Rulers after the flesh,( those by Gods providence set over them, Tit. 3.1, 2, 3, 4. Rom. 3. Pro. 13.10. with Jam. 3. totum. 1 Cor. 6.11 with Tit. 3.4. &c. 1 Pet. 3.21, 22. whether gentle or froward.) The Apostle Paul also with the like motive, puts them in mind to be subject to principalities and powers, to obey Magistrates. To speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men; for we ourselves were sometimes foolish, &c. For this being hearty minded, tends to hid pride from us, which is the onely root of contention, and so of confusion, and every evil work. We were as ●nclean as others in ourselves, and in the sight of God; and it is by the baptism, or washing of regeneration in the name of the Lord Jesus, and by the Spirit of our God, in that fountain opened for others, that we are in any measure saved. 2. This principle also with the former instruction informs, Tit. 2.11. with ch. 3.3, 4. 2 Cor. 5.15 and on all occasions minds us of that infinite love of pity, and compassion in God to manward, even to the dying sinner, while his sin is not finished; to the foolish, disobedient, rebellious and froward enemies, who are in no worse condition then we sometimes were; ☞ for even when we were ungodly, enemies, under the sentence of death, Ps. 68. 18-20. Rom. 5.6. Ezek. 33.10, 11. 1 Tim. 2.4.6. 2 Pet. 3.15 Jer. 17.16. and ready to perish, in due time Christ died for the ungodly, evidencing clearly that Almighty God hath no pleasure at all in the death of the wicked that death; he would not that any should perish, but that through Christ they might come to repentance, and be saved. And therefore also he is kind to the unkind and evil, and exerciseth patience, forbearance,& bounty towards them, which we ought to account to be salvation. The which being diligently heard& believingly minded by us, would frame us to some like-mindedness with him; that we should not hasten the woeful day to any, Mat. 5.43, 44, &c. Luke 6.27. &c. Ch. 9.53.55, 56. but love our enemies, bless them that curse us, pray for them that despitefully use us and persecute us. Therefore, saith our Saviour, I say unto you that hear, Love your enemies, &c. And with this instruction he reproves his Disciples desire of fire to come down from Heaven, to consume such as would not receive him; Ye know not( saith he) of what spirit you are; for the Son of man came not to destroy mens lives, but to save them. 3. This principle likewise minds us of the way, or means by which he first testified his love to us sinners, and through which his love is still commended, and the righteousness of God declared in showing mercy to us, to be nothing less then the wonderful abasement and sufferings of Jesus Christ in the flesh for our sins, 1 Pet. 3.18& 4 1. The just for the unjust, that he might bring us to God; which not onely shows the altogether lostness and filthiness of man, seeing he could have help and mercy no other way; and the infinite greatness and strength of his love that could not be quenched by so many waters as all our sorrows, but for the joy set before him endured, even for that love and pity he had to manward, when dead in sins and trespasses, as beforesaid: But this likewise directs us the way which he hath himself trodden and consecrated for us to walk in, in our seeking the good of others that are yet froward, Rom. 15.1, 2. 1 Cor. 10.33. Mat 20 28 Mat. 5.39. &c. Rom 12.18. &c. and enemies; as also in which ourselves may be sanctified and prepared for that glory to be revealed, viz. to become servants to all, so as for their good to edification, even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many: not to seek glory of men, or great things for ourselves among them, nor to strive with them, to resist the evil they render to us for his names sake, but to seek to overcome their evil with good, and in a patient enduring their reproaches, revilings, and evil entreaties, yea laying down our lives for Christs sake, that he may be glorified; and for the brethren, that the truth of the Gospel may continue with them, and so amongst and for the good of others. In this way we have the promise of his gracious and powerful Presence with us, to strengthen, protect, and deliver from the evil, and make us partakers of the fruit of his righteousness; and who are they( to be compared with him) that would harm us, if we be followers of that which is good? 1 Pet. 3. 9-13.14. Rom. 8.17 But if we suffer for righteousness sake, happy are we; the spirit of glory and of God resteth upon us, &c. Yea, if we suffer with him, we shall reign with him, and be glorified together. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves with the same mind, to be doers and sufferers of the will of God from the heart, and therein, and according thereto, to be servants to all, and sufferers here in the flesh, waiting for that Kingdom and Glory to be revealed: For, 1. He suffered, the just for the unjust, yet when reviled, reviled not again; when he suffered he threatened not, 1 Pet. 2.21, 22, 23. 1 Pet. 2.24, 25. ch. 3.18. leaving us an example, that we should follow his steps. 2. In his sufferings he bare our sins in his own body on the three, that we being dead to sin, redeemed from the curse of the Law, should live unto righteousness, and by his stripes we are healed; Col. 1.20.24. Heb. 1.3. peace and atonement is made, He hath by himself purged away our sins that were imputed to him from before the Father, and is set down on the right hand of God, so that the wrath of God, the curse of the Law, that is the due and proper wages of our sins, is not left in our sufferings, but the savour of his ointments( who hath turned them from Curses into Blessings, even into sanctified instruments of preparing us for Glory) is left behind him in them, that we may comfortably pass after him. The second Head we shall here mention of the foresaid principles, is this, That by means of the abasement and sufferings of Christ in the flesh, and his giving himself a ransom for all; Phil. 2. 7-12. Act. 10.36. Rom. 14.9. 2 Sam. 14.14. Heb. 2.14, 15. He, even the man Christ Jesus, is Lord of all, to the glory of God the Father, whose kingdom is thereby brought unto us, and ruleth over all; so as that whereas we were justly banished from God in the righteous sentence of his Law, and in the equity of his Justice, and could have had no gracious kingdom, or protection of God over us; but being banished from God, must necessary have remained in our sin and death under the bondage of Satan all our life-time; yea we must have been left to all generations in our confusion and disorder that sin had brought upon us, as the fishes of the Sea, and as the creeping things, that have no ruler over them, and also shut out for ever from any hope: This being our condition, by reason of sin entering into the world; Jesus Christ, who verily was fore-ordained, and by virtue of his undertaking accepted with the Father, as the Lord, and Christ, even before the foundation or beginning of the world, 1 Pet. 1.20. Col. 1. 14-17 with Ps. 75.3. Heb. 9.26. with ch. 2.14, 15. Joh. 12.31 32. Gal. 3.13. as now it stands( for by him, as so considered, all things consist, since by sin they were dissolved:) He having once in the end of the world appeared in a body prepared for him in mans nature, subject to all our infirmities; but without sin, that he might put away our sin by the sacrifice of himself; and having in that body born and suffered the judgement of this world, having been made sin and a curse for us: He now in his Resurrection and Ascension in the same body in which he bore our sins on the three, hath actually obtained of the Father, Mat. 11.27& 28.18. and gloriously received in the man, a release of mankind from under that sentence of banishment, the curse of the Law unto himself, who hath bought them, so that the Father hath delivered all men and all things into his hands, as, Joh. 5. 