The way to the city of God described, or, A plain declaration how any man may, within the day of visitation given him of God, pass out of the unrighteous into the righteous state as also how he may go forward in the way of holiness and righteousness, and so be fitted for the kingdom of God, and the beholding and enjoying thereof : wherein divers things, which occur to them, that enter into this way with respect to their inward trials, temptations, and difficulties are pointed at, and directions intimated, how to carry themselves therein ... / written by George Keith in the year 1669 ... : whereunto is added the way to discern the convictions, motions, &c of the spirit of God, and divine principle in us, from those of a man's own natural reason, &c.

CHAP. X.

Of the great Influence, that the Coming of our Lord Iesus Christ in the outward, in his Birth, Life, Doctrin, Works, Sufferings, Death, Re∣surrection, Ascension, Glorification, &c. Hath upon our mortification to sin, and regeneration unto Holiness, even unto Perfection: and after what manner we should improve the same effe∣ctually, in order thereunto.

GReat and excellent are the Benefits, which do come upon men, through the coming of our Lord Jesus Christ, even in the outward, but through a Spirit of Deceit and Hypocrisie; which hath deeply entred the most of Pro∣fessors, and leavened them. Great and woful are the abuses, which they have put both upon his outward coming, and the benefits thereof,

while they do both grievously misunderstand and misapply the end of his coming.

For, whereas the main and principle end of his coming is, to reconcile Men unto God, and make peace betwixt them, through his purging their Consciences from dead works, taking away the Sins and Pollutions of their Hearts, and de∣facing and blotting out that unholy Image of Sa∣tan, begot in them, through unrighteousness, and enduing them with the Heavenly and Righteous Image of God; they on the contrary have sup∣posed, or dreamed, that his end, in coming, was to reconcile them to God, and justifie them, while remaining in their sins. Yea, and so far they have proceeded herein, as to imagine, that there is no need of Holiness at all, for Iusti∣fication and Reconciliation, but only for making them meet for Heaven, as they term it. Where∣by it would seem, they suppose, that, whereas Heaven can be at no peace with unholy men, yet God can; as if God were more reconcileable with Iniquity than Heaven is. But surely nei∣ther Heaven, nor the God of Heaven (much less) can ever be reconciled, or at peace, with unholiness, or those, who live in it.

Now the ground of this their supposition is an unfound ••otion, they have drunken in, that Christ is come, or put in their stead, to fulfil the Law of God, for them, in his own person, both actively and passively, by which they are wholly justified ••n the sight of God, through his satis∣faction,

though they remain in much sinfulness and unholiness in their own particular.

But tho we do truly acknowledg the full and perfect satisfaction of Christ unto the Father, both in his doings and sufferings; yet we deny that notion of it, as unsound and unscrip••ural. For the true sense of the satisfaction of Christ, both as we read it outwardly in the Scriptures testimony, and feel and know it inwardly, in the work and testimony of his Spirit, Light and Life in our hearts, is after, and according to the manner, as follows.

I. When man sinned against God, and be∣came corrupt and unclean in his heart before him, through transgession, the peace betwixt God and him was broken; and so man, who in his innocent state was justified and at peace with God, now through his sin became unju∣stified, and the wrath of God kindled against him both in his Soul and body, in great measure.

II. This wrath of God would have burnt, in such a violent and forcible manner, had not he provided a way in his infinite mercy, in some measure, to abate and qualifie it, that it would have sunk man into endless and irreco∣verable torment and misery. But God prepa∣red a way both to qualifie this wrath, and also in due time wholly to quench it, and bring man into perfect peace and reconciliation with God, as at the beginning, yea and to establish him therein for ever.

III. Now the way and remedy, he provi∣ded, both for the qualifying it at first, and afterwards for the total quenching of it, was the coming of the Lord Iesus Christ his only begot∣ten Son in a Holy Seed, conception and birth, out of which should spring such a gentle, meek, and qualifying Spirit and Life, that it should stand up in the way betwixt the wrath of God and men, first to abate and qualifie the wrath towards men, even while they are in their sins, but not to remove it, and that for a certain time or day of visitation, given them of God, to repent and come out of their sins and sinful nature and spirit, into holiness and the nature and 〈◊〉〈◊〉 thereof; and then quite to remove and quench it, at their being made free from sin, an•• perfected in holiness. And truely this great and unspeakable benefit from Christ have all unholy men, in the day of their visi∣tation, that through his sweet and quallifying Life, the wrath of God is in a great measure born up, from falling upon them, to the utter∣most, which if it did, would instantly sink them into the pit, from whence there is no re∣covery. Nevertheless the wrath of God abid∣eth upon all unholy men, but through the meek Life of Christ in the Holy Seed, it is greatly suspended or born off.

IV. Now that the Lord Jesus might be, the more universally and throughly, a Saviour un∣to man, for his recovery out of the misery and

bondage and vanity, into which he had thrown himself, it pleased the Father, yea and the Son both, that he should come (to wit, Christ) in a holy Seed both inwardly, and outwardly, for the deliverance of both the inward and outward man, yea and for the deliverance of the whole outward creation, from the vanity and corruption it was made subject unto, through the sin of Man. And thus even from the be∣ginning, yea upon mans fall, God was in Christ reconciling the World to himself, and Christ was manifest in the holy Seed inwardly, and so stood in the way to ward off the wrath from the sinners and unholy, that it might not come upon them to the uttermost, during the day of their visitation. For even at man's fall, the Seed of the woman was given, not only to bruise the Serpents head, but also to be a Lamb or Sacrifice, to atone and pacifie the wrath of God, towards men. And this is the Lamb, that was slain from the beginning of the World.

