Concerning ORDINANCES.

HAving already spoken joyntly concerning this Sufferers Princi­ples and Doctrine, I come now to mention his way of worship­ing God, and what his Judgement and Practice was, as to Ordi­nances.

After that way which men call Heresie did he worship the God of his believing Fathers, Abraham and the rest, Acts 24. 14. He was for worshipping God in spirit and in Truth; such the Father seeks to worship him, Joh. 4. 23. He lived, walked, worshipped, prayed, spake in the spirit, and so, as the oracles of God, (1 Pet. 4. 11.) mini­string as of the ability that God gave him, that God in all things might be glorified. This language and way of Worshipping God, that is so despicable to man, is that onely which hath the praise of God. He kept the true mystical Sabbath, not thinking his own thoughts, &c. Esay 58. 13. He was baptized with the holy Ghost, and with fire. He did in such sort eat the flesh and drink the blood of Christ, that he was thereby brought into a conformity with Christ in his death, and had etern [...]l Life abiding in him, Iohn 6. 54. This is satisfactory to God in this point; that that answers his well pleasing. What further shall be said, shall not be in order to please, but instruct, convince and stop the mou [...]hes of gainsaying men, Tit. 1. 9.

He that worships God in the power of the single or double portion of the spirit of Christ, does undeniably worship him in spirit and truth: The power of godliness comes in with this new creation Spirit. All Worship, Righteousness, Ordinances, or whatever, performed but in the ren [...]wed, reformed, enlightned, gifted, adorned state of our first-creation spirit, amounts but to the form of godliness, that faith that may be shipwrack'd, that interest in Christ, and that good conscience that may be lost, 1 Tim. 1. 19. They that have not the divine na­ture, in the sence above expressed, (2 Pet. 1. 4.) are blind and can­not see afar off, ( vers. 9.) they discern not the land of distances, the new Ierusalem. They may have great illumination, excellent gifts, and in the confidence of these they say, they see, what get they by that? Therefore their sin remaineth, ( Iohn 9. 41.) that is, is unpar­donable; there remaineth no more benefit of Christ's sacrifice to them. There remaineth onely at last, (upon final refusal and resistance of the [Page 44] new-creature life, spirit, and way of worship) nothing but a certain fear­ful looking for of judgement and fiery inignation, which shall devour the ad­versaries, Heb. 10. 27. and Chap. 6. 4, 8. Their light, their seeing, takes away all cloak for their sin, Iohn 15. 22, and 24. The warning which the true spiritual watchman gives them, if neglected and de­spised by them, does dangerously set forward this work, (through their miscarriage under it, and becomes a savour of death to them, ( Act. 13. 40. 41.) but even so, a sweet savour to God, as prospering in the thing whereto he sends it, and accomplishing his pleasure, 2 Cor. 2. 16. Esay 55. 11.

These keen concisionists, that cannot afford a good word for the true circumcision, that worship God in the spirit, and have no confi­dence in the flesh, or in the knowledge of Christ after the flesh, they are hot about the outward circumstances of worship, time, place and the like. Christ reproves them in his answer to the woman of Sama­ria, at Iacobs Well; Neither in this Mountain, nor at Ierusalem, shall ye worship the Father, but in spirit and truth, Joh. 4. 23. Neither in this Form nor that, but excluded out of all Synagogues has the true Church and Spouse of Christ been worshipping God this twelve hundred Years and upwards, in her mourning persecuted wilderness-conditi­on, out of which she is shortly to appear and speak for her self. By this Sufferers reckoning the time, times and half a time, or, three years and a half, are very near expired, those forty two moneths, and one thou­sand two hundred and sixty days, prophetical for years, all which do cha­racter and point out the same Epocha in Daniel and the Revelation, for the Churches abode in the Wilderness from the time of her flight, mentioned, Rev. 12. 6. She will very shortly be called up out of the wilderness, by the name of Shulamite, which comes from the same word that Solomon and Salem do, signifying Peace. This true peace­able Pilgrim and Spouse of Christ, that in her Life and Testimony hath been so disgustful to this world, out of which she is chosen, (as to be reputed by all the Inhabitants of the earth, a wrangling Heretick, a Blasphemer, and one that turns the World upside down) will shortly come up out af her political grave, or exclusion from all authority or allowance in Church and State, into the exercise of true Christian Po­lity in both, in association with the holy Angels, who with the risen Witnesses will make up the two hosts, before whom no opposite power of contradicting man wil be able to bear up. See for this, Cant. 6. 13. Return, return, O Shulamite, return, return, that we may look upon thee: What will ye see in the Shulamite? as it were the company, or dance of two Armies, Mahanaim; relating to Iacobs two hosts of Angels and Men, [Page 45] when he was to meet Esau, ( Gen. 32. 1, 2.) and importing the vi­ctory these two obtain over all their enemies, as also their dance, or triumphant rejoycing after the victory. And all this yet amounts but to the preparatory work, for the second coming of Christ, by plucking up every thing that offends; so as at last there may be nothing to hurt in all the holy mountain, Mat. 13. 41. Esay 11. 9.

But how shall the risen Witnesses handle their enemies, when spi­rited and set upon their feet, as a Nation born at once, and in one day? Esay 66. 8. Rev. 11. 11. 'Tis answered, fire shall proceed out of their mouth to devour any that would hurt them, and in this manner must they be killed; that is, at the desire of the believing, risen wit­nesses, angels that are a flaming fire, ( Psal. 104. 4.) will destroy any men that oppose them. Fire goes out of the saints mouth, that is by prayer to God, on which the angels are commissioned to do execution immediately and irresistibly, without more ado. Thus fire went out of Elias his mouth, to devour the two Captains and their fifties; Angels were the executioners, 2 King. 1. 9, 12. Those acts of Elias were but Types and shadows of what will be done in the end of the world, at the winding up of all dispensations, towards the highest, even the personal coming forth of Christ with all his New-Ierusalem Armies following him, Rev. 19. 14. As to what will be performed by the risen Witnesses, relation is had to Elias and to Moses, Rev. 11. 6. Where 'tis said, They shall have power (as Elias had) to shut heaven that it rain not, and to smite the earth with Plagues, as often as they will, as Moses did in Egypt: It may appear what work one Angel can make with whole Armies of men; a hundred fourescore and five thousand As­syrians were slain by an angel in one night, in the Leagure before Ierusalem, 2 King. 19. 35.

But to return from this Contempla [...]ion of the true New-Ierusalem spirited Church and Spouse of Christ, and what she will do when she comes out of the Wilderness, consider we a little the general posture of all visible Churches, even at this day, as this Sufferer hath left it represented to us, in writing.

Thus in brief you see his Judgement concerning the Church.

Concerning BAPTISM, he writes thus.

So much in brief of his Judgement as to Baptisms.

He was for Breaking of Bread in a way of Christian communion, and any other useful Observations, could he have found them practi­cable in the Primitive Apostolical purity, spirit, and way, which what hopes he had of, in any visible Form allowed by man, while the true Church is in the Wilderness, cannot be difficult to conjecture.

Such Meetings as he found to approach nearest to the Apostolical Order, (as to liberty of Prophesying one by one, &c. 1 Cor. 14. 31.) he most approved, and frequented.

Concerning the SABBATH.

HE accounted the Iewish Sabbath Ceremonious and Temporary, ending upon the coming of the Son of man, who was Lord of [Page 49] the Sabbath day, Mat. 12. 8. And if he had thought that which is com­monly observed in the room thereof, to be rather a Magistratical In­stitution among Christians, in imitation of the Iewish, then that which hath any clear appointment in the Gospel, the Apostle would not have him judged for it. One man (saies he) esteems one day above another: another esteemeth every day alike. Let every man be fully perswaded in his own mind. He that regardeth a day, regardeth it unto the Lord, and he that regardeth not the day, to the Lord he doth not regard it, Rom. 14. 5, 6. This I can say, he usually took the opportunity of spending more time in exercise and prayer in his family, or other Christian Meetings on that day, than on any other.

And will any yet say he was a Sabbath breaker? If they do, see what company we may find for him under that imputation, Iohn 9. 16. The Pharisees said, this man is not of God because he keepeth not the Sab­bath day. So Ioh. 5. 16. The Iewes did pe [...]secute Iesus and sought to slay him, for curing the impotent man at the Poole of Be [...]hesda [...], and bidding him take up his bed and walk, on the Sabbath day. Yea, with this they joyn another sad charge, as they reckon, that he had not onely broken the Sabbath, but said also that God was his Father, therefore they sought the more to kill him, vers. 18. And John 19. 7. They answer Pilate, we have a Law, and by our Law he ought to die, because he made himself the Son of God. What strange work do the Sons of Men make with the Sons of God, with the spirit, wisdom, righteousness, glory and king­dom of God? It was the religious professing Iew that Crucified Christ, and persecuted Paul where ever he came. Pilate, the Roman Magi­strate would have acquitted Christ; and Paul rather appeals to Caesar's Judgement seat, than appear before the Iewish Consistory, Act. 25.