22-27. and because he is the Son of man, and given him all power in heaven and earth, as the Lord and Saviour of the world of mankind: For the Father judgeth no man, Rom. 14.7.9. but hath committed all judgement to the Son, and hath given him authority to execute judgement also, because he is the Son of man: For to this end Christ both died and rose, and revived( or lived again) in that body in which he bore our sins, that he might be Lord of all: whether therefore we live or die, we are the Lords, at his dispose, and under his government, Col. 1.14,15. 1 Joh. 5.11, 12. Ro. 8.32. Act. 5.31. who gave himself a ransom for us: and in him eternal redemption and life is prepared for us, by means of his death, and so given us in him, that with him it might be given to us. Him hath God exalted a Prince and a Saviour, for to give unto sinful men, yea to rebellious sinners, such as Israel that crucified him, repentance and forgiveness of sins. And to this purpose God hath glorified the man Christ Jesus, Joh. 17.4, 5. with ch. 1. 1-14. Heb. 4.14. ct 9.24. 1 Tim. 2.5, 6. Isa. 53.12. Eph. 1.21, 22. Heb 2.8. 1 Pet. 3.22 Ps. 68. ●8. &c. with his own self, with the glory he had with the Father( as the eternal and onely begotten Son of God) before the world was, that now in that glory he may appear in the presence of God for us, the onely and powerful Mediator between God and men, and to make intercession for the transgressors; and that in the same name and glory of the Father he may also execute the judgement and government of God over us, as the King of kings and Lord of lords, who being ascended on high, far above all principalities and powers, and having a name given him that is above every man that is name, not onely in this world, but in that to come, hath therein received gifts for men, yea for the rebellious also that the Lord God might dwell among them. 1. This Principle instructs us, That by him Kings reign, Prov. 8.15, 16. and Princes decree justice; by him Princes rule, and Nobles, even all the Judges of the earth; that all Thrones, Principalities and Powers are created by him, and for him, Col. 1. 15-18. Rev. 1.5. Psal. 75.7. and by him all things consist, even as he is the first begotten from the dead; that he is the Prince of the Kings of the earth; and that it is he that pulls down and sets up at his pleasure, even now in this time while he sees it good to give the kingdoms of this world into the hand of the children of men; yet himself sits in the stern, and gives and takes away, orders and disposes at his pleasure. And this engageth the hearty believer of this truth, to yield honour and subjection to such Masters or Rulers, in, or after the flesh, Eph. 6. 5-8 Col. 3. 22-1 1 Sam. 8.3.7. Ch. 10.24.27. as by his providence are over us; and that for his sake, that in reverence to his infinite wisdom, power and faithfulness in ordering all things: for indeed, in not so yielding subjection to them, as in the Lord, and for the Lords sake, they being set up and made to stand by him; there is a secret calling his wisdom and faithfulness into question, and so a rejecting or resisting, not of them onely, but of him from being our King, governor and Disposer. And so much the Apostle argues and concludes from the premises, Ro. 13.1, 2, 3. with Col. 1.16, 17. ( viz.) That the powers that be are ordained, or ordered, made, and made to stand, set up, and pulled down, by God; and that is so as by Christ, by whom be judgeth and executeth judgement. Whosoever therefore( saith he) resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation, as a resister of God in one of his great and gracious ordinances, for the preservation of mens lives, and keeping them in good order, that they might seek the Lord; Col. 3.24, 25. Eph. 6.8. Ro. 12.19. with Deut. 32.35, 36. for to that end they are ordained by him; and whether they be faithful to him in the trust committed to them, or no, to him they must give an account, who is their great Master in Heaven, their Lord and ours, by whose providence they were set there, whether for mercy, or as a chastisement to them over whom they are set; and vengeance belongs to him, not to us. And for our encouragement quietly to leave it to him, and willingly for his sake to be subject to principalities and powers, those at any time by his providence set over us, this principle further teacheth us, 2. That he being so exalted( as aforesaid) still sitteth on the right hand of power, Ps. 110.1, 2 Mat. 11.27, 29. Mat 28.18 Psal. 9.16. Joh. 5.27. Prov. 21.1. till all his enemies be made his footstool; and so, that in the Name and Glory of the Father, he still, and always retains all power in Heaven and in Earth, all power with the Father, and over all things in his own hand, even that power which he gives to Angels or men, to any principalities or powers: He doth not so give it into their hands, as to give it out of his own; But still he hath it, and all authority in the name of the Father, to use it in the execution of Judgement, as King of kings, and Lord of lords, and to restrain or turn about their use or abuse of it, as he pleaseth, and as may serve for his ends, whether for mercy or judgement; even the hearts and hands of Kings are in the hands of the Lord, and he turneth them about as the rivers of water which way soever he pleaseth: And so God, Psal. 47.7.& 115.3. Psal. 11.4. 1 Sam. 2.2, 3. Ps. 144.10. with Ps. 82 Act. 17. 24-27. even the Father, is in, and by Jesus Christ, King of all the earth; he hath done in all overturnings, and still doth whatever he pleaseth in heaven and in earth, and in all places: The Lords throne is in heaven, whence his eyes behold, and his eye-lids try the children of men; and he is a God that weigheth actions; he giveth greatness and salvation unto Kings, and more abundant teaching, with instruction and admonition to use it well, as their place and trust is greater: And this for the love and good will he bears to mankind, that they may in their several places and generations be preserved and kept in order, that they might seek him( the Lord) while he may be found. Ps. 82.& 75. And if at any time those set up over men by him, will not understand, or learn of him,( as is complained of the generality of them) but lift up the horn, or strength given them, contrary to his end, and counsel, to the countenance of evil doers, and shane and grief of the just: yet he that sitteth in the heavens, knows how to make their counsels and actions, in which they intend otherwise, serve his ends, even to cause the wrath of man to praise him in the issue of it, to tend( contrary to their meaning) to the praise of them that do well, by purifying them, and making them to shine forth more clear in their patient enduring for his sake, and to the shane, Prov. 16.4. Isa. 10.6, 7. Dau. 11.35 confusion and terror of them that do evil, even in those things they do to countenance them, or strengthen their hands therein, or otherwise as he pleafeth: for he hath made, ordained, and ordered all things for himself, and to serve his own ends, even them that make themselves wicked, and fit themselves for such dishonourable uses, he hath ordained them for his rods, to scourge an hypocritical nation, and for the purifying and making white his people to the time of the end, and knows how to use them and their wrath to serve his ends( though they mean not so) and then to restrain the remainder of their wrath; Ps. 76.12.& 89.9. with 65.7.