V. And through the coming of Jesus Christ thus in the inward, even before he was out∣wardly come, or manifest, many were saved, and attained unto perfect peace and reconcilia∣tion with God in their Souls, yet not in unho∣liness, but in departing therefrom, and becom∣ing holy and sanctified unto God. Now, tho from the beginning he was not outwardly come, nevertheless his purpose of coming out∣wardly was from the beginning: and also he

had a certain fore-knowledg and sense of what he was to suffer, and how he was to be deli∣vered up into the hands of sinners, to be so dealt with, as it came to pass in the fulness of time. And according to this in a true sense it may be said, that he bore the weight of his outward sufferings, in great measure, from the very beginning. As even among us men, what we do certainly foresee of sufferings or trials to come upon us for the future, doth affect us with no less weight many times in the foresight of them, then in their accomplishment, yea some∣times more, as every one knoweth by some experience. And that he was given up and resigned in the very beginning to come into the World outwardly, and suffer those indig∣nities and cruelties with many other deep tri∣als, was certainly a sacrifice of a sweet smell be∣fore the Lord, and was very acceptable and sa∣tisfactory unto him.

VI. And thus according to the plain and genuine sense above mentioned, obvious to the weakest capacity, we may truly say, that all the benefits and blessings, which come upon men or have come upon them from the very beginning, for either their justification or san∣ctification, have a spiritual relation and respect unto Jesus Christ, both in his inward and out∣ward coming, and his doings and sufferings in both, by which he gave perfect obedience unto his Father; and thereby he hath obtained the

free Gift to come upon all, unto justification of life.

Therefore we are not too nicely to distinguish betwixt the influence of his inward and outward coming and the effects thereof, but rather to take them conjunctly, as in a perfect conjunction, having a perfect influence upon all mankind, for their reconciliation and renovation unto God, as obtaining that measure of Light and Grace from God unto all and every one, whereby it is possible for them in a day to be saved.

VII. And indeed we do very freely and wil∣lingly acknowledge, that the 〈…〉〈…〉 aforesaid by his obedience and suff••••••ngs, even in the outward, hath by his satisfaction un••o God obtained it, that man may come into justificati∣on and favour with God, but not any other∣wise, but upon these terms, viz. upon their Faith and Repentance, Mortification or dying unto sin, and living a new life of holiness and righteousness unto God, otherwise all p••etence unto Justification, by Christ his Satisfaction, is but a deceit, and a cloak for men to sooth and gratifie themselves in their sins and lusts: for the Lord justifieth only his own Seed, and them, who are begotten and born of it, in whom the righteousness of the Law is fulfilled through the Power, Life and Spirit of Christ manifest in them, who walk not after the flesh, but after the Spirit, to whom there is no condemnation. And these terms, videlicet, Faith and Holiness are very gentle and easie, forasmuch as Christ is

freely given of the Father unto all men, to en∣able them to the full performance thereof.

Also here is another great errour and mistake among Professors generally, that they do not con∣ceive that Christ did really suffer, for, and by mens sins, but only at his outward coming; which mistake is grounded upon this other mistake, that Christ had no being, as man, but at his coming into the outward, and consequently could not suffer; which consequence behoved to be admitted, if the ground on which it was built were true: but it is utterly false, for it is most certain from the Scriptures Testimony, that he suffered all along by mens iniquities, as where it is said, I am pressed under them, &c. Amos 2.13. and that he was the Lamb slain from the foundation of the World, yea that he endured the old world with much long-suffering, and many other places. For even from the beginning he was Mediator: therefore he is said to be the beginning of the cre∣ation of God, the first-born of all creatures. And why might not Christ suffer in men, before his outward coming, as he doth now suffer in them, long after it? even as Paul speaketh of the sufferings of Christ, which remained to be ac∣complished in him, for the Seed (which is Christ, according to his participation with the Crea∣tures) hath been the same in all Ages, and hath had its sufferings under, by, and for the sins of men, in them all, for the removing and abo∣lishing of them.

This outward coming of the Lord Jesus and his Conception, Birth, Life, Sufferings, Death, Resurrection and Ascension, &c. is one of the greatest and profoundest mysteries of the Chri∣stian Faith, and hath an exceeding much deeper sense and consideration, than most apprehend, or than any can apprehend, but as it is opened unto them in the Life, Light and Spirit of Christ in their own particulars.

And therefore I do admonish and warn all, yea I obtest them, in the Power and Spirit of Jesus Christ, that they do not make any slight account of it, or undervalue this great and glo∣rious mystery, that shall be the eternal object of the Saints contemplation, for which (as among other things) they shall eternally adore, and admire the infinite goodness, wisdom, mercy, and power of the Lord in and over all his works. And if the mystery be not opened unto them, as aforesaid, let them be silent, and hold their peace, not meddling to measure the mysteries, nor this mystery of God, with the weak and shallow capacity of their own apprehensions. And seeing the Lord has given me some in-sight and knowledge thereof in a measure, and that by the Revelation of the Spirit and Life of his Son in my heart, I may not forbear to mention and declare somewhat of it unto others, which I warn and admonish all, that shall read or hear of it, to beware of judging of the same, but in the express sense, feeling, and opening of the

same Life and Spirit in their own particulars.