The true spiritual Sabbath is to be continually kept, as it is chara­ctered by Esay, Chap. 58. 13. consisting in a [...]c [...]ssation from the single activity, thoughts, words and ways of our spirit, which is but letter, and in the performance of all duty, by power of the communicated spirit of the new creation, springing up in us, which alone is worship­ping God in spirit and in truth, after his own heart.

He was for taking all opportunities of assembling our selves together, to instruct and exhort one another, and so much the more as we see the day approaching, (Heb. 10. 25.) Looking for and hasting unto the com­ming of that day of God, wherein the Heavens will be dissolved, and the Elements will melt with fervent heat, 2 Pet. 3. 12.

He was such a right spirited Latitudinarian as Paul was, (1 Cor. 9. 20.) became all things to all men, that by all means he might save some.

He was against the exercise of a coercive Magistratical power in [Page 50] Religion and Worship; and for the single Rule, Power, and Autho­rity that Christ himself claimes, as his peculiar prerogative in and over the hearts and consciences of all men. How grosly inconcin­nous must it needs appear even to the common reason of all mankind, that such as take upon them to be Magistrates and Rulers, whether the People will or no, as it often falls out, yea, or though freely chosen, should give the Rule to all others Consciences, in point of Religion, when they many times have no Religion at all in themselves, nor any other Conscience but a dead or feared one, hardened in the most brut­ish vilenesses, that the basest of men can be guilty of? But if the Magistrate do plausibly pretend to something of Religion, what a chang [...]ble thing will Religion be at this rate? as [...]ickle as the Magi­strates Judgement, at least as his person, for the next Ruler may be of another perswasion, as this Nation hath experienced off and on, be­tween Popery, and the Protestant profession, in Hen. 8. Ed. 6. and the two Queens, Mary and Elizabeth.

Concerning PREACHING and PRAYER.

FIrst, I ask, are all Preaching and Praying amongst those that call themselves Christians? Ordinances and Institutions of Christ? Then the Popist Mass, and Jesuites and Friers Sermons are his Ordi­nances. The Ordinances of Christ are to be distinguished from all counterfeit imitations of them, by the spirit and way of performance, and by the matter that's delivered, as carrying its own evidence in the Consciences of the hearers, to be the very truth of God, 1 Cor. 14. 25. 2 Cor. 4. 2. and 5. 11. Satan will be found at last to have had the greatest hand in all such Ordinances, Praying, Preaching, and what ever else, that for spirit, manner and matter, are performed in a way of enmity and contradiction to the true spiritual believer and his more excellent way.

The usual practise of this Sufferer was to spend an hour or two eve­ry evening with his Family, or any other that were Providentially there, and as much both morning and evening on the first day. He was of that truly bounteous, princely, communicative spirit, noted in the Spouse, Cant. 7. 1. Rich in good works, ready to distribute, willing to communicate, (1 Tim. 6. 18.) [...]to make manifest the savour of the knowledge of Christ (that himself had deep and large experience of) in every place, 2 Cor. 2. 14. His gravity, purity, and chastness of spirit was very exemplary. He held out in the midest of all the late [Page 51] Apostacies and Changes. He was stedfast and unmovable, alwayes a­bounding in the work of the Lord, and his labour was not in vain [...] as he well knew, 1 Cor. [...]5. 51. So assiduous was he in continual searching of the Scriptures, waiting upon the Lord in Faith and Pray­er, for more full discoveries of his mind therein, that it was faid of him, Put him where you will, if he may have but a Bible, he is well enough; as Iansen, (of whom the Iansenists in France) reckoned himself with Austin.

But what can be said for his Allegorizing the Scriptures? Here's another Branch of this Sufferers Charge from men, wherein he shares with the learned Origen.

The Charge against Allegorists, usually runs at this rate; That by Allegorizing the Scriptures, they carry them quite out of their native sig­nificancy and intendment, wresting and forcing all to their own purpose and conceit, and so frame Divinity Romances, what Conclusions, and Bodies of discourse they please. To this miscarriage, men of the most [...]oaring, curious and searching capacities are reputed most liable. Jesuite, mas­ked Papist, no title is thought bad enough for such men, by their igno­rant adversaries, in their blind zeal.

We have but fragments of Origen, (that famous Allegorizer, and diligent Searcher of the Scriptures) and those, translated out of Greek into Latin, and handed to us by his enemies; so that it may seem dubious, when we read the small remains of his thousands of Books, whether we read the genuine Issues of his Contemplation, or the spu­rious Interpolations of some other man. 'Tis agreed on all hands by friends and foes, that he was a person of more than ordinary tall­ness in Understanding, and that he did fairly offer at a more pertinent disquisition into the whole bulk of intelligibles, Divine or Philosophi­cal, than was usual. And how was he handled? what said they of him? That he was a temeratious, daring Fanatick, quitting the plain truths of Scripture, and bewildring himself and followers in diaboli­cal Phantasms, being perverted through his great learning, on which account he was oft persecuted and dragg'd along the streets.

Concerning Allegories and Allegorizing the Scriptures.

VVHen one thing is said, as Type, Letter, or significant Figure, through which another, farther and more excellent thing is meant, and to be understood, that is an Allegory, which he that ex­pounds [Page 52] must Allegorize. Whether then there be not as much need of Allegorizing the Scriptures as of understanding them, or whether there be any other possible way of interpreting them, so as to disco­ver the whole counsel of God therein, detect Satans whole mystery of iniquity, and render men wise unto Salvation, shall appear by and by.

There are two sorts of Allegories in Scripture, perfect and mixt. Perfect are purely allusory, when all the expressions are naturally suited to the person or thing first spoken of; but much more accurate­ly, to some more excellent person or thing that is to be understood thereby. An Allegory mixt or but partly allusory, is when some one of the expressions onely are applicable to the type, some inferiour person or thing, and some onely to the antitype, quite over-reaching and leaving behinde them the natural of historical shadow, and pitch­ing singly and expresly on the spiritual and mystical substance, the more excellent person or thing that is to be understood. Of this sort we find many Allegories in Scripture, where Christ is typified and re­presented by other persons, who when they are spoken of in that capa­city and intendment, some of the expressions outpace the shadow, and are not at all applicable, save meerly and singly to the very person of the Messiah. Thus (amongst others) Melchizedeck, (who met Abraham returning from the slaughter of the Kings, Chederlaomer and the rest) is said to be without Father, Mother, or descent, having neither beginning of dayes, nor end of Life, but made like unto the Son of God, a Priest for ever, or of the everlasting Order, Heb. 7. 1, 3. This points us back to Psal. 110. 4. and that yet more backward, to Gen. 14. 17. If Sem here were the type, (as many Iewish Rabbins affirm) those expressions, without Father, Mother, Descent, or beginning of dayes, are not at all applicable to him, but singly to Christ himself. Sem was the most righteous Son of Noah, a Teacher of righteousness as Noah was, called therefore properly Melchizedeck, that is, King of righteous­ness, and King of Salem, that is, Peace, from the place he was chief Governour of, afterwards called Ierusalem, from Iireh and Salem, (the place where Peace shall be seen, as type of the heavenly Ierusa­lem) occasioned by Abraham's offering Isaac there on Mount Moriah, where David saw the Angel by Araunah's threshing-floor, and Solo­mon built the Temple, Gen. 22. 14. 2 Sam. 24. 16, 17. 2 Chron. 3. 1. Sem, on the accounts mentioned, might fitly be called, King of righteousness, and King of peace, (Heb. 7. 2.) but much more fitly yet may Christ be so called, in whom all the righteousness of the first Co­venant and all the peace that's to be found in the second, kissed each [Page 53] other in the second, and were the summe of his Ministery, Psal. 85. 10.

But to proceed, shall I ask a bold question? What else can the whole Scripture be, as to the saving truths and doctrine thereof, but an Alle­gory, in case it be presumed to speak intelligibly to humane understand­ing?