& Ps. 93. for he that ruleth the raging of the sea, and saith, Hitherto shall thy proud waves come, and no further; He also stilleth the tumult of his people, for the Lord most high is mightier then the noise of many waters, yea then the mighty waves of the sea, even then when they lift up their voice; Exo. 18.11 Ps. 73.28. Isa. 8.11, 12. in the thing which they deal proudly, and lift up the horn, he is, and will be, above them; therefore holiness becomes his house for ever: It is good for us to draw near to God, to sanctify him in our hearts, and make him our fear and our dread, to put our trust in him, that we may declare his wonderful works, and walk before him in the land of the living; Ps. 62. Gen. 18.25 for all power belongs to him, and with him also is infinite wisdom, mercy and faithfulness, and so all fitness to render to every man according to his work: And shall not the Judge of all the earth do right? Hence therefore we may learn, and be encouraged cheerfully to commit the keeping of our souls to him in well doing, as unto a faithful Creator, by whom, and for whose pleasure all things, and so all principalities and powers are and were created: Ro. 13.3, 4. and therefore, not to be afraid, or deterred from doing that which is good, though the spirit of any of our Rulers, or Masters, after the flesh, should rise up against us therein. For because he is the head of all principality and power, therefore if we do that which is good, we shall have praise even of the power that he sets over us; whether they observe and walk in his counsel, or not, he will make them, and that which they do, in his time and way, and at least in the issue tend to our praise in well doing: But if we do evil, be afraid of the power, as it is his instrument, and in his hand; for though they should intend, and promise, and do that which may be for the countenancing and strengthening the hands of evil doers, yet forasmuch as they are his servants and instruments in his hand, to execute wrath on them that do evil, we may justly fear, they and their power shall be made a terror to us, by him that sits in the stern, either more directly, or in the issue, though they intend not so. Eccles 5.8. And if at any time we see the oppression of the poor, and violent perverting of judgement and justice in a Province, yet marvel not, nor be astonished at the matter, as if the ordinance of the Lord should not stand and take place in every age, place, and business; but be silent before the Lord that reigneth, as knowing that he who is higher then the highest regardeth, Ps. 103.19, 20, 21, 22. 2 King. 6.16, 17. Heb. 1.14. to give to every man in his way and time according to his work: And there is also in his hand, as his servants, other more glorious instruments, such as be higher then they, even the holy Angels, the innumerable multitude of the heavenly host, by which he oft turns about the inferior powers, and their consultations and actings as he pleaseth. Are not they all ministering spirits sent forth and employed by the Captain of our salvation, and especially for the good of the heirs of salvation? 3. This principle also directs us how, or in what manner to yield subjection to principalities and powers, and to obey Magistrates in the Lord, and for the Lords sake, informing us what that fear, honour, and subjection is, that is due unto them by the order& appointment of him that is exalted far above all principality and power, who is their Lord and ours: And that is such, as is contained in, and subordinate, and subservient to, and so stands together with that worshipping and serving onely, and making him our fear and our dread, unto which we are obliged by his great and gracious Lordship over us, by right of purchase: Ps. 45.10, 11. for he is our Lord, and we must worship him. And in the worshipping and serving him onely, Ro. 13. 1-7. Rev. 19. 2-4. Eph. 6. 5-8 Col. 3. 22-25. 1 Tim. 6.1, 2. Tit. 2.9, 10 with 1 Cor. 7, 23.& Isa. 8.11, 12. This is contained, or included, that we render that fear, honour, and subjection unto men, which he hath made due unto them from us, by that place in which he hath set any of them over us, and according to his appointment, and that we yield this subjection, fear, or reverence for the Lords sake, doing what we do therein, in singleness of heart as unto Christ, and with fear and trembling before him, not as men-pleasers, nor as the servants of men, or as making them the ultimate or single objects of our fear, and of our dread, but as the servants of God, doing his will therein from the heart, knowing that from him every one shall receive his reward according to his works, for we serve the Lord Christ. Now then for understanding what that honour and subjection is, that God hath made due from us to them, whom he by his providence orders to be over us, as children of men; It is needful first to consider in what place he the Lord of lords and King of kings hath set those his Vicegerents( of whom he hath said they are Gods in their several places) over us; and so what is by his gift and appointment theirs, and under their power, and what is reserved by him in his own hand and power, to be peculiarly under his government, in the spiritual administration of it, that so we may know how to render to Caesar the things that be Caesars, and to God the things that be Gods. For our help in this, it is considerable, That God hath made and appointed them the Fathers and Masters of our flesh, Heb. 12.9. Eph. 6.5. Col. 3.22. or our Fathers, Masters and Rulers after the flesh; for so we find, that not onely our parents by natural generation are so called, but also Masters and Governours of families, are said to be unto those under their authority, their masters after, or according to the flesh; and in some equivalent sense the same may be said and understood of the King or chief Principality and Power, as supreme amongst men, and of Magistrates and Governours under them; 1 Pet. 2. 13-18. &c. for therefore the instructions to believing servants to be subject to their own masters according to the flesh,& to them and other believers that are subjects, to yield subjection to their superior Governours, Tit. 2.9. &c. are sometime conjoined, to signify the subjection required is of a like nature; with ch. 3.1, 2. 1 Tim. 6.1. &c. & otherwhile the instruction to servants subjection to their own Masters is onely mentioned, as including the other therein; those superior powers in their higher places and capacities, being also our Masters, Fathers, or Rulers, according to the flesh, and that likewise in subordination to God in Christ, Heb. 12.9. whose we are in soul and body, for he hath bought us with a price; but himself distinctly and peculiarly is the father of spirits. Yea further, to this purpose, we find, that the King and Governours under him, though ordained, Rom. 13. ●. 1 Pet. 2. 1●. set up and sent by God( and so may be called ordinances of God, yet) are also called ordinances of men; and that not onely because usually ordained and set up by, or according to the choice and agreement of the people, as men, or coming to their power or places of trust by a human right and title; but also because they are ordained and set over men( according to Gods order and appointment) in things pertaining to them, as children of men; Dan 4.25.31. Joh. 18.36 Mat. 12.28& 21.43.