It hath been commonly taught and supposed, that the coming of Iesus in the outward, and his becoming man, had no further in it, but that the WORD, which was from everlasting, did as∣sume the true nature of man in Soul and Body ••nto an immediate union with it self, (commonly cal∣led the Hypostatical or Personal Vnion) and that this Manhood of Chri••t was conceived in a miracu∣lous way, by the Power of the Holy Ghost in the Virgins Womb. All which is willingly granted, and truly and cordially believed by me. But I say, there is yet a further thing in it, than they yet speak of, or apprehend, and it is this,

That even that holy Birth and Conception, as it had the real and true nature of man, so it had much more, viz. a certain Divine Perfecti∣on, (as I may so call it, through the wisdom given me of God) whereby it was not only the whole and intire Nature, or Birth of Manhood, but was more, yea much more than a man. It's true, it is commonly granted, that Christ was more than a man, yea both God and man, which is true: but yet they do not apprehend the thing, whereof I speak. For, tho they grant Christ was both God and man, yet they do not apprehend nor acknowledge, that that Birth had any thing of its own nature, more than the Birth of any other man, which, I say, it had, according to the Revelation of God given me, concern∣ing it. And this is demonstrable also from Scri∣pture: ••

But I shall soon put an end to both these rea∣sonings, and yet also speak or declare freely that which is given me concerning the same, (and in plainness so far as the nature of the thing can ad∣mit.) I say then, that neither is the God-head it self conceived or born in this Birth, nor yet is it a particle or portion thereof. For I confess, to say either of these two, were very unsound, and is al∣together contrary unto and inconsistent with the dignity and Glory of God. And as for the God-head (to speak properly) it is not discerpible into particles.

And thus I have plainly cleared my self of the least ground of suspicion of Blasphemy or un∣soundness, as to the nature and dignity of the God-head, that is, without all variableness or sha∣dow of change.

And now to that question, viz. If that Birth have in it, (and that substantially) and in its very nature somewhat above the common nature of man, what can it be but the God-head it self.

I answer: Yea it hath, and yet it is not the Godhead it self, but a certain middle nature, sub∣stance, or being, betwixt the God-head and man∣kind, that is as far, yea and much farther trans∣cendent in Glory above the common nature of man, as the nature of man is above the nature of the beasts; yea it is even above the nature of the Angels.

This will be thought the more strange of by many, because they have been commonly taught

and have commonly received it, that there is no middle substance betwixt the God-head and us, at least as to the inward; for they have supposed, that the spirit or mind of a man or an Angel, is next unto the God-head, which I deny, for the Heavenly or Divine Substance or Essence, of which the Divine Birth was both conceived in Mary, and is inwardly conceived in the Saints, is of a middle nature.

Now this middle Nature I call a Divine Sub∣stance or Essence, not as if it were the God-head it self, or a particle or portion of it, but because of its excellency above all other things next unto the God-head, as on such an account men do call other things Divine (which are very excellent) yea some call Holy men Divine, and some call these, who teach the things of God, Divines, as Iohn, who wrote the Revelation, is called Iohn the Divine.

Also, this excellent and intermediate being may be called the Divine Being, on such an ac∣count, as because the God-head is most imme∣diately manifest therein, and dwelleth in it, as in the most Holy place, or Holy of Holies. For thus, even according unto the manner of men, we commonly say, such a place, in the outward, is such a man's being, because of his dwelling or a∣biding there. And so it may be called the Divine Essence or Being, for that God doth dwell in it, though he dwelleth in himself also, and so did from everlasting. And truly I cannot but in

Charity construe this to have been intended by some in some other places, who affirmed, that Christ as man, was born of the Divine Essence or Substance, for so say I, according to the foresaid explanation, that he was not only born of it, but of the essence or substance of man also, thro' Mary.

And thus he was both the Son of God and the Son of Man, according to his very birth in Mary: and therefore even according to that birth, he hath a Divine perfection and virtue, and that sub∣stantial, above all other men that ever were, are, or shall be, who is the Heavenly Man, by vertue of which Divine Perfection he was united with God in an immediate manner, and replenished with such a fullness of the God-head, as no other man, or men are capable of: yea by vertue there∣of the fullness dwelt in him bodily, as the Scriptures declare.

And this Divine and Super-eminent perfection of this birth above the common nature of man, yea of Angels, is that wonderful nexus, tie, or bond betwixt God and him, through which he hath immediate union with him; yea it is, and may be called the union, viz. that by which God and man is made one, and such and union as no other Creature hath, or ever shall have, for that the union of God with all other creatures is but mediate, whereas this is immediate. Wherefore he, and he alone ought to be called Iesus Christ, both God and Man, and no other. And by this

Divine Perfection he carrieth the Image of God, in his very outward birth: as also he carried in the same the true nature and image of Man, through his partaking of Marys substance.