The main things signified in Scripture are things spiritual and eter­nal, things not seen, (2 Cor. 4. 18. Heb. 11. 1.) not at all immedi­ately and in themselves discernable to meer humane understanding. The natural man receiveth not the things of the spirit of God: they are fool­ishness to him; neither can he know them, because they are spiritually dis­cerned, 1 Cor. 2. 14. What then is to be done? Either Christ in his own personal discourses, as also by his Prophets, Apostles and Evan­gelists, must condescend to gratifie the capacities and understandings of men, by representing spiritual and heavenly things to them, through such natural, earthly Mediums, as are suitable and adaequate objects to humane understanding, or else 'tis as if nothing were said. What is no wayes intelligibly spoken, is as not spoken. Spiritual things in their own naked essence and properties are uncapable of expression by a sound of words. Words, that are the meanes of humane converse, even at their best, and in the original language, are but the proper signifiers of natural things.

Adam by giving Names to the Creatures, Gen. 2. 19, 20. discover­ed his compleat Philosophical prospect into and knowledge of them in their hidden qualities essences and properties, which the dim fight­ed reason of fallen man, hath since been a pittiful bungler at. Solo­mon's Physicks, and his book of Plants and the three sorts of Animals in air, earth, and water, (Birds, Beasts, and Fishes 1 King. 4. 33.) were it yet extant, (as some think it is, in Presbyter Iohn's Library at Amyra) would doub [...]less appear a great masterpiece in that kind, transcending all the Wisdom and disquisitions of the learned Greeks. Hebrew words were fitted to the things they signified. There was a certain connexion between things and words. All other words, as they come less or more near to the Hebrew, do more or less signifi­cantly represent the things meant by them. The more any Language recedes from the Hebrew, the more it is confounded by humane chan­ges and additions, the more obscure and difficult means are the words thereof for conveying the knowledge of things to us. Homer and other Greek Poets and Philosophers set themselves therefore to Etymologi­cal learning, by reducing the primitive words in other languages to their Hebrew roots, and then the Derivatives to those Primitives. [Page 54] This they laboured in, as the most notable means conducible to the knowledge of things. Then Chrysippus, Demetrius, and abundance of others, writ Books of Etymologie. Then the Latins, receiving Learn­ing as well as the Empire from the Greeks, steer the same course, in order to Etymological discipline as the choicest means to lead men into the knowledge of things. Cato, Varro, and other antient and famous Latines writ many Volumns to this purpose. Of later times, on the same account, did Iulius Caesar Scaliger, compose a hun­dred and ten Books de Originibus. Then Ioseph Scaliger, (Son of Iu­lius) Lipsius, Casaubon, and many others steered the same course.

But when all comes to all, were we reduced and advanced into the perfect knowledge and exercise of the Original Tongue, what then? All the words thereof at best, are but the adaequate signifiers of natural, first-creation things. All these things and words too, are but the types, letters, shadows, resemblances, rhetorical figures, and sig­nificant expressions of spiritual, heavenly, new-creation things. If this be true, what can the main bulk of Scripture be, but an Allegory? Spi­ritual things expressed and signified by Natural, and the words thereof from the beginning of Genesis to the end of the Revelation, and that in the typical histories, & persons, as well as in the sacrifices, ceremonies and parables thereof? What jejune and feeble Interpreters of Scripture then must they needs be that cannot Allegorize it, nor therefore endure that others should?

The whole first Creation, without humane words, is a piece of dumbe but significant Rhetorick, to express the second, and things thereof. The heavens declare the glory of God, and the firmament sheweth his handy work, Psal. 19. The invisible things of God from the creation of the World, are so intelligibly represented and expressed to humane under­standing, by the things that are made, as to leave men without excuse for neglect of their duty towards God. Rom. 1.20. Raymund, de sabunde, seems to have spoken notably towards the exposition of this creature Book.

As the first whole creation in general, is letter, shadow, and ex­pression of the second, so more particularly, is the first Adam in his primitive natural perfection, type, letter, or figure of the second, and of what he himself was capable to be made and in all probability was made by a new creation in, the second.

Paradise, Canaan, the earthly Ierusalem, Mount Sion, &c. all are Types, Letters and significant Figures of the heavenly. The three sto­ries in Noah's Ark, ( Gen. 6. 16.) as also the three distinct places in Moses his Tabernacle and Solomons Temple, the outward Court, the Holy, and then the most Holy Place ( or Holy of Holies) as they are [Page 55] Types of Christ, so of his followers too, as to the three parts of their composition, Body, Soul, and Spirit, 1 Thes. 5. 23. Man is the Ta­bernacle of God, the Temple of the Holy Ghost, 1 Cor. 6. 19. His Body is the outward Court, what's done in that, is exposed to the com­mon view of all. His Soul is the holy place, furnished with the lamps of the spirit, excellent spiritual gifts, (for the raising and enlighten­ing of humane understanding) resembled by the seven lamps that stood over against the twelve shew-bread Cakes, ( Exod. 25.) which signified the light of the Law, or ruling power of enlightened humane Understanding, in which the twelve Tribes of Israel were to walk, who were shewed; represented or propounded before God in the Temple, over against the Candlestick, but without the Holy of Holies. Those twelve Cakes (laid on the Table, fresh every week) were therefore called the bread of proposition, and shew-bread. But the Spirit of Man, or rather, the spiritual mind is to be the most holy place, for God himself to dwell in.

This is the new-creature principle of marvellous light and eternal Life, by which the Lamp or Candle of single humane Understanding is put out, swallowed up, and transformed into a better and more ex­cellent, the Light of the Sun. The Lamp of Man's Understanding, till transformed, has nothing to do within the Veil. The New-Ierusalem state of Life is so far from needing Man's intellectual Candle-light, that angelical-star-light, yea the sun-light of Christ's own natu­ral perfection is out-shined there, by the light of his Spiritual form, which is sevenfold brighter. There's no need there of man's Candle, or of the Light of the Sun, or Moon, for the glory of God lightens it, and the Lamb is the light thereof, Rev. 21.23 and 22. 5.

What are (in general) all the Sacrifices and Ceremonies in the Old Testament, but significant Types or Expressions of what we are to be or do in the New? The Sacrifices, Beeves, Sheep, and Goats, taught and declared primarily the Sacrifice Christ was to make in his own person; and secondarily also the sacrifices, that all his true fol­lowers are to make in their persons; that holy and acceptable sacrifice of our rational Life and powers thereof, at best, under the fire-baptism of God's spirit, required, Rom. 12. 1, 2. that so we may be trans­formed and grow up into the spiritual powers of eternal Life, hid with Christ in God, (as our true interest and grand concern) without which we cannot be saved.

For persons; Adam, Enoch, Noah, Sem, Abraham, Isaac, Iacob, Ioseph, Moses, Ioshua, Sampson, Samuel, David, Solomon, and many o­thers, were they not Types, Letters, or significant Figures of Christ? [Page 56] Cain and Abel, Ishmael and Isaac, Iacob and Esau, were Letters and Types of two Seeds or Births of Christ in Men; one after the flesh for the cleansing them from the corruption of Nature; another after the spirit, which delivers them by degrees from corruptibility, as be­fore from corruption, till mortality be swallowed up of Life.

Do not the Typical signifiers of Spiritual things, in Moses and the Prophets, hold on all along to the very end of the Revelation? What's the New Ierusalem character'd by at the very last, but by the twelve precious stones in the High Priests Pectoral, which also signified the twelve Tribes of Israel? Are any so bruitish as to imagine that those glittering trifles of the East, the Iasper, Saphire, Emrald, Chrysoprase, and the rest, are litterally and really to be found in the heavenly Ie­rusalem, Rev. 21?

Does not Paul Allegorize the history of Abraham, Sara, Hagar Ish­mael and Isaac, as representing Christ, the true Father of the faithful, and as a twofold Husband to a first and second Covenant-Spouse, which bring forth two sorts of Children, one after the flesh, another after the spirit? The former of these Children (arriving onely at the practical and experimental knowledge of, and conformity with Christ in the flesh, or in his fleshly, changable manifestation) perse­cutes the other, the true Isaac, the spiritual circumcision, that's born of Christ after the Spirit, and brought into a likeness and conformity with him in his unchangable creature state, Gal. 4. 22, 31. Rom. 8. 1. Christ is that twofold Husband, (mentioned, Rom. 7. 1, 2, 3.) married first to a first-Covenant-Spouse; then dies. Unless that first Spouse be content to pass with him under the fire-baptism, drink of his cup, taste of his death, in order to be brought into conformity with him therein, she never meets with him or sees him more, to her comfort. Her Husband is dead, but alive again, and lives for ever more, Rev. 1. 18. The Wife also must die with him, or she cannot come to live with him for evermore, 2 Tim. 2. 11. How die, or to what? To the Law, or in the Ruling power of our own natural, first-creation Spirit, activity and principles, however renewed or adorned, that so we may come to live under grace, the law of the spirit, or spiritual, eternal Life, in the ruling activity and principles of that more excel­lent spirit we receive from Christ, as a transcript of his heavenly man­hood in us, by the new creation. This is that onely, under the Go­vernment whereof, Paul dares warrant us safe from sins ever recove­ring dominion again, Rom. 6. 14. This is that state of Life onely, in which, as married to him that is risen from the dead, we may bring forth fruit unto God, in the newness of the Spirit of our new creation, [Page 57] not in the oldness of the Letter of our first-creation Spirit, as is signi­fied, Rom. 7. 4, 5, 6.