& 22.2. &c. therefore also their kingdoms are called The kingdoms of men, and signified to be of this world, even so as to distinguish them from that gracious& spiritual administration of Gods Government by Jesus Christ, through and according to the Gospel, called frequently The Kingdom of God,& the Kingdom of Heaven. Their Mastership, Rule and Dominion is( at least principally and directly) over such things as pertain onely to the outward man, and to this present life and world; 1 Sa. 2.25. Hab. 1.14. and this mastership, rule and dominion is given them, that in the use and exercise of it, they may preserve mens lives, and keep them in good order, from biting, devouring, or harming one another; and this to a higher end, that men might seek the Lord, and that to that purpose those that do seek him might under their protection led a quiet and peaceable life, in all godliness and honesty. Act. 17.24.27 1 Tim. 2.1, 2. And to accommodate them as instruments in the hands of God, to use their power effectually to such an end( by being a terror to evil works, and for the praise of them that do well) power is given them over the flesh or body, in subordination to him, Heb. 12.10 Luk. 12.4. such as by which they can and may, with Gods permission, correct us after their own pleasure, without asking leave of those under their authority: yea, the supreme Governours under the said permission, may kill the body; and so much power is needful to be given into their hands, to keep them under their authority, from killing or hurting one another, yet is not this power given out of his hand into theirs; he still hath all power in heaven and in earth, and so keeps the sole check and control over them in that power he gives to them, and to him they are accountable for their use of it. But still he reserves in his own hand the fatherhood of, and after the Spirit, as his pepeculiar seat, and that is not onely to sit as Lord in the mind and conscience, but in order thereto, and that it may be by him( in the spiritual administration of his government through, and according to the Gospel) renewed, sanctified, regulated and preserved blameless unto the day of Christ, when the soul and body of them that worship and wait for him, shall be re-united in eternal life, in and under his glorious kingdom: Mat. 23.8, 10. Isa. 33.22. I say, in order thereto, to appoint and determine the matters pertaining to the Spirit, and to life everlasting; he is himself the onely master of our faith, fear, and worship towards God, and we are brethren, and so he onely is our Judge, our Law-giver, and our King; and he onely( and not the beast or worldly powers and principalities, though they have names of blasphemy attributed to any of them, or their Image) is so to be acknowledged and worshipped by us. Now then that we may give to Caesar that which is Caesars, and not that which peculiarly appertains to God in Christ, The flesh, or outward man, is to be yielded up in subjection, so as in the Lord, and for the Lords sake, as to say, 1. It is to be yielded up in obedience to their power, laws and commands, in doing that which they require of us, though grievous to be born; if it be onely an oppression on or grievance to the flesh, or outward man, or cross to our will or appetite; if it may be done with a conscience void of offence towards God and man, and stand with the acknowledgement of the Lord, as the onely master of our faith, fear and worship, the father of our spirits. And in those good works they require, we are to be more ready then others, yea, the more ready and cheerful in doing them, because required: And 2. If the things they require be such, as cannot be done by us without bringing our mind or spirit in bondage to the power of man in things pertaining to the Spirit, Tit. 3.1. with 1 Pet. 2.13. Col. 3.22. and peculiar kingdom of God; if they be such, as in doing which we cannot keep a good conscience towards God and man, or will not stand with the acknowledgement of the Lord, as the onely Father of our spirits: As to say, the having or owning any other Lord in his place or presence, as the master of our faith, fear and worship; the making to ourselves any image, or representation of him, or bowing to or worshipping any such as are made by men for and to us; the profaning his Name or Sabbath, the dishonouring or neglect of Parents, though under religious pretences( as the Pharisees taught) the defrauding, wronging, or false accusing our neighbour, Mat. 15.4, 5, 6. or withholding good from the owner, as in not holding fast the profession of our faith in word and conversation, as we are taught of God, or forsaking the assembling of ourselves together to that purpose; yet in such things as these, the flesh or outward man is also to be yielded up in subjection, but not in doing what they require; Mat. 22.21 Act. 4.19, 20. Rom. 6.13. Heb. 12.9, 10. we must not give to Caesar the things that be Gods peculiar, nor yield such obedience to men as in which the word of God is made void; our members are not to be yielded up as servants to unrighteousness, It is better to obey God then man; yet the flesh is to be yielded up in such cases, in a patient enduring, and suffering the punishment they inflict, when for conscience sake towards God we cannot do what they enjoin: though they correct us after their own will and pleasure, and wrongfully, we are to endure it patiently, and still to give them that reverence, as still to aclowledge them our masters by Gods appointment, according to the flesh; it is he that hath put it under their power, and for good ends, and we ought not to resist his ordinance, but yield them that is theirs, though they abuse their power, Exo 22.28 Act. 23.5. Mat. 5.39. &c. 1 Pet. 3. 9-14. with Isa. 8.11, 12, 13. Rom. 12. 17-21. Isa. 28.16. 1 Pet. 2.6. Rom. 13. Pro. 24.21. and not to threaten them when we suffer, not to curse the Gods, nor revile the rulers of the people, but still to bless and pray for our enemies and persecutors; And if we suffer for righteousness sake, and take it patiently, happy are we, the spirit of glory and of God resteth upon us; we are not to say a confederacy with any in their evil ways, to save or defend ourselves, either by having fellowship with any( though they have power on their side) in their unfruitful works of darkness, but rather reprove them; or by complying with any( under what pretence soever) in resisting the powers that be, or the wrath and evil which they would wrongfully execute upon us, but rather give place to wrath, for vengeance is the Lords, and he shall repay: he that believes makes not hast, nor shall be confounded; but he that resisteth the power, resisteth the ordinance of God, and shall receive to himself damnation; therefore let us not meddle, nor have any thing to do with them that are given to change their God, or their King, for who knoweth the ruin of them both? Likewise this subjection of the outward man, or after the flesh, Eph. 6. 5-8. Col. 3. 22-25. to our masters, fathers and rulers in and after the flesh, is so to be yielded by us, as in the Lord, in the faith, fear, and acknowledgement of him as the Lord of lords and King of kings, by whom these reign, and so as for his sake( as before is hinted) not doing what we do, or yielding up the flesh to suffer what we are called to, as men-pleasers, or seeking praise therein of men, not out of strife and vain-glory, but as approving our hearts to God in singleness of heart, as unto Christ; neither making them our fear and our dread, but sanctifying the Lord of hosts in our hearts, and yielding our subjection to them in reverence to him, and for conscience sake towards him, who is the principal object of our fear, and motive to our reverencing them; and so in awfulness before him that hath put them in that place, and us in this, who is holy in all his ways, and righteous in all his works. The fear of man bringeth a snare; Pro. 29.25, 26. but whoso putteth his trust in the Lord shall be safe; many will seek the Rulers favour; but every mans judgement cometh from the Lord: The Lord reigneth, let all the inhabitants of the world fear before him, and stand in awe of him. The last head we shall mention of the foresaid principles, and but briefly propound, is this: That the Son of man, Heb. 9.28. Mat. 16.27& 26.64. Act. 1.11.& 3.19, 20. Rev. 1.7. 1 Thes. 4. 14-16. 