And thus he hath our whole, and perfect true nature, as man, being like us in all things with∣out sin, in Soul and Body, so he hath also some∣what, even as to his Soul and Body, much more excellent, than all other men, and that substan∣stially: so that his body hath not only the per∣fections of our body, but also much more, be∣cause of its being generate, not only of the Seed of Mary, but of a Divine Seed, and his Soul hath all the perfections and properties, which the Soul of man in innocency hath: but it hath also much more excellent properties and perfections, and that substantially. And therefore his body tho it could suffer death, yet it could not suffer corruption, and his Soul could not sin, nor be corrupted with Iniquity, but did ever suffer under it, and by it, which Soul of Christ is the Quicken∣ing Spirit, as Paul hath declared, 1 Cor. 15.

Now because of the wonderful and Divine ex∣cellencies and perfections of this birth, therefore it is ordained and appointed of God to be that Universal Balsam or Medicine, to cure and re∣store, not only all these of Mankind in Soul and Body (who shall receive him inwardly by Faith and Love) but also to cure and restore the whole outward Creation, from its Distempers and Cor∣ruptions, that are come upon it, through sin.

Yea this is the little leaven, that shall leaven the whole lump of this visible Creation, by its Pure, Heavenly, and Divine Vertue, into most won∣derful Sweetness, Purity, Vertue, Beauty, and Glory, whereby all things shall be made new, and that which is but natural, shall be, as it were, spi∣ritual. Yea this is indeed that Stone of the Wise-men, which by its touch shall in due time change, not only the Bodies of the Saints, but the Body of the whole Creation, and purge it from all its weakness and impurity. And truly another Philosophers Stone, even in the outward (at least to that Latitude, as it is commonly defined) shall men never find, but this, even this Holy and Divine Body and Birth, which now 1669 years ago was brought forth, through the Power of the Holy Ghost, in and by the Virgin Mary. For what can perfectly cure and restore the sick and diseased Body of Nature, either in man, or other things, but his incorruptible body, through the Power of the Spirit that dwelleth in it, who said, Behold I make all things new, and for whose coming to renew them all, the Creation is in∣vited to rejoyce, because of their being to be de∣livered through the same, from their Bondage and Vanity? Yet I shall not deny, but that it may be possible for men, through the Wisdom of God, to find out such a substance, as may do great cures on the Body of Nature, but I say it can never perfectly cure it: otherwise the Body should become immortal, which never shall be

through the Vertue of any other Body, but that of Jesus Christ, as is said. And, though such a Substance have been found, or may be (as supposing it, which could turn the other Metals into Gold) yet this were not the univer∣sal Bal••om or Stone, for even the purest Gold on Earth hath its Corruptions and Distempers, from which when it is refined, it will more excell, what it is now, than it at present doth excell the basest Metal, Stone, or Sand, or Turf.

And to the end that this excellent Body or Birth of Jesus Christ might be the more prepa∣red forsuch an effect, viz. To cure and restore all things, therefore it pleased the Father to give him up, both in Soul and Body, to suf∣fer such deep inward afflictions, sufferings and trials, for by these that hidden Divine Vertue and Perfection, which was in the center both of his Soul and Body, was raised up and brought forth (as into the circumference) even unto its fulness and perfection. According to which it is said in the Scripture, that he (the Captain of our Salvation) was made perfect thro sufferings, for so it is indeed as to all other things, which have any perfection or vertue further in them, than is manifest, as it were, hid in the centre, which perfection is raised up and brought into view or manifestation, through its suffe∣rings, as by mortification, calcination, melting it in the fire, heating it, pounding and pressing

it, bruising and squeezing, boiling, and many such kind of things, well known to Chymists and Physicians. And thus was our Blessed Lord used, both in his Soul and Body: his deep suf∣rings in both were like a Wine-press, which served to squeeze and press out the hidden Wine, that was in his Grapes, even that pure and pre∣cious Water and Blood, which came out at his Side on the Cross, and when in the Garden he sweat, that drops of Blood fell to the ground, these very drops of Water and Blood had a most excellent vertue in them, beyond what man's heart is able to conceive of, whereby they entred into the very kernel and quinte∣scence of the whole Creation, to its very heart, for its deliverance and restauration. And this was as a Seed, that was then sown in the very heart of the outward Nature, by which it is blessed of God in some measure, and through which it shall in due time be perfectly deli∣vered and cured of its vanity, corruption, and bondage.

Therefore it was, that at the sufferings of Christ, the whole outward Creation fell into a wonderful passion and suffering, in so much that there was a great darkness over all, and the very Earth was, as it were, rent, for that secret and excellent vertue, which went forth from him at his Sufferings, even in the Water and the Blood pierced into the heart of the body of the World, and wrought in it, like Physick

that worketh strongly, against the corrupt hu∣mours in man's body, that doth greatly affect the body with sufferings. And thus it was even fit, that the Creation should, after its man∣ner, suffer with him, which was to partake of such glorious effects, through his sufferings. And though the outward Creation be not yet cured, through the secret Vertue of that Wa∣ter and Blood, no, nor yet the Bodies of the Saints, yet in due time they shall, even through and by the Vertue of these Suf∣ferings.

But as I have said above, so do I again re∣peat it, that it may have the more weight, viz. that we are not too nicely to make a diffe∣rence betwixt the Influence and Effects of his outward and inward Sufferings, but to under∣stand them in a perfect conjunction, and that the end of his Suffering in both was this, viz.