The cleansed state of our first-creation Spirit, amounts but to the renewed old man, not the new: but to the circumcision of the heart, in the letter of the first-creation, (not by the spirit of the second) whose praise is of Man, not of God, Rom. 2. 29. This makes but the concision, that are of a diminutive, narrow, dogged, snarling nature towards the true spiritual circumcision, or circumcision of the heart in the Spirit, whose praise is not of men, but of God, Phil. 3. 2, 3.

There may be a little dark interval in the passage the first wife of Christ adventures to make through death and the grave, in order (and with full assurance of hope) to meet with him again in the bet­ter Life of the Resurrection. But she will soon find her own again with usury; the quitted and resigned activity, and ruling authority of her own corruptible spirit, (which brings her into the true mystical grave and conformity with Christ in his death) in the raised and advanced condition of the same spirit, into harmony with and subjection to Christ, in her superinduced, incorruptible new-creation form and Life. This is the mystical Resurrection the spiritual believer has re­al fellowship with Christ in, even while yet in the mortal Body. Such fellowship of Christs sufferings, conformity with him in his death, and power of his resurrection, Paul lived in the experience and long­ed for the full accomplishment of, Phil. 3. 10, 11.

This passage out of the Life of our first-creation spirit and form, in­to that of the second, being gradual and leisurely, and the tempter laying all his engines of battery against those that are attempting this way, and Christ for a little moment hiding his face, or withdrawing that kind of comfortable presence, he had afforded the soul in his first-marriage-union with her, that after a little while he may with ever­lasting mercies have compassion upon her, in the second; these things considered, 'tis no wonder she sits for a little season, as a disconsolate, fruitless Widow. But God bids her be of good cheer, for more shall be the Children of the desolate Widow, than of the first married Wife, Esay 54. 1. And Christ gives that long and most solemn ex­hortation to his Disciples in the 14, 15, 16, and 17 Chapters of Iohn, to this very purpose, to establish and support their hearts in this passage (so dark and dismal to flesh and blood) into the Life and glory of the Resurrection. Upon his fleshly departure and dis­appearance, as their Bridegroom in that first way, he knew they would have a little mourning season of it, Mat. 9. 15. and therefore sets himself to comfort them before hand with the expectation of what was [Page 58] to follow. You shall have another Comforter, saies he, meaning himself in the spirit and glory of the Resurrection. I will not leave you comfort­less, Orphans and Windows, I will come to you, after a little while, Io [...]. 14. 16, 18. To the very same purpose is that, Esay 54.7, 8. For a small moment have I forsaken thee, or withdrawn my self from thee, as to my fleshly and first kind of manifestation to thee, which looks like wrath, but with great mercies, and everlasting kindness will I gather thee up to my self in my second and more excellent glory, and become thy husband in the new and everlasting Covenant, saith the Lord, thy Redeemer.

Both these Dispensations are on foot still, Christ yet communi­cates himself to the souls of men in his fleshly way of manifestation, bringing them into conformity with that holy state of his earthly man­hood, which makes the legal Christian, first-covenant professor and Wife of Christ, on this side the cross, the grave, the crown. His with­drawing from them as to this appearance and the fruits of it, is of the same import, as his withdrawing from his disciples when he was actu­ally & personally in the flesh. He was then litterally in the flesh in his own person, but he was even then but mystically in the flesh as to the persons of his disciples, as God manifested in their flesh; & so he is in all that thus experimentally know him but after the flesh now. Their so being in Christ Jesus, knowing of him, and walking in him but after the flesh, does not free or secure them from apostacy, (2 Pet. 2.20,22.) or condemnation, ( Rom. 8. 1.) but the knowing of him, & walking in him after the spirit, as he is the new Covenant Bridegroom and better Comforter. In this state, they are married to him that is risen: in the o­ther, to him only that was made flesh, & with whom they in that fleshly glory, even from him received, must be crucified. How else can they be brought into conformity with him in his death? It was holy flesh, the natural man in its greatest purity, that was offered up and slain in him. This at the best then, renewed by himself in us, is also to be slain and offered up, under and by the fire-baptism of the new-creature spirit, or spirit of Christ, that performes the new-creation work in man. It must be the holy, reformed, natural state, that must be of­fered as the true Christian sacrifice, Rom. 12. 1. 2, By this means as we come to be married to Christ in the Resurrection, so we come to be children of the Resurrection, begotten by the force, influence, and benefit of Christ's Resurrection, into a meetness of spirit to be married to him that is risen from the dead, Luke 20. 36. 1 Pet. 1. 3. Such marriage there is even in the Resurrection. Such a state of the resurrection there is while we are yet in this mortal body. The spiri­tual man, who lives in the spirit, knowe [...] Christ in spirit, and walks [Page 59] after the spirit, ( Gal. 5. 25. Rom. 8. 1.) is really and actually, though but gradually, in this mystical and best kind of Resurrection, while yet in the earthly body. The new creature, he that lives the life, and in the spirit of the new creation, lives in the Resurrection.

The Resurrection of our Bodies (after the death of them) at last is not to be put in the ballance with the priviledges of this spiritual Resurrection, while we are yet in the earthly body. The spiritual, new-creation Life we are risen into, is eternal Life. But millions of men will find their bodily rising to be but a Resurrection into eternal death, and shame, everlasting punishment and contempt, Dan. 12. 2. Mat. 25. 46.

But let's take a little further view of Christ's first-Covenant Wife and Children, what they may do, and what may become of them? They may play the harlot with that very beauty and comeliness, that very first-creation kind of glory and perfect righteousnes of the Law, that Christ has put upon them, called God's comeliness, and yet their own beauty, because it beautifies and adorns but that selfish state of the first-creation, Ezek. 16. 14, 15. What comes of them for play­ing the harlot with this, and opposing thereby the more excellent dis­pensation and glory, that comes from the same Redeemer in his new-creation work? They must be judged by Christ as those that shed blood and break wedlock are judged, as Murtherers, and Adulteresses vers. 38. This they come to.

Not unlike to this, is that Esay 63. 8, and 10. He said, surely they are my People, Children that will not lie, so he was their Saviour. But they rebelled, and vexed his holy spirit: therefore he turned to be their enemy, and fought against them. There are a People, a Wife, Children, Mem­bers of Christ after the flesh, that stand liable to forfeit all their privi­ledges and interest in him, by apostacy, and then Christ becomes their enemy. As he delighted before, to deliver and save them, rejoyced over them to do them good and multiply them; so now he will rejoyce over them to destroy them, bring them to nought, and root them out of the land he gave them, Deut. 28. 63. If the transgression, the apostacy be general, so will the Judgement be too; That which he hath built, he will break down; that which he hath planted he will pluck up, even this whole land, Jer. 45.4.

This was the case between God and those religious Iews, that li­ved and walked but in the wavering principles of the first-covenant. They would be ever and anon starting aside, like a deceitful Bow. They were not of the right, or new-covenant heart: Their spirit was not stedfast with God; and when they failed of their duty, he let loose one enemy or another still upon them. Then they remembred that God [Page 60] was their Rock, and the high God their Redeemer. Nevertheless they did but flatter him with their mouth, and lied unto him with their tongues, for their heart was not right with him, neither were they stedfast in his Cove­nant; or they were not in that new, stedfast Covenant with him, that is established in all things and sure. And God will not be mocked; he knows how to handle them. All this over and over, and much more is to be seen, Psal. 78. 8. 35. 36. 37. and 57. verses, &c.

And Ier. 3. 14. The same People in the same breath, are reckoned both the Children and Wife of Christ, though back-slider; Turn again, O back-sliding Children, saith the Lord, for I am married to you.

The Children that are born but of that changeable seed of the first-creation in Christ, hate and persecute them that are born after the spirit, (or of the incorruptible seed of Christ in spirit, as he is head of the new-creation, in which he becomes, that word or image of God, that lives and abides in them for ever) and then they backslide and lose what they have in the first-covenant, Mat. 13. 12. 1 Pet. 1. 23, 25. Esay 40. 6, 8. These two Seeds, Births, Children, as they are typified by Ishmael and Isaac, Gal. 4. so by Cain and Abel, Esau and Iacob, and other pairs of brothers. Aaron and Moses rather ty­pify the natural and spiritual Saint in the glory of the Resurrection, in the new and everlasting Covenant, as above described. But Cain and Abel, &c. signifie the fleshly, or first-Covenant worshipper, of the one party, and both the spiritual, new-covenant worshippers (whether of the single or double portion) on the other.