1 Joh. 3.1, 2. even the Lord Jesus Christ himself shall appear the second time, and that in the same body in which he bore our sins on the three, and is now received up into glory, and shall then come in the glory of his Father, which he now possesseth in heaven itself for us, and with his holy Angels; and then shall bring with him all that sleep in Jesus; for the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first( namely, before the rest of the dead) and then the survivors of that body shall immediately be changed, and they together shall meet the Lord in the air, and so come and appear with him in glory, and be for ever with the Lord. Then, in that day of his second and glorious appearing, Col. 3.4. Rev. 11.15.17.18. Rom. 8.17, 18-23. Ps. 82.7, 8. with Psal. 2. tot. Dan. 7.18.22.27. he shall take to him his great power, and reign; and those that now suffer with him, shall then in their raised and glorified bodies reign with him; then the kingdoms of this world shall become the kingdoms of the Lord; he shall then take the outward administration of government into his own hands, and give it to his Saints( the children of the first resurrection) and they shall administer it with him; then the Saints( that are in this life and world, the filth and off-scouring of all things) shall judge the world. Then he shall create new heavens and new earth, in which righteousness shall dwell; for the heavens and the earth that are now, shall be dissolved and purged by fire; 1 Cor. 6.2, 3. Luk. 19.12 &c. 2 Pet. 3. 2 Tim. 4.1. 2 Cor. 5 10 yea, he shall make all things new; and in that day of his appearing and kingdom, he shall judge the quick and the dead, for all shall be raised and appear before his judgement-seat, every man in his own order; and then shall he reward every man according to his work. This assures us, that his kingdom, of which his Saints( as Saints) are heirs, is not of this world, nor to be possessed or enjoyed any other way then by faith( which is the evidence of things not seen, the confidence of things hoped for; we say, not any other way to be enjoyed) by any in the time of this present life in the flesh, or by any till they shall all be gathered together, and himself come to be with them, until they be the children of the resurrection, and so completed the children of God. Men( as men) are children and heirs of this world, and of the kingdoms thereof; believers( as believers) are heirs of the world to come; therefore they are not to fight for Christs kingdom, of which they are heirs, but to believe, wait, and suffer patiently for it; for this is not the time of the glorious manifestation of it; it's the Fathers good pleasure to give it them in his time, and when they shall be altogether made meet for it, and till then they cannot take& possess it, and that is not till he come himself personally in the glory of his Father, and then God will give it him whose right it is for himself, and for them. He that believes will not make hast, and not making hast shall not be confounded. The time we have to live every one in the flesh, is a suffering time; and till himself come and bring them that sleep in Jesus with him, it's to them all 〈…〉; waiting time; and the excellency and blessedness of that hope, with the certainty of the ground, instructs and strengtheners patiently to wait for the coming of the Lord while we look not at the things that are seen, but at the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal. An Instruction Occasioned By the PRIDE and INSURRECTION of Evil men, Under pretence of godliness; As it was propounded to the consideration of others in writing, Jan. 16. 1660. Now published for more general usefulness, By TH: MOORE Junior. WOe to the world, because of offences; Mat. 18.7. for it must must needs be that offences come, but woe to that man by whom the offence cometh. Our Saviour having declared how sad and dangerous a thing it is to offend one of those little ones which believe in him; that so he might warn his Disciples against it whatever occasion might be offered them: He then adds to the same purpose this woe to the world because of offences, but especially to that man by whom the offence cometh: In which( it seems to me) he speaks of such occasions of offence, or stumbling-blocks laid before the men of the world, as would have much in them to provoke them to offend those little ones which believe in him, or to do things to the trouble, hindrance and grief of them; and of these he saith, It must needs be that offences come: and this he declares to be a woe, a great affliction or misery to the world, a correction or judgement upon them, it being a great means of blinding and hardening them against Christ and his little ones, and so of bringing destruction on themselves. But therefore woe especially to the man by whom the offence cometh, God will look upon him or them as the principal agents in the grievance and hard measure occasioned to his little ones from the world by such offences,& in the evil and misery the world bring upon themselves by that means, and will require their blood at the hands of such, as by whom the offence cometh. Therefore take we all heed of it, that we give no just occasion of offence in any thing to the Jew or gentle, or to the Church of God; I say, that we give no just cause or occasion: for then onely we are truly said to give offence, or the offence that others take cometh by us; whereas if they take offence at us, and persecute us for righteousness sake, for being followers of that which is good, the offence then cometh not by us, 'tis the offence of the across of Christ; and he will take that as done to himself from them. Now we give just occasion of offence, and lay a stumbling-block in their way, to stumble them against Christ his truth and people; if any of us, while we pretend, or seek to be justified by Christ, and to have all our rejoicing in him, yet are found sinners, allowing and justifying ourselves in any evil way or work, contrary to Gods law; or refusing, neglecting, or omitting any good work required of us by the powers set over us, or to the doing which we have opportunity, or using our liberty in Christ, as to things indifferent, for a cloak of pride or maliciousness, and not as the servants of God, as 1 Pet. 2. 13-17. And indeed, by whomsoever, or in which of these ways soever the offence cometh, generally the root is pride, or a will and desire set for great things for themselves here, to be rich in themselves, or have a self-sufficiency, or to be known, honoured and exalted above others in this present world, as appears by considering the occasion of these sayings of our Saviour, which we find( in the beginning of that Mat. 18.) to be the ambition of some of the Disciples; their desire of eminency in the kingdom, of chief place, honour, and rule therein, in the time of this present life and world; yea, Pro. 13.10. with Jam. 3. 13-17.& 4. 