1. Both to quench and allay the wrath of God, which was kindled both in Mens Souls and Bodies, and also in the whole Body of the Creation. And

2. To purifie and cure both Men, and also the outward Creation, from Corruption, Va∣nity, and Bondage. And so, in relation to Men, this I say, that the Sufferings of Christ, and his Obedience, Life and Righteousness, both inwardly and outwardly, hath a very blessed influence upon Men, both to remove the Wrath, and also to remove Sin the cause

of it, and to bring in everlasting Righteous∣ness, to cover the Soul with, by a real parti∣cipation of it, over and beyond all imaginary reckonings and imputation of man, (though the imputation of God unto man, ••we own.) And this I say further, that the Wrath is no further removed from Men, by Vertue of Christs Obedience and Sufferings, than Sin, that is the cause of it, is removed: and thus Justification and Mortification, and Sanctifi∣cation, go on equally. And by what is said, way is also made for clearing of that concern∣ing Christ, his bearing the Wrath and Anger of God for us; to which I say, he did so bear it indeed, that he bore it up from fal∣ling upon us, in its full weight, which if it had done, it would have sunk us into an eternal state of misery, and he stood in the way and bore it off, that it did not drown and consume us with everlasting Death and Destruction; but that he did bear the Wrath of God, ei∣ther in that manner or measure, which the damned in Hell do, or we should have done, had not the Lord recovered us, I altogether deny, for he could, and did satisfie the Father well and acceptably, without bearing it in that way.

But if it be queried, If he suffered by that wrath, when he stood betwixt us and it.

I answer, He suffered a trial and chastise∣ment by it, and so it is called a Chastisement,

but it could never be said, that the Father was offended or displeased with him, even while he suffered for us, for the Father was satisfied and well pleased in him in his greatest suffer∣ings, which he did bear, in most perfect re∣signation, love, and willingness, both to please his Father, and also to save and reconcile men unto God. And tho the Lord did not with∣draw that sensible comfort from him, when he suffered on the Cross, it was not for any dis∣pleasure towards him, but for a trial, and as is said, to raise up and draw forth that excellent vertue and perfection, that was in him, the more. So it pleased the Father to bruise him, and press him with sufferings, as in a Wine∣press, to the end that sweet Wine might come forth, that hath the vertue in it to cure men of their wounds, both in relation to wrath and sin. And so when he cryed forth with a loud voice upon the Cross, My God, &c. even there∣in and there through Vertue went from him, in that holy Breath or Spirit which had, and hath, a most effectual Influence upon both men and the creation, for their deliverance, as aforesaid, for nothing, that he ever did or suffered, was in vain, or without vertue and influence unto mens Salvation.

And thus having declared the great influ∣ence, which the very outward coming, Birth, Life, Sufferings, and Death, &c. of Christ, hath upon men, both for their Justification

and Sanctification; let us now see how and in what manner we should improve the same ef∣fectually, in order thereunto: For indeed we shall find how the Apostles did greatly improve and make use of it, in order unto Mortificati∣on, or dying unto sin, and living unto holi∣ness, and making progress therein, unto perfe∣ction. As to instance in some few examples.

Rom. 6.2. How shall we, that are dead to sin, live any longer therein? Know ye not that as ma∣ny of us as were baptized into Iesus Christ, were Baptized into his death, &c. See throughout the whole Chapter.

2 Cor. 5.14. For the love of Christ constrain∣eth us: Because we thus judge, that if one dyed for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, bu•• unto him, who died for them, and rose again.

1 Pet. 2.24. Who his own self bore our sins in his own body on the tree, but we being dead to sin should live to righteousness, by whose stripes ye were healed, Vers. 21. Because Christ also suf∣fered for us, leaving us an example, that we should follow his steps.

1 Pet. 4.1. Forasmuch then as Christ hath suf∣fered for us in the flesh, arm your selves likewise with the same mind. For he, that hath suffered in the flesh, hath ceased from sin, that he no lon∣ger should live the rest of his time in the flesh, to the lusts of men, but to the will of God.

By all which places, and many other, which could be mentioned, we may observe that the Saints made the chifest use and improve∣ments of the Sufferings, Death, and Resur∣rection of Christ, for the Mortification of Sin, and living unto God, in holiness and righteous∣ness, and that unto perfection; and did not sooth or please themselves to live in much sin and unholiness, and speaking peace to them∣selves therein, because of what Christ had done and suffered for them.

And now I shall sum up in a few words the particular uses and benefits, which the Saints receive, in order to a growing and proceeding in holiness, through the improving the Coming, Sufferings, Death, and Resurrecti∣on of the Lord in the outward, through the Power and Light of his own holy Spirit and Life, in and by which only they can improve them aright.