Cain and Abel, &c. may be Allegorized into this spiritual sig­nificancy and reach, as mystically indigitating and presenting to us the distinction of the fleshly and spiritual Worshipper, the reformed natural, and the transformed, or spiritual man; the first and second Co­venant Saint. The elder often turns malignant, envies, hates, perse­cutes the younger: he after the flesh, him after the spirit. They may with good warrant also be Allegorized into a narrower compass yet, as typifying the natural and spiritual man, flesh and spirit, in the same individual Saint, that is born of Christ after the spirit, and yet not quite rid of flesh, which will be lusting against the spirit in him, that is his sin; as the spirit also will be lusting against that flesh, which is his duty, Gal. 5. 17. Not onely corrupt nature, filthy flesh, but re­newed nature, holy Flesh, goodliness of flesh, that that was born of Christ after the flesh, will be envying and lusting against, striving and contesting with that in man, that is born of the same Christ, after the spirit, Iohn 3. 6. What struggle they for? what's the matter, that enlightened reason and the marvellous light of Faith, the renewed [Page 61] old man and the new, nature and grace can't agree? They have the same Father, Christ; they tumble in the same womb, the soul of man. This is it; they struggle like Iacob and Esau in the same womb, in the same person, for the dominion, the Scepter. The question in de­bate between them is, who shall be king? The renewed enlightened natural mind (which yet is but flesh, though holy flesh) thinks it self fit to rule and give Law to the whole person; would keep all under the dominion of the Law of the first creation. The spirit of the new cre­ation claims all this as its right, though the latter and younger birth, (as reason also had been to sense) yet the true heir of the crown, and the elder must serve or become subject to this younger. The renewed first-creation spirit and state of life, glory, and freedom in man, finally refusing, resisting and persecuting the more excellent, new creature Life, spirit, and glorious liberty of the sons of God in the second, amounts to no less than the sin unto death, the sin against the Holy Ghost, or Christ in Spirit.

This same mystery is typified, and by no other way but Allegori­zing, is to be fetched out of the history of Hagar and Sarai. Hagar has the start of Sarai at fruitfulness, she is first with Child, Sarai is yet barren. But sing O barren, (saies Christ in this sense) that didst not bear, more shall be thy Children, greater thy fruitfulnsss at last. God swore to Abraham upon his offering up Isaac, and not with-holding his onely Son, that blessing he would bless him, and multiply his seed as the stars of Heaven, and as the sand on the Sea-shore; and that in his seed should all the Nations of the earth be blessed, Gen. 22. 16, 18. and Gen. 15. 3, 6. This promise relates to Isaac, not Ishmael; and to Sarai, not Ha­gar; and to Abraham not Abram. Ab-ram signifies high Father. This was all the name he had while he had but Ishmael onely, ( Gen. 16.) but when Isaac, the promised Seed is coming, the syllable Ha, or letter H, (being the first syllable or letter of Hamon, a multitude) is added to Abram and Sarai, so he is called, Abraham ( Gen. 17. 5.) she Sarah, v. 15. Abraham by this addition, signifies high Father of a multitude (of nations) and for Sarah, as type of the New-Ierusalem Spouse of Christ, see her numberless Children, her Isaac's, Rev. 7. 4, 9. We find here first, [...] hundred forty four thousand sealed ones; that are the peculiar Bride and spouse of Christ, resembled by Sarah, and then a numberless multitude, of the lower rank of everlastingly glorified men, that stand about the Throne, Children of the Bride-chamber, and friends of the Bridegroom and the Bride.

But lets review, that Allegory, first in History, then Mystery. Sa­rai gives her maid Hagar to Abram to be his wife, Gen. 16. 3. Hagar [Page 62] conceives, and presently the fruitful servant despises her barren mi­stresse, vers. 4. Sarai complaines of her to Abram. Abram bids her handle her as she pleased. Sarai deales hardly with her, and she flies for't, vers. 5, 6. The Angel of the Lord finds her and advises her to return and submit her self under her Mistresses hands, v. 9 Here's the History. Deny Allegorizing, and there will be no Mystery in it, and then what an insignificant story may this seem? Did not all these things happen for ensamples? were they not written for our admoniti­on, upon whom the ends of the World are come? 1 Cor. 10. 11. Is not all Scripture given by inspiration of God, for doctrine, reproof, cor­rection, instruction in righteousness? 2 Tim. 3. 16. What doctrine, reproof, or instruction can we receive to any purpose, from this, and abundance of like Scriptures, if Allegorical interpretation be carped at and exploded, and insipid litteral glosses, owned and adhered unto, as the onely sence, reach, and intendment thereof?

With your leave then, let us try by the Allegorizing engine, our spiritual discerning if we have it, to give birth to the mysti­cal sence and rich significancy which this history carries in the womb of it.

As soon as Hagar saw she had conceived, the next news we hear, is, her Mistress is despised in her eyes. Behold here the proper Chara­cter of the first-covenant wife of Christ. She is warm, flourishing, prosperous and fruitful in a way of outward Ordinances, and also in working Righteousness, in the goodliness of Flesh, in a wisdom, glory and comeliness, that Christ himself hath wrought in her, and put up­on her. She is wise, strong, and honourable in Christ, and makes no scruple but this will alwayes hold, thinks her mountain so strong that she shall never be moved. On this account, the true new-cove­nant spouse of Christ, the right new-spirited Saint is despised and slighted, as a weak, foolish, contemptible thing, no body at Ordinan­ces and righteousness in her way, which she experiences to be the way of Christ, finding the fruits of his presence in it. Thus was it be­tween Paul with others, and some of the Corinthian Church. Both were married to, and interested in Christ, but by different Cove­nants. We are fooles, (saies he) for Christ's sake, ye are wise in Christ. We are weak, ye strong: Ye honourable, we despised, 1 Cor. 4. 10. and 2 Cor. 10. 12. We dare not make our selves of the number, or com­pare our selves with such as commend and compare themselves with one another of the same principles and perswasions, and so applaud themselves in one another, by their mutual self-deceivings. The true spiritual Elder, Paul the aged, he is in body with this flourishing, [Page 63] youthful, warm, legal-spirited generation. The main business he has to say for himself, is a Life hid with Christ in God, and worshipping God in spirit and truth. This they reckon as nothing but discourse, fiction, foolishness. But be it known, those that with Paul are weak, foolish, and despised for Christ, are better than such as he there im­plicitly reproves and taxes with folly, that yet he acknowledges were wise, strong and honourable in Christ. Such foolish, weak, despised ones of Christ, as Paul was, are they that will quite confound the wise, the mighty, the honourable. The things that are not, shall bring to nought the things that are; and no flesh with all its ornament, righte­ousness, and wisdom, shall enter into Christ's kingdom, or glory in his presence, 1 Cor. 1. 27, 29. And as the spiritual saint is thus handled by the fleshly, so is the spirit or spiritual part in the same saint dealt with by the fleshly. Holy flesh, the renewed natural mind, will be despising the feeblness of the spiritual (while weak and low) and jusling it out of the Throne, as to its interesting it self, as the ruling Principle at working righteousness and worshiping God.

Having thus in Hagar taken notice of the malapert, proud, insult­ing carriage of the first-covenant Wife or Spirit, in different saints, or in the same, against the right spirit of the second, through confi­dence in the works of the Law, (or works performed in the ruling activity of their own renewed mind) let us proceed to other branches and observables in the said Allegory before us. Abram as a type of Christ, delivers up Hagar into Sarai's hand; Sarai dealt hardly with her, so she should. Hagar fled; 'twas her sin: What signified Sarai's hard dealing with her? Persecution? No; the Spirit of Christ, the fire-baptism, the strait gate, that will not suffer flesh and blood to enter into the kingdom of God, this it signified. Hagar's flight then imports the declining and refusal of all these. The legal spirited pro­fessor, confident in the works of the Law, will endure none of these things. They are all a sad story, a hard saying to him. His usual way of waving them, (if urged and hard put to't) is to call them Blasphe­my, and the Witnesses thereof Blasphemers; and on he goes very se­cure in his doatage. But say or think man what he will, this is Christ's way, he gives up the fleshly worshipper, and the fleshly part in the true spiritual worshipper, to the spiritual, to be humbled and abased, broken and subdued, hardly dealt with, crucified, slain and offered up in sacrifice, under the power of the Cross of Christ or fire-baptism of his spirit, typified by Sarai. There's no entring into the kingdom, but we must pass thorow this fire, this tribulation, this bruising of the in­most part of the natural man, his very spirit and rational powers, what­ever [Page 64] ever becomes of his outward, as to persecution from the world. Ha­gar despised Sarai, Ishmael mocked Isaac, ( Gen. 21. 9.) this was per­secution. Usually, those that are taken out of the world, (or worldly, first-creation constitution and frame of spirit within them, by the fire-baptism) do so differ even from the professing part of the world, in their very religion or union with God by another Covenant, and in their more excellent way of worshipping God, in spirit and truth, not letter and form, that they seldom or never scape the external branch of the cross and baptism of blood, through the rage & enmity of man against this new-creature marvellous light and life, that is springing up in those whom God is transforming into another nature. But let men take it how they will, the cross, the fire-baptism, we must come to, within us, first or last, or we cannot be saved.