1-6. onely by pride cometh contention, and therewith confusion, and every evil work. Hence it is that many, especially in these last dayes, that have a form of godliness( even of worshipping God in Christ, and seeking his Kingdom) yet not acknowledging the riches, freeness and truth of Gods grace in Christ to manward, and so not the infinite virtue, preciousness and onely excellency of the across of Christ, for bringing back sinners to God, and for saving to the utmost him that believeth; that being indeed the power of God unto salvation,& so the power of godliness; they not with the heart believing this, or not so receiving the love of the truth, as to save them, but denying its instructions and efficacy upon them, which is to crucify them to the world, and the world to them, to teach and strengthen them to deny themselves, and take up their across and follow him, and to wait for his Son from heaven: But their soul being lifted up with their knowledge and attainments, and not humbled in them; they are found in their works denying him, and casting off his yoke, and seeking great things for themselves here, and yet that under pretence of godliness and seeking his Kingdom, under which they strengthen themselves in an evil way, as if thereby they were delivered from all laws and rules of instruction given us in the Scripture to do any abomination, as to be truce-breakers, railers, speaking evil of Dignities, disobedient to Parents& Governours, unthankful, unholy, profane, Murtherers, Traitors, &c, And by reason of the abounding of such iniquity, ungodliness and unrighteousness of men, who hold something of the truth( though in unrighteousness) and smother and withhold it all from its humbling and saving operation in them; the name of God is blasphemed among the Gentiles by their means; the way of truth evil spoken of, and the Ministry that believers have received of the Lord, to testify to the grace of God, blamed, as if Christ( as preached in the Gospel) were the Minister of Sin, or the way of Truth were the way of falsehood, deceit, guile, murder, revenge, and the Ministry were a Ministry and spawn of sedition, &c. And wo to the world, because of such offences: And why woe to them, and not rather woe to Christs little flock, his despised ones, that keep the word of his patience, or his little ones in any sense, that are by his gracious imputation and acceptation believers in him? seeing they are like to suffer the deepest share of the influence of such offences here; for the world cannot distinguish between the form and power of godliness, nor know them that call on the name of the Lord in truth, and with a pure heart, from them who having a form of godliness deny the power; they will look upon them all under one notion, and be filled with indignation and hatred against them all, and seek to grieve, vex and destroy all that have any profession of godliness, even the righteous with the wicked: Why then doth he not rather say, Woe to the Church, yea to all that have any profession or form of godliness upon them? for because of such offences they shall be straitned, persecuted and reproached as evil doers, and have their names cast out as evil under heaven. True it is, they shall so, and especially they that will live godly in Christ Jesus, shall mourn under manifold afflictions( though such as having a form deny the power of godliness may sometimes rage and be confident, and otherwhiles be mad and blaspheme) and the world shall rejoice: But yet rather woe to the world, then to the little ones of Christ; though their righteous souls be vexed and grieved on every hand, yet there is no such cause of weeping for them, as for the world, that yet lies in ignorance, and under the power of the wicked one, because of the miseries that shall come upon them; for they hereby are kept from glorifying God in the day of his visitation, and strengthened in their evil principles and practices, that none of them returns from them, and hardened against these little ones; yea happily the more against them, as any of them are known to them, rather then against others that have a form of godliness, but deny the power, because their doctrine rightly held forth and walked in, is more convincing and reproving to them; and yet they know not how to resist the wisdom and spirit by which they speak and act, but not discerning between the one and the other, and now finding these occasions and advantages against some that bear such a like profession, they strengthen and harden their hearts against all, and against Christ and his truth; the power of which they have sometimes felt amongst or from his little ones; and then without control or check upon their spirits, they proceed in their hardness, to seek the restraining of their liberty, vexing, persecuting and slaying them; and this tends to bring heavy wrath on themselves, that will render them miserable to the utmost: For vengeance belongs to God, Deut. 32.35, 36. and though he be slow to anger, and wait long that he may be gracious, yet he will repay to such as go on still in their trespasses; and again, the Lord shall judge his people; therefore woe to the world because of offences. As for them that keep the word of his patience, they shall be kept from the hour of temptation, from the evil of it; and for all their shane they shall have double glory, and in their own hand possess it. But woe to the world, &c. for it must needs be that offences come. 1. That they that are approved may be manifest, as also that they may be tried and purged, and made more abundantly partakers of his holiness, 1 Cor. 11.19. Dan. 12.10.& 11.35. Isa. 48.10. 2. That others also more weak, wavering, or guileful, may be discovered to themselves and others, and that timely, while it's yet to day, that they may be reproved and healed, 1 Cor. 11.32. Heb. 12.10. 3. Rom. 1.18, 32. with Psal. 18.11, 12.& 2 Thes. 2.10, 11. Prov. 1.31, 32. That for the good of all, while it is to day, or while the day of grace is towards them, God may righteously reveal his wrath from heaven( not onely against some, but) against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, perverting and corrupting the word God to their own destruction, in his just leaving them to reap the fruit of their own ways, and to be filled with their own devices, and sending strong delusions to them, that they should believe a lie, or giving them up to their own hearts lusts, and to the power of the tempter; and that he may do this seasonably, for the warning the survivors to flee from the wrath to come, 1. His wrath( in such judgements) is revealed against the ungodliness and unrighteousness of such men, as having had some knowledge of the way of truth more then others, and still retaining a form of godliness, and happily more flourishning in appearance, 2 Thes. 2.10, 11. Rom. 2. 17-24. 2 Pet. 2.2. yet deny the power of it( as before) and whose soul is lifted up, not so receiving the love of the truth, as to humble and to save them; his wrath is revealed against such, in giving them up to their own delusions that they have chosen suitable to their lust, and to be lead captive by Satan at his pleasure, to the occasioning offences to the world, and so blasphemy to the name and doctrine of God, and way of truth, and grief to the righteous from them; which will all fall on their head, if not timely admonished, even to their own confusion and destruction. 2. Psal. 11.6. Wrath is therein revealed against the ungodliness and unrighteousness of another sort, more grossly profane, superstitious and idolatrous, in ordering such stumbling-blocks to them, that they may be broken, snared and taken; in leaving them to their own hearts lusts, and to their ungodliness and unrighteousness, without such humblings and reproofs as formerly, even to fill up the measure of their sin, that wrath may come upon them to the uttermost, if not timely prevented by their being provoked to jealousy. 