I. As his Coming, Birth, Sufferings, Death, Resurrection, &c. are presented and set before us, in the evidence and vertue of his own Light and Spirit in our hearts, so it is made a great occasion to strengthen both our faith in God, and our love towards him, forasmuch as our Lord God the Father of our Lord Jesus Christ hath given, by his outward coming, &c. as aforesaid, a very great and large testimony of his love and good will towards all men, for their Salvation, and of his patience and long-suffering,

in permitting men so to use his own dear Son, which was, as if it had been unto himself. Yea, herein he gave a most convin∣cing Testimony how he had born and suffered, with wonderful long-suffering the iniquities of men, which struck against his inward Life and Spirit of his Son in all ages and generations, be∣fore the wounding and crucifying it in them, as now they did against him in the outward. By which men might be greatly convinced, that the will of the Lord was their Salvation, in so bearing and suffering them, for had he not intended love to them herein, he might have eased himself of his adversaries in a Mo∣ment, and altogether delivered that tender Life and Spirit of his Son from its sufferings in them, and brought intolerable sufferings upon the transgressors themselves. Also herein the Lord gave a great testimony of his Power to save, in as much as tho he delivered up his Son to suf∣fer most deep affliction in and under sinners, yet in due time he raised him up again, even from death, and did manifestly set him over all his adversaries, according to the working of which mighty power he is able to save unto the uttermost all, that come unto God by him. And so these things being inwardly presented and set before the Soul in the Spirit and Light of Jesus Christ, are indeed very forcible and prevailing to work faith in it, both upon the mercy and power of the Lord, and so to rest

and stay its faith upon him, for its full and perfect Salvation, as also to work and beget love unto him, in the inward sense and feel∣ing of the wonderful love of God, as mani∣festing it self even so in the outward.

II. And yet more particularly the coming, sufferings, and death of Christ, as presented by his Spirit in the Soul, as aforesaid, have a very special influence to kindle most ardent love in it towards him, in the sense of that love of his so wonderfully manifested in the outward, whereby, for the Souls saving from sin and wrath, he so humbled himself by so many steps and degrees, and bore such indignities and sufferings as never any one did; and all in love to the Soul, and for it, and for its deli∣verance, as aforesaid, and that he should be manifest in the outward body, and suffer so deeply therein, even for the delivering our outward bodies also from sin and wrath; these things, I say, as presented and set before the Soul in his own Spirit, as it were, himself tel∣ling it in a particular way how he had hum∣bled himself, and what he had done and suf∣fered for it, are strong and prevailing occasi∣ons to work most ardent and dear love in the Soul towards him and his Spirit, and towards the Father also, whose free Gift of Love he is.

III. And they have indeed a great influ∣ence, when presented in his Spirit, as afore∣said,

to work in our hearts true and real re∣pentance from all our sins, yea and a perfect and universal hatred against them, as having a sense that our sins were the occasion of his sufferings, yea his deepest and heaviest suffer∣ings, even in his Soul in the outward, was through the burden of our iniquities, which he then did bear, so that the wounds, he got in his blessed Body, with the Nails, and the Spear, and the Thorns, and the violent Hands of Men, were nothing comparable to these wounds he had in his righteous Soul and Life, through the burden and weight of mens iniquities.

But how Christ did suffer under the iniquities of men and the spirit and power thereof, can ne∣ver be understood in any true measure, but by these alone; who are come to be acquain∣ted with a measure of his righteous Life in their own particulars, and to know a mea∣sure of redemption from sin thereby; such will feel how that righteous Life of Christ Jesus suffers by sin, and the spirit and power thereof, so that many times we have felt the Life of him in us to be deeply smitten and wounded, and deeply to suffer, through and by iniquity and the spirit of it, even in o∣thers, and in a whole country and nation, yea in some measure through the whole world. The reason of which is, because of that deep and near Sympathy, that his Life in the Saints

hath with the Seed of that Life, that is oppres∣sed in others, till it be raised. So that many, in whom this righteous Life is raised to reign in perfect dominion over all, its contrary in their own particulars, yet witness many times its deep sufferings, through its Sympathy with that Seed of its own nature oppressed and murder∣ed in others. So that indeed upon the matter this Righteous Life in none of the Saints will be wholly delivered from its Sufferings, till that of its own nature over all the World be raised up in all hearts, to reign with it in dominion, either in full love, or wrath.

And truly these deep Sufferings of Christ un∣der the burden of mens Iniquities really felt and witnessed by him, as in the Garden, and on the Cross, &c. I find the Professors know little or nothing of, for they conceive not that Christ suffered any other way by the burden of sin laid on him, then in that he suffered the Wrath of God, that was due to men for sin, and so they understand his bearing our sins to be only in re∣spect of the Wrath of God he did bear, which was not so, for he suffered much more deeply by the sins of the World and the Spirit thereof, because of that great and implacable contrariety and enmity, which sin and the Spirit thereof hath against his tender Life; which at that time had mustered up all its forces against him, the Lord permitting it so to be, that by his patient and meek sufferings, he might overcome it, as

indeed he did; and even upon the Cross Tri∣umphed over it, and gave the Spirit of Trans∣gression the greatest blow and wound that ever it got, which shall in due time by the Vertue and Power of his Sufferings be utterly slain, and extinguished in the Earth, and it filled with his Holy and Righteous Spirit. And this Spirit of Iniquity wrought what it could so to Eclipse and Vail the presence of God from his Righte∣ous Soul, as to take away that comfort and joy from him, which at other times he had, yet his Faith pierced through this Cloud, that it did not overcome him, but he overcame it, and sig∣nified his Faith in God, saying, My GOD, my GOD, Why hast thou forsaken me? which re∣spected that sensible joy and comfort: yet in the midst of this deep trial the Father was with him, in love, and in the Power and Vertue of that Love the Wrath became mitigated and qualifi∣ed towards men. And to speak properly, the Wrath was indeed against men, but never on any account directly against Christ, who did indeed intervene, and intermediate betwixt it and us, to bear it off, and qualifie it, as is above∣said; yet he could never suffer it, as the damned do, for he qualified it both in the Father's Love, and in his own; but the Wrath which the damned suffer, hath no such qualification. And truly we cannot judg that the Father was (to speak properly) offended or displeased with him, nay not on our account, nor do the Scriptures

speak any thing so, only it pleased the Father thus to try him, and make him perfect thus by sufferings, to the end he might overcome Sin and the Spirit thereof, in the more Glory, and might be the more fitted to help them, that are under Trials, as being touched with the feeling of our Infirmities.