The fleshly worshipper either yields to this fiery doctrine, mini­stry and way, or resists, or flies. If He get the magistrates sword, on his side, (as if Hagar could have got Abram to side with her against Sarai) then he'l make the messenger of such tydings fly. Sarai must fly or suffer under Hagar. Men decry it for heresie, blasphemy, and persecute him that talkes at such a rate. Thus Christ himself was served by the zealous, legally religious Iew. 'Twas the religious, professing party of the Iewes that crucified Christ, and would take no answer, hear no reason or argument from Pilate, the Heathen Magistrate, to the contrary. But if the sowre Legalist neither will yeild, nor can brui [...]ishsly resist this hard doctrine by outward force or persecution, then he takes Hagars course, flies it. And what then? He every where decries this spiritual doctrine of the cross and fire-baptism, for heretical, dangerous and seductive, wishing all to beware how they meddle with such books, converse with such persons, or listen to such dangerous suggestions. While toleration lasted, I have experimented this to be the too general frame of spirit amongst professors in this na­tion, who have evidently chosen rather to venture a persecution of their own doctrine and persons, than endure this and the assertors thereof. Here's the mystery of Hagars flight. The Angel of the Lord advises her to return, and submit her self to her Mistris. In her, all these ti­merous, fugitive, envious, legal-spirited Christians, that are leaven­ed with the leaven of the Pharisees, are admonished to entertain bet­ter thoughts of the New-Ierusalem Spouse, resembled by Sarai, and submit themselves to her doctrine and more excellent way; to the cross, the fire-baptism, the spirit of Christ, the covenant of grace, Sarai. This is the doctrine, the reproof, the correction, the instructi­on [Page 65] on in everlasting righteousness, which that History, that Allegory is pregnant with.

Christ with both his Covenant Spouses and Children, are allegori­cally expressed by Husband and Wife, Father and Children, Head and Members, with the like. Such expressions are interpretable into mystery, by a due considering the duties and offices of such Relations in the letter. And as Christ himself, so Paul and others, are (in way of Allegory) called Fathers of such as by them are begotten to Christ, through the Gospel, 1 Cor. 4. 15. and vers. 17. he calls Timothy, his beloved Son; so 1 Tim. 1. 2. 2 Tim. 1. 2. and 2. 1. They are also called Pastors, Mothers, and Nurses to both the Seeds or Children of Christ, in their kind, 1 Thes. 2. 7, and 11. Gal. 4. 19. In another respect, every true believer, as he becomes the Child, so is the Mo­ther of Christ, as with pangs and throw's towards the new birth, (to the loss, and at last, death of the single activity of his fleshly mind and heart) Christ in spirit be formed and brought forth in him, by him.

Then comes the Life of Faith, the true reigning, New-Ierusalem Principle, (in which reason has its resurrection) the kingdom of hea­ven within him. He ownes Christ in his heavenly headship, as his Lord and King, expressed ( Cant. 3. 11.) by setting the Crown upon his head, owning a willing subjection to the Law of the Spirit of Life, in this day of espousal to him, which is a day of gladness to Christ, good men and angels, Luk. 15. 10. The believer is the wise Virgin, who becomes at same time the Mother and Spouse of Christ, brings forth her own Lord and King in Spirit, as the Virgin Mary brought him forth in Flesh. In the very day that Christ is thus brought forth in and by the believer, they are espoused together by the new and everlasting Covenant. The believer owns Christ, as Head, Husband and King. Upon this, Christ rejoyces, Angels rejoyce, the Believe [...] himself rejoyces, with joy unspeakable and full of glory. 'Tis a solemn thanksgiving day, a day of gladness of the heart unto them all. Thus in a various sence is Christ Father and Son of the Spiritual believer, and the believer the Mother and Child of Christ. Christ is Head, Lord, King, Husband, Brother, Son, Fellow-heir to believers. They are Body, Subjects, Wife, Children, Members, Fellow-heirs to him. All these expressions are Allegorical, borrowed from natural Relations to signify spiritual Mysteries of love, union and converse between Christ and his Church; One thing is said, and a farther, more excellent thing meant. The Apostle having spoken of the duties of Husbands and Wives towards one another, winds up all into this, as his main intendment, the spiritual marriage-union between Christ and his [Page 66] Church. This (saies he) is a great mystery, or mystically signifies a far greater thing, concerning Christ and his Church, Ephes. [...]. 22, 23.

The Revelation, in a manner all along, is a description of heavenly things by such earthly Mediums, such Allegorical types, and expressi­ons as are borrowed out of Moses Pentateuch, in the Tabernacle and Temple-worship. And of Christ himself tis said, that without a parable, (a similitude, an allegory) he spake not unto the people, Mat. 13. 34. Mark. 4. 34. Must not he then that truly expounds those parables, allegorize them? But how must he do it? Parable in the Hebrew is a word that signifies sharpness, as proceeding from a sharp wit, and needing the like to interpret it. That sharp wit must be no less than spiritual discerning, and that strong and well exercised too, or Scri­pture Riddles will be too hard for it. One or two more of these, let us take notice of. Sampsons typical Riddle together with the Philistines exposition, does yet want an exposition. Out of Christ, the strong Li­on of the tribe of Iudah, (as the eater, or sacrificer of the natural man in himself and us, by the fire-baptism) comes the choicest meat, the sweetest hony-comb of all; that that feeds and brings us into a con­formity with him in his death and resurrection. Christ ha's left his own interpretation of the parable of the Sower and Seed, of the Tares, and the like, upon record in Scripture, and yet who understands them? how much do men yet need an exposition of those very expo­sitions?

Paul tells us Hagar and Sarai are an Allegory, two Covenants, Gal. 4. 24. Then he mystically expounds Ishmael and Isaac into two [...] of Christ, (the true antitypical Father of the faithful) in both Covenants. He declares moreover, that he that's born of this Father, but after the flesh, will persecute him that's born of the same Father after the spirit: Even so it is now, vers. 29.

Notwithstanding this Allegorizing exposition given by Paul, how little does the self-confident, legal Christian hold himself concerned in the character of him that is born after the flesh? How verily does he conceit himself to be the other, that's born after the Spirit? Here­upon he just [...]es out the spiritual man indeed, for a Fanatick wrangler, a fool, a mad man, a blasphemer, any thing, that he lists to call him, Hos. 9. 7. At last, he comes to this downright willful resolution, (as Esau against Iacob, and as the professing religious Iewes against Christ, in the very same case) Come, this is the heir, let's kill him, and the inheritance shall be ours. They imagine this vain thing, even to take the kingdom of Heaven by force, from the right owner. But if this eager-spirited generation would but give themselves leisure to con­sider [Page 67] this [...] the like Scriptures, they might see, that they that are charactered here by him that's born after the flesh, are a holy seed of Christ, that have Covenant interest in him, and actual communion with him. They are Children of Hagar, or the first Covenant. One would wonder how they should miss this. But they shuffle it oft upon the Iews, that were under the ceremonious dispensation of the Law, and so rid their hands of it. Is there no legal Christian then? is there no danger of the leaven of the Pharisees under the outward dispensa­sation of the Gospel? Yes, say they, but that lies onely at their door, who depend upon their own personal operations for their acceptance and communion with God, not on the imputed righteousness of the Redeemer. I interrogate, When Paul describes his Pharisaical state, he tells us, he was, touching that righteousness which is in the Law, blameless. Could this be, unless by the comeliness of God put upon him, or perfect righteousness of that kind, from Christ imputed to him? Ezek. 16. 14. Was he a legal Iew? was he any more than a moral Heathen else? But if what is above said will not help to rectify this mistake, I shall be somewhat hopeless of being instrumental to your relief, in this point.