3. Wrath is revealed against all hearers, that are not doers of the word of the Lord, by his taking away in the influence of such judgements, the mercies, liberties and advantages they have made havoc of; and this is good and needful to be timely revealed, for the warning all, while it is to day, that those not wholly given over to blindness may see and fear: And for such reasons it must needs be that offences come, and therefore wo to the world: but woe, woe especially to the man, or men by whom they come; it may be easier to them, that being offended by such temptations and offences, do from thence offend and grieve Christs little ones; I say, easier for them in the day of judgement, then for him, or them by whom the offence cometh. Therefore though we know these things, and be established in the present truth of the Kingdom and patience of Jesus; yet let us have them always in remembrance, that so by the word of his lips we may keep us from the paths of the destroyer. It is the Fathers good pleasure( who hath given his onely begotten Son to suffer even to death for us all, Luke 12.32. when sinners and enemies) to give unto those little ones, who though his grace in Christ to manward believe on him, the everlasting life& kingdom; but it is not of this world, Joh. 18.36 nor in the time of this present world to be possessed, but by faith and hope, which is the evidence of things not seen, or sensibly enjoyed, the confidence of things hoped for; God hath reserved the new heavens and earth, the world to come, for those that now suffer with him, and patiently wait for the Lord, and they shall inherit it, and then shall judge the world, as reigners with him. But now, though both the heavens and earth are the Lords, both by creation and redemption also, yet the earth is not so kept by him in his own hand, or not so under his own immediate government by Jesus Christ, and by his holy Angels, as the heavens are: Therefore he saith, The heavens, Ps. 115.16. even the heavens are the Lords, but the earth hath he given to the children of men; the kingdoms of this world are not yet, nor shall in the time of this world, so become the kingdoms of the Lord, and of his Christ, that he should take to him his great power and reign; for that is spoken of as seen in vision, to be fulfilled under the sound of the seventh Angel, when there should be time no longer afforded to this present world; Rev. 11. 15-17.& 10.6, 7. Luk. 20.34 but the mystery of God should be finished, as he hath declared to his servants the Prophets; in the mean time, men( as men) are the proper children and heirs of this world, and the kingdoms and heritages thereof; and so if the Saints of God have any share in the kingdoms or heritages of this world, they have not their right and title to the same as Saints( so they are heirs of the world to come) but as men, upon a human, natural, or civil account; and those that are not Saints, as upon such accounts, they have right to any thing in this earth, their right and title is as good( as to the present possession of it) as if they were Saints or believers in Christ: Psa. 17.14. the men of the world have their portion in this life, and it's fraud or robbery to seek to withhold or take it from them. And therefore believing servants( even such as are under the yoke of unbelieving Masters) are instructed to count their own masters in or after the flesh, 1 Tim. 6.1. with 1 Pet. 2. 13-17.& Tit. 2.9, 10. with ch. 3.1 worthy of all honour, even of all that honour God by his providence hath given them, and made due to them, by putting them in that place of mastership. And by not observing this counsel, there is occasion given for the name and doctrine of God in Christ to be blasphemed, as tending to sedition, and lifting men up out of their place in which God hath set them. And the same instruction holds good to believers, that by Gods providence are subjects, to count their Kings, Governours, or Rulers after the flesh, worthy of all that honour due to them, as in the place in which God hath set them over us. Therefore every soul( even of believers) is admonished to be subject to the higher powers, such as by Gods providence are in present being over them, without disputing how( whether legally or no, as to man) they came by that place( that question pertains not to Christians, in order to their submission to the powers over them) yea this we know, God exercises a more especial and immediate providence in the ordering those places of the higher powers among men; Psal. 75.& 82. the power of pulling down and setting up principalities, is more peculiarly reserved by him in his own hand, to be done as he pleaseth, and not left so much unto the power or dispose of men as the outward administration of government over men, which he hath put into their hands, and left more under their power; nor doth God use his Saints( as Saints) as instruments of pulling down or setting up, it pertains not to them as such, but God doth it either by his more immediate providences, and those either more ordinary, as in the determining times, life and death in his ordinary way, or more wonderful and extraordinary, or sometimes by men, as men, sometime by evil instruments, he pulls down and sets up at his pleasure, whether for mercy or chastisement, and always wills us to be subject to them, that by his wise and gracious providence are set over us; and that not onely for wrath, but for conscience sake, not onely for fear of their wrath( or so, and in such cases and times onely, as when we cannot avoid it, but are awed to it by the wrath of men) but at all times, even for conscience sake towards God, who hath set them in such places over us, and without whom they could not have had that power, nor can stand in it one day; whatever be their right and will, and whatever their policy and strength to pursue or maintain it: yea, he hath declared it great wickedness to lift up a hand against him that is in the present time, by Gods providence, King, governor, or Ruler over us, yea, though he were or should be such as he there mentioned( 1 Sam. 24.3 6-10-13.) whom God gave them in his anger, Hos. 13.11. or such as those Emperours in Pauls time: Neither are the Tares to be plucked up from among the Wheat, nor the wicked to be severed from among the just, in the present state of the kingdom of heaven, as in this world administered; Mat. 13.40, 41-49, 50. nor are men( as men) capable of doing that work: But in the end of this world, when the Son of man shall appear from heaven with his mighty Angels, and when the children of the first resurrection shall be raised and made equal to the Angels, he shall at that time sand his Angels to do that work; And they shall gather out of his kingdom all things that offend, and them that do iniquity; till then, he bids his servants let them alone, the tares in Christs field, the wicked in his kingdom, as here administered. Nor will Jesus Christ own any( though they pretend commission from him) that go about to pluck them out, or to take the kingdoms of this world out of the hands of the men of the world, to take it to themselves as their portion, or inheritance as Saints, before the Lord himself come, and bring all that sleep in Jesus with him; for he hath commanded them the contrary, and admonished them, that his kingdom is not of this world, if it were, his servants might fight for it; but because it is not, they ought not. This is the time of their suffering with Christ in their several ages, that so they may be conformed to his Image in sufferings now, and through them in the issue of them in glory. If we suffer with him in this world( where he suffered all the days of his flesh, and for his names sake, and where that suffers reproach and blasphemy, and quietly bear and endure it, without retorting and threatening, being followers of his steps, we shall reign with him, and be glorified together. But of this be we admonished, there is a great difference between suffering with him, and suffering as evil doers, I mean justly as such; for a man may suffer as a deceiver and traitor, or the like, and suffer wrongfully, he being true. The Apostles were accused of treachery and sedition, sometimes against their own nation, sometimes against the Romans, but wrongfully; but if a man give just occasion of his sufferings, as such, he hath cause to be ashamed, and not glory in those his sufferings( though yet in taking shane, he may find mercy with him, when there is none with men.) Likewise there is great difference between those sufferings, in which a man takes up his across patiently, bearing trials when they come, enduring them patiently without resisting the evil, whether he meets with them in Gods way, or they be ordered to him by way of correction to turn him into