IIII. Being presented in his Spirit, as afore∣said, they have also great influence, to raise in our Souls most fervent Breathings and Suppli∣cations unto the Lord, not only for his pardon∣ing and forgiving Grace, (for and because of his Son's Blood-shed, his Sufferings, and Death, &c. by which he procured or purchased it) but also for his Sanctifying and Mortifying Grace, even for an abundant measure of the Life and Spirit of Grace, whereby we may be enabled to die perfectly unto sin, and live unto God, in perfection of Holyness; so th••t the Soul may strongly plead with the Lord upon the account of Christ, that he may pour forth abundantly of his Grace, Life, Light and Spirit, because that the Lord Jesus hath purchased it abundantly, and hath opened the Fountain of the Father's Love abun∣dantly, by his Obedience and Righteousness, to the end that all Souls may come and draw out of that fulness of his, which he hath purchased, and is in him, even Grace for Grace, Joh. 1.16. both to justifie and sanctifie, and as much the one as the other.

V. Also these things presented in the Spirit,

as aforesaid, and in and thereby applied to the Soul, become very strong and forcible motives unto it to war against sin universally, and the Spirit thereof, to the utter killing and destroy∣ing of it, seeing it is the greatest enemy of that tender Life of Christ, which suffered so much on this account, even to the mortifying of the Soul unto sin, and saving it therefrom, so that if the Soul do not diligently apply it self unto a total mortification of sin, it doth nothing answer unto that love and good-will of Christ, in his sufferings, nor to the end thereof. They are also of the same force to move the Soul to follow after Ho∣liness, till it attain unto it, so as to be pure and holy, as Christ its Beloved and Spouse, who gave himself for her, that she might be holy, and to present her unto God, without spot or wrinkle, or any such thing, Eph. 5.27. Also how can the Soul but be moved to press after Holiness, seeing it inwardly feels, that the Righteous Life of Christ is as much eased and refreshed, and de∣lighted in its becoming Holy, as ever it was formerly Grieved and Burthened with its Ini∣quities?

VI. Our Blessed Lord in his outward com∣ing, Life, and Way of Conversation, Doctrine, Sufferings, and Death, &c. is a most noble and perfect example unto us, even the best that ever outwardly was, is, or shall be, that we might imitate his Vertues, and follow his Steps, in all Godliness, Temperance, and Righteousness, who

taught us most excellent Documents and Instru∣ctions of a Holy Life, both in Doctrine and Ex∣ample, and sealed the same with his most Holy and Blessed Sufferings, who knew no sin, yet so willingly suffered Death for Sin, gave us a most convincing Example, that we should Die unto it, and suffer it no more to live in us.

Now it is to be observed and remembred, that in all these Steps, the Sufferings and Death of Christ, &c. have these Influences upon us, not as they are presented unto us barely in our own Spirit, or as we do bring them to our remem∣brance thereby, and so make a working upon our selves, in our own thoughts and motions, for in so doing we shall never profit our own Souls, either in Dying unto Sin, or Living in Holiness unto God. Indeed we may thereby raise sparks of our own kindling, in the affectionate part, and work some effect in our hearts, which may be a shadow or likeness of these things, but can never be the things themselves, but as they are inwardly presented to the Soul in the Light, Life, and Spirit of Christ Iesus, and applied thereby, and that instantly and continually. For it is his Light, Life, and Spirit alone, which both gives the true Understanding of the Vse and End of these things, and also gives un∣to the Soul the living sense and feeling of them, and in a living and effectual way doth only, and can apply them unto the Soul, and whole Powers thereof, for the Working such suit∣able

Effects and Impressions, as are proper there∣unto.

But some may say, Seeing the outward Com∣ing, Sufferings and Death, &c. of the Lord Iesus Christ, as it is known and improved by the Soul is so effectual to work Faith and Love in it towards God, and for its Mortification unto Sin and living in Holiness unto God, would it not therefore seem that the knowledg of the outward Coming, Sufferings and Death of Christ, as aforesaid, is of absolute necessity unto every one, for the attainment of these things? For how can a Soul believe that God will be Gracious unto it, or is reconcileable with it, but as it looks upon that Testimony of his Mercy and Love, in sending his Beloved Son outwardly into the World, to Suffer and Die for our Sins, in or∣der unto our Reconciliation and Peace with God? Also how can it love God with that Purity and Fer∣vency of Love, which is according to the Gospel, but as it regards and considers that Testimony of his Love, in the Coming, Sufferings and Death of Christ in the outward?