'Tis sad to see the self-pleasing interpretations of this and the like Scriptures, all along the Bible, so universal and unscrupled, amongst all sorts of Professors; an epidemical mistake. How to lift them out of the mire of these their own self-bewildring imaginations, who knowes, but Christ? Flesh, and the carnal mind that's enmity to God, ( Rom. 8. 7.) must never be of any larger compass, or farther signifi­cancy with them, than corrupt, polluted, debauched, degenerate na­ture, dead in trespasses and sins; or at best, but the moral heathen, with some glimmering revivals and sparklings of rational Light and Life. But as for their part, they are in Christ, they experience actual com­munion with God; and once in Christ, for ever in Christ. A company of such false Maxim's I have too often heard in discourse with them, gleaned up from mis-interpreted Scriptures, in which they are so con­fident and secure, that there's no speaking to them to the contrary. They have not a hearing ear, to listen to the voice of any spiritual char­mer, charm he never so wisely. The cunning old serpent rings ano­ther bell in their ear, that deafs them to the voice of the true watch­man, whose business is to warn these legally righteous Christians as well as the prophane Heathen, of the danger of their condition, Ezek. 18. and Chap. 33. 13, &c. Men that are righteous, and that in Christ, will not dream that this warning concerns them. As they serve that Allegory, ( Gal. 4.) so other Scriptures of like import, as Iohn 3. 6. [Page 68] That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit. Flesh here, with them must be nothing but the corrupt na­ture, the polluted natural condition; by which shift, renewed nature must pass for spirit, and the spiritual man indeed must be excluded out of every Synagogue for an Apostate, a spiritual wanderer from the plain Truths of the Gospel; so they call the greatest Mysteries.

The Gospel and things of it, spiritual things, are utterly unintelli­gible and undiscernable to the natural understanding, which, of what extent it is, hath bin described. Yet I have oft heard men of very in­ferior natural capacities, with great confidence assert, That the main Truths of Gospel, are familiar, plain, easie, obvious things to common un­understanding; I grant, they must be so indeed, if they understand them.

Does not Christ plainly signify, that one sort of branches in him the true Vine, may be cut off, and cast into the fire, Ioh. 15.6. and that after high illumination, and partaking of the Holy Ghost, in the gifts thereof? Heb. 6. 4, 8. Does not the great Apostle preach the same doctrine at large, Rom. 11? We find there, that the natural branches, that had one sort of Bei [...]g and Life in the good olive tree, (Christ) parta­king of the root and fatness thereof, were yet broken off among the Iewes, and sinners from among the Gentiles, renewed in the prin­ciples of natural perfection, and put in their room? These among the Gentiles, that have but this kind of engrafture into this good Olive tree, are warned of the same liableness to apostatize and be cut off, as the Iewes were, in vers. 17,21. The natural branches among the Gen­tiles make but the mystical earthly Ierusalem which may come to be the spiritual Sodom, and Egypt, the very same kind of cross spirited generation as those were, amongst whom as our Lord was crucified long since in his own person, so will he again be crucified signally in his two Witnesses, Revel. 11. 8. at the close of the perse­cution day.

The main ground for that most false Maxime, Once in Christ and for ever in Christ, (which must, by the way, needs argue that there is no such thing as apostacy) so far as I could ever hear from the deluded assertors of it, is 1 Cor. 5. 17. If any man be in Christ, he is a new creature; old things are passed away, all things are become new. The le­galist so triumph in this Scripture, that he can hardly tell what ground he stands on. He stands on the sand, and thinks he is on the rock. Let the words be well eyed in our common English translation, and you'l find [ be] and [ he is] in different Characters, which inti­mates them to be but the Translators superadditions and gloss. Strip [Page 69] the Text of these Redundancies, and the words run thus. If any man in Christ a new creature, old things are passed away, (or the old man, flesh and blood at its best, is put off) the ruling activity of first-creation Principles, however renewed, ceases. Some render it thus; If any man be in Christ, let him be a new creature; let him be sure he has that se­cond, more excellent, new-covenant birth and being in Christ, that constitutes and makes him a new creature, and not onely the renewed old creature, the natural or first-creation man. The words to me seem to carry this sence, If any man in Christ be a new creature, all things are become new. This implies a being in Christ, that does not amount to the constitution of the new-creature, but only to an experimental knowing of him after the flesh, not after the spirit, as is also implied, Rom. 8. 1. which secures not from apostacy or condemnation, 2 Pet. 2.20,22.

One Scripture Allegory more I will mention, because 'tis prophe­tical, and more nearly concerns the present season, than is commonly believed, Cant. 3. 6. Who is this that commeth out of the Wilderness, like pillars of Smoke, perfumed with Myrrhe and Frankincense, with (or above) all the powders of the Merchant? In the Iewish Worship Myrrh typified death and resurrection; Frankincense, Mediation. The Questi­on is put by strangers, enemies, or else by some friends and well-wish­ers, daughters of the heavenly Ierusalem, (though hitherto somewhat captivated to the formes and wayes of the earthly) who seem to stand gazing and admiring at this new unthought of Church, consisting of the risen Witnesses, ( Revel. 11.) when they shake off their mourn­ing guise, put off their sackcloth, and begin to stand upon their feet, in the unresistible power and wisdom of Faith. Pillars of smoke ascend from them through the fire-baptism, whereby they are a sweet savour to God, as perfumed with the Mediation of Christ, and with conformity to him in his death and resurrection. The earthly Ierusa­lem professors will be amazed at this, their hearts failing them for fear of that which they never would before be induced to regard or own. Then will those expressions in the book called, The Wisdom of Solomon be suitable for the hitherto deluded inhabitants of the Earth, (of all sorts) to take notice of, Chap. 5. 1, 9. Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours. When they see it, they shall be troubled with ter­rible fear, and amazed at the strangness of his Salvation, so far beyond all that they looked for. Then they shall repent, and groan for anguish of spirit, and say within themselves, this was he whom we had sometimes in derision. We fools counted his Life madness, and his end to be without honour. How is he numbred among the Children of God, and has his lot among the [Page 70] Saints? Therefore we have erred from the way of truth. We have weari­ed our selves in a way of wickedness and destr [...]ction. What hath pride pro­fited us, or riches which our vaunting brought us? All these things are passed away as a shadow.

I cannot willingly let go this business of Allegories, till I have told you that all mankind, considered as in their first-creation make and constitution, are an Allegory. They and all they have, at best e­state, are but type, shadow, figure of the spiritual man, that is of the new-creation frame. Their glory, wisdom, righteousness, are but sha­dows of his, and to be done away. Their, goodness is but a morning cloud, and as the early dew it goeth away, Hos. 6.4. Their wisdom is comparatively but foolishness, and their lesser shadowy glory of the Law, (or ruling powers of their first-creation state) is to be done away, as no glory, by reason of the glory that excel­leth, in the spiritual man, 2 Cor. 3. 10. Every man at his best estate, (renewed, enlightened, gifted man) is altogether vanity. He was so in his first-creation, he is so in his greatest renewal. Nothing below the new-creature, the spiritual man, is exempted from this title, in Scripture. Vanity is of larger extent than sin. Any thing that will va­nish, that is corruptible and perishable, is vanity. The whole first-creation is vanity, and was sowne in corruption, that is, was a corrup­tible, not a corrupt thing. Angels and Men, the choicest flowers in it, have withered and corrupted their way before God, and so lost that life of communion with God, wherein they were created. The natu­ral body, that's interpreted to be the first Adam at best, with his li­ving soul, (1 Cor. 15. 44, 45.) is but the vile body, or inferiour, first-creation state of man, that is to be transformed into the likeness of Christ's glorious body, in the new-creation, Phil. 3. 21.

How too generally and universally are professors (in all variety of form, judgement and way) lodg'd in a kind of invincible conceited­ness, that the revival of first-creation principles and life in them, to­wards a conformity with Adam in innocency, or Christ in the flesh, is the only attainment beyond which they are not concerned to look? All this is but the natural or vile body. Yet how strangly are men ca­ptivated to this day, under this embondaging and incorrigible dot­age? Every thing that they are, have, see, or desire, while in this case, can be no other than vanity. Their wisdom, glory, righteous­ness, all are vanity; vanishing things. Men that are vanity, love va­nity; ou [...]ward, visible vanities, that gratify sense; inward vanities that gratify reason. Man's reason is vanity. How oft have we heard and seen mens reason to vanish, before their bodies? All the inmost [Page 71] thoughts of mans heart, all the more overly imaginations of his fan­cy, all the reasonings and desires springing from both, are vanity. There is nothing man is or does, till he come within the sphere of the spiritual world, the new creation, but it's vanity. Outward vi­sible Thrones, Crownes, Scepters, great Revenews, and all possible flourishing accommodations of bodily life, amounts but to the more glittering, splendid sort of bruitish vanities, and often fall to the share of beasts, the vilest & most bruitish men. Rational parts, together with their advance and ornament by acquired and infused humane Learn­ing, Arts, Sciences, excellent Gifts, the tongue of Men and An­gels, these are far choicer, and more eligible things, than the above mentioned Lordly circumstances of bodily or bruitish Life, and yet these all fall within the compass and sphere of vanities, vanishing things, as sounding brass and tinckling Cymbals. Nothing below the very seed of spiritual, new-creation Life, gets out of the sphere of va­nity. Those that have all possible outward and inward gallantry too of the natural man or vile body, are exhibited to us, as to their durati­on and continuance, under the allegory or parable of a green bay tree. They may be in great power, spreading themselves like a green bay tree, but they soon pass away and are not; we may seek them while we will, their place can no more be [...]ound.