it; and those sufferings which a man brings on himself by resisting, and seeking to keep them off: let no man glory of such sufferings, as if they were any thing of the across of Christ or afflictions of the Gospel, or for his sake, when it's evident, they would have resisted and avoided them, if they could; and merely procured them, by seeking to save their lives, and avoid the across,( yea, that also often in their pride, and self-will) contrary to all Rules of instruction given them by the great Lord and Master, who came not to be ministered unto, but to minister, and to give his life a ransom for many; and when he could have prayed for more then twelve legions of angels, and had them sent forth to rescue him, would not, but accepted the Cup, though bitter, which the Father gave him to drink: He patiently endured for the joy set before him in the glory thereby to be possessed in the same body in which he suffered, and for us, that so he might bring us to God. That therefore we may be armed with the same mind that was in Christ Jesus, even with a fixed Spirit, singly set for the doing the will of God, and living to that, that his great Name in Christ may be known, and glorified by us, and others may be profited; and so for the quiet bearing and enduring the trials we may meet with in his way, without resisting or threatening, or being moved from the Faith and Hope in Christ, or from the profession of it, let us first always diligently consider him, as Heb. 12.1, 2, 3. 1. Christ himself hath suffered for us in the flesh, even all the days of his flesh; He was a sufferer in his birth, bringing up, life and death, though he was Lord of all, and our Anointed King and Saviour, the Captain of our salvation; yea, he was made perfect through sufferings: and surely this was, that his followers should not live this life they have to live, in the flesh,( or natural body) to the lusts of men,( their own or others) but to the will of God; and so also, that they should live this life in the flesh,( not by a sensible enjoyment of the hope of his calling, but) by Faith in the Son of God, who loved us, and gave himself for us. And if such things happened to the Lord and Master of the household all his life-time here in the flesh,( in this state of mortality in which yet we are) why should any of the household count it hard measure to have such use in the world, and such sufferings in the flesh as he graciously orders to us, that we may be conformed to his image? If he patiently endured who might have resisted, why should any of us murmur, or not take it patiently, for as much as Christ also suffered in the flesh, leaving us an example that we should follow his steps? Yea, 2. He suffered all those unspeakable great things that were laid on him by the Father, and from the hands of men, for us, even for us that were sinners, altogether filthy, ☞ and enemies to him, and yet cried not against us that occasioned those sufferings to him. Whereas what he calls us to suffer, is for him that hath so loved us, as to lay down his life for us when we were enemies; and is the God, and Fountain of our lives, and of all our mercies, and that by means of his death. Yea, he suffered for our sins, whereas our sufferings are for his righteousness sake, if we suffer with him; or however, they are by his righteous order, and so in and by the hands of a Mediator, for the purging away our sin, and making us partakers of his holiness, who would not willingly and cheerfully follow his steps. Seeing also, 3. Through his sufferings the way is made possible, that we may follow him, and receive no harm thereby, but much good by the savour of his ointments left behind him; for he having born our sins in his own body on the three, hath not left them for us to feel the weight of them in the wrath due for them in our sufferings, but hath nailed them to the three; being raised from the dead, he hath by himself purged away our sins from before God, and obtained all power to forgive all our sins, and heal all our diseases, and himself( having redeemed us from the curse of the law, and obtained plenteous and eternal redemption for us, that the blessing of Abraham might come upon us) is become in the Name of the Father, the great Apostle and high Priest of our profession, and the head over all things to the Church. So that we are not in any of our sufferings left under the power or will of any adversary, but by him the kingdom of God is brought to us, and rules over us; none can do any thing beyond his permission, and he will watch over us for good, and be a present help in time of trouble; seeing also, Though our iniquities testify against us, yet with him there is forgiveness, that he may be feared and hoped in by us: and in due time he will fully deliver& redeem Israel from all his troubles. He that believes will not make hast; and not making hast, he shall not be confounded. And with th● consideration& retaining in the heart this hope, with the reason of it( as given us in Christ Jesus) which we shall find powerful to teach, strengthen& save us; let us also be willing in the day of his power, as he is( by the preaching of the across of Christ, and by his judgements) working us to will and to do, mortify, cut off, and cast from us such desires, affections and purposes, set upon things here below, as are discovered and reproved by his grace bringing salvation; they otherwise will prove treacherous to us, and occasion us to fall in a day of temptation: As to say, the love to the praise of men, Joh. 5.44.& 12.42. &c. Jam. 4.3, 4. or to be known and owned as sons of God in the world; a will to be rich, or the love of money, 1 Tim. 6.9, 10. Ezek. 33.32, 33. Psal. 119.36, 37. as in any measure we have found Christ, so for the excellency of the knowledge of him, all things are to be partend with as loss and dung, else we cannot go on to know and win him, and be found in him. See the many admonitions to this purpose, not onely in the following part of that Matth. 18. Mark 9. &c. But also in Mat. 16.24. &c. John 12.25. &c. Luke 14. 26-33. Mat. 13. 44-46. Consider what is said, and the Lord of his mercy make us wise and strong in the grace that is in Christ Jesus, that we be not moved by any afflictions( though we suffer wrongfully) either from holding fast the profession of our faith, or to do any evil, in murmuring against, or speaking evil of dignities, or striving, or threatening when we suffer, but commit ourselves to him that judgeth righteously: yea, let Gods mercy be remembered and acknowledged, which he hath shewed towards us in all the administration of his government over us in manifold changes, and especially beyond what could have been expected( considering the offences that have come by many professing godliness) under this our King and present government; for whom, and for which let us pray, that under the same Gods peculiar people may yet have opportunity to led a quiet and peaceable life in all godliness and honesty. And if by occasion of offences given by others we suffer, take it patiently; in so doing, the spirit of Glory and of God shall rest upon us: threaten not, but pray for them that persecute us; nor do any thing through strife or vain-glory, but walk in wisdom towards them that are without, even in the wisdom of God, and in that( and not as selfwill or pride might move us) redeem the time,& improve the opportunities God may afford, in endeavouring the helpfulness of ourselves, and one another in the faith and patience of Jesus, looking for the mercy of God unto eternal life, and meddle not with things that belong not to us, nor have fellowship with any in their unfruitful works of darkness, but rather reprove ●hem: And the Lord so direct us all, and sancti●●e us wholly, and preserve us blameless unto the ●●y of Christ. Amen. FINIS.