ANSW. Indeed the knowledg of this out∣ward Coming, Sufferings and Death, is of very blessed use and advantage, and all who have it, should be very thankful unto God, who hath given us this Testimony of his Love, Good-will, Long-suffering and Power, in the outward com∣ing of Jesus Christ, for the more abundant help∣ing and enabling us to believe in him and love him. Yet this I say, though express knowledg

of his outward Coming, Sufferings and Death, is very profitable to beget Faith and Love in men towards God, as aforesaid, and ought to be highly valued in its place; nevertheless this ex∣press knowledg is not of absolute necessity unto Faith and Love, forasmuch as the outward Coming, Sufferings and Death of Christ may have, and hath a real and true Influence upon them, who know it not expresly. For, seeing he hath tasted death for every man, and given his Life a Ransom for all, it cannot be but that it should have an Influence upon all. Yea the A∣postle expresly mentions what it is, Rom. 5.18, 19. how that by the Righteousness and Obedience of Christ the Free Gift is come upon all, to Iustifi∣cation of Life. Look then, as many of Adam's Posterity suffer disadvantage by his disobedience, who never knew it expresly, so why may not many receive an advantage by Christ the Second Adam's obedience, even in the outward, who never knew it expresly? Yea, certainly they have, for how many Thousands have been Sa∣ved before Christ's coming in the outward; who knew it not expresly? And many, who knew something of it, it was but very darkly and un∣der Vails and Figures: yea, the very Disciples did not for a good time know of his Death, so that when he told them of it, they were asto∣nished, and yet they had both Faith and Love in some measure: seeing then that some had Faith and Love to God, and were saved, with∣out

the express knowledg thereof, before he came outwardly, why not also after his com∣ing, where his coming outwardly hath not been preached nor revealed? Yea has not God a way of saving Infants, and the Dumb and Deaf, who have not that express knowledg?

For now Christ is inwardly come in a Seed of Life▪ and Light in all, which is the Word of Re∣conciliation, by which men may be Reconciled with God, as they joyn and apply their minds thereunto: and in this the Lord God doth give a sufficient testimony of his love, mercy, good-will Long suffering, and Power unto every man, for his Salvation, whereby it is possible for him to attain unto the true Faith in God, and the true Love towards him, even according to the Gos∣pel. And in this Holy Seed the Sufferings of Christ, and how he bore the Iniquities of the Soul, and makes Intercession or Attonement unto God, may be learned in some measure, with many other things concerning Christ, in relation to him and his doings and sufferings in the outward, which was an outward and visible Testimony of his inward doings and sufferings in all ages in men and women in the Holy Seed.

And indeed we find, that this is only the true and effectual way of knowing the use and work of his Coming, and Sufferings, and Death in the outward, by turning, and having our minds turned inwards unto himself near and in our hearts in the Holy Seed, to know by an inward

feeling and good experience his doings and suf∣ferings in us, by being made conformable there∣unto. In which Holy Seed as it ariseth in us, such a clear Light shineth forth in our hearts, as giveth unto us the true knowledg of the Vse of his inward Doings and Sufferings, hence also such a precious, sweet, and powerful Life springeth up from and in the same Holy Seed, which doth with much sweetness and comfort, enable us to follow his example in the outward, in Faith, in Obedience, in Love, in Purity, in Patience, in Godliness, in Righteousness and Temperance, and all other things, wherein we are required to imitate him.

And this is the great loss we find people at generally, who seek to know the Vertue and Vse of his Coming, Doings, and Sufferings in the outward, by what they can outwardly hear or read of him, while as they remain estranged from his Light, Life, and Spirit, in the Holy Seed in their hearts; and yet they can never know the same but in this. And, Oh! at what great pains have many poor Souls been to imitate Christ in his Heavenly Vertues, by setting him as their Example be∣fore him, but meerly as the Letter or History declares of him? By which way yet they can never attain unto the true imitation or fol∣lowing of him, for there is required an inward Spring and Power of the same Life of Christ,

by which he did these things, to enable them to follow his Example, and all imitation, without the Soul attain to be endued with this Life (which it attaineth unto, through the arising of the Holy Seed in it) is, as if a man would, by much pains, set himself to mount up towards Heaven, and fly through the midst of it, like an Eagle, or Bird of the Air, which were impossible for him to do, even so as im∣possible is it for him to follow Christ in his Hea∣venly Vertues, Doings and Sufferings, but by being endued with a measure of his Heavenly Life and the Powers thereof, which are as Wings, whereby the Soul may indeed mount up as an Eagle, and follow Christ, flying with him through the midst of Heaven, yea, walk∣ing with him, and that without wearying, and running without fainting.

And therefore this is the true method and order, which we have found greatly blessed of God, which the Lord hath taught us to hold forth unto people, whereby they attain unto Holiness, to a being made conformable unto the Holy Life of Iesus Christ, and come to know the true and great End and Vse of his outward Coming, viz. In the first place, to point and turn their minds unto the Light of Iesus Christ, who hath inlightened them, and Every One, and hath sown a Seed of his Light, Life and Spirit in every one, unto which Seed

they should give the most inward of their Hearts, as a Ground for it to grow and spring up in, abondoning and forsaking all those things, which hinder its arising: whence then in due time such a measure of Light and Life ariseth therein, as gives them both truly to know Christ and to follow him.

GEORGE KEITH.