What a stage of the choicer sort of vanities, (glory, righteousness, wisdom of man, excellent gifts, high illuminations, dexterity of ex­pression, tongues of men and angels) has England been these twenty years? We have seen a praying Ministry, Parliament, Army, going forth in a way of Righteousness, in Covenant with God, and no wea­pon that was formed against them could prosper. No Army, no Coun­sel could stand before them. All opposition proved a feeble, infatuated thing. What is all come to? They were not stedfast in the Covenant, they started aside like a deceitful Bow. Their righteousness vanished [...] a morning cloud, an early dew; and the bodies of the chief Leaders in that Ministry, Parliament, and Army, are in their graves. All is va­nished, save a few faithful, chast-spirited men, who for being true to their trust, stedfast in their Covenant and undertake, have been and are daily delivered up [...]s Lambs for the slaughter, by their apostatized friends. What a Scene of vanities and shadows is this earth at best? how little worth minding? Things seen, things temporal, are the things that are not. Things eternal, things not seen, are the onely things that are. Man thinks quite otherwise. That matters not.

Did we truly know our selves, we might the more easily be per­swaded in another sence, not to know our selves. If we knew but the [Page 72] vanity of our whole first-creation state, & the goodliness thereof, com­paratively with what we are capable to be made in the second, we would not know our own souls, no though we were perfect, yet would we despise our life, Iob 9.21. All the wisdom, righteousness, thoughts, reasonings, imaginations and desires thereof, are vanity. Did we tho­rowly know this, we would be content to resign all; not think our own thoughts, speak our own words, do our own works, find our own pleasures, and so enter into the true mystical Sabbath, and rest of God, in the new creation. If we lose the temporary life and righteousness of our first-creation, we shall find it again with usury in the eternal Life and everlasting righteousness of the second, If not, we shall lose it for ever, in the eternal or second death. If we lose our litteral, shadowy Life and Image of God, received in the first creation, we shall find it again with usury in the mystical substance, spirit and truth of the second. Then, let the letter and figure of Scripture be interpreted into spirit and truth, we shall know what to make of it; not before. Could man be content to be baffled out of himself, allegorized out of his first-creation shadow, into spirit and truth; he would be content Scripture should be so allegorized too, out of its letter and shadow, in­to spirit and truth.

The true allegorizing interpreter of the Scriptures, does and must expound them into things not seen, things eternal, into a sence, quite out of the reach and discerning of all the sense and reason in mankind. Spiritual things, things eternal, are discernable onely to the eye of faith, the spiritual discerning, the hearing ear. He only that hath this ear, will hear what the spirit saith unto the Churches, Heb. 11. 1. Rev. 2. 29. 1 Cor. 2. 14.

Men then do seem concerned in this point; for the allegorical sence of Scripture, leaves them quite at a loss. If they will not there­fore be content to lose their sense and reason, with a full assurance and stedfast perswasion that they shall find them again with usury, in conjunction and harmony with the new-creature Life of saving Faith; let them make their best of them for their defence in this case. Let them produce their strong reasons, let them come forth in the greatest pomp of Argument and Eloquence they can, against allego­rizing. Unless they can afford more pertinent interpretations of the [...]bove mentioned Scriptures and many others, without allegorizing; what they say in this matter is not much to be valued. They will find themselves as far wide from understanding the Scriptures, in any other way, as Iobs three friends were from understanding his case: and my answer to such colourable reasonings, shall be that which Iob [Page 73] has furnished me with; How forcible are right words? but what doth your arguing reprove? Job. 6. 25.

This yet must be granted; that the devil (who is a most dextrous and skilful imitator of Christ in all his dispensations, by feigned re­semblances of truth) will also strike in at this allegorizing way of in­terpreting the Scriptures. He will labour hereby to the utmost, to con­found and bewilder both teachers and hearers, that take and own this course. He will (if possible) run them all a ground in a thousand mistakes, and false conclusions. But he never puts himself to this trou­ble, till he finds men will be allegorizing; as neither will he make use of the choicest flourishes of his transformed angelical appearance to impose himself on men, as Christ in spirit, till nothing but that will serve their turn. Then he perremptorily commands them (un­der this disguise of an angel of light) out of their own senses, wills, and understandings, into a pure subjection to his dictating and ruling influence, as the onely superior dispensation and attainment, to what they ever yet experienced. And allegorizing of Scripture in his way, he finds to be a very apposite means to nourish and keep them safe under his wing, in that his highest dispensation, his mystical sabbath, a rest from their labours, under his angelical steerage. These, with all other his inferiour crafts and designs above mentioned, does this perillous Impostor mannage upon the various tempered and differ­ently enlightened inhabitants of the whole world, every moment of time.

But it is one grand piece of his mystery of iniquity, to keep men quite off (if he can) from allegorizing of the Scriptures, and con­sequently from all the spiritual sence and mystery of them, through­out. He perswades by all means, that men would stick in the letter, as the onely course to hold fast the form of sound words; and that they would quit mystical sence in the Scriptures, and so, the mystery of Godliness in their persons. He would never have them own the Life hid with Christ in God. That's the onely Life he fears. Those that rest in the letter of Scripture and deny the mystery, will easily be induced to rest in the form of godliness, and deny the power thereof; from such turn away, 2 Tim. 3. 5. They cry out against the Allegorist, call him blas­phemer, say he has a devil, as the Iews served Christ, and Luther Swenckfeld, in that general answer to his puzzling Letters, The Lord rebuke thee, Satan.

So much for Allegory.

[Page 74]BY way of Recapitulation then, and as deducible from, or at least in exact consonancy with the divinity part of this Sufferers Do­ctrine and Character, take these following Conclusions.

• 1. God in Christ, as Christ is the purely divine form of God, is absolutely unmovable, incommunicable; in a capacity too high for the creation of either world, natural or spiritual.
• 2. Had God, remaining purely in the divine nature, (without as­suming Creature-nature into personal union therewith) produced or created this first world, it must needs have been created in a violent, instantaneous manner, without any progressive motion, as in the six dayes, Gen. 1. And when created, Angels and men, so made, must needs have been everlastingly miserable, unless reduced to their pri­mitive nothing again. For God that is the onely Fountaine of all hap­piness and satisfaction, had remained in an utter uncommunicable­ness, and been shut up in absolute invisibility to them, for ever.
• 3. God therefore in Christ, condescended to cloth himself with a twofold creature-forme, natural and spiritual, through the peculi­ar operations of the second and third of the three that are one, (1 Ioh. 5.7) in order to capacitate himself for the creation of both worlds, as also for the communication of himself to his creatures, when created.
• 4. This twofold creature-nature, as in personal Union with God in Christ, may (by communication of Idioms, and denomination of the whole person from the purely divine nature and form) be called God. God is said ( Acts 20. 28.) to have purchased the Church with his own blood. 'Tis a Maxime in School divinity, Whatsoever is in God, is God.
• 5. This twofold creature-nature of Christ, as transcribed and copi­ed out by him, in the persons of elect angels and men, may be called divine, (specially the superiour and more excellent kind of it) but not God: neither are the persons of angels or men, by being but thus partakers of the divine nature, either Christ or God.
• 6. That being which angels & men received in their first creation, and that Image of God that was then stamped on them, was in the life, [Page 75] glory and righteousness of it, but a shadowy, corruptible or changable thing. It was the image of the Mediator, considered as in the change­able state of creatureship, wherein he became the Lamb slain from the foundation of the world, and again in the [...]ulness of time; the image of the first Adam, in Christ; that that is to be crucified in us as well as in him; otherwise, how can we be brough [...] into conformity with him in his death?
• 7. Angels and the souls of men, as having but this mutable Image of God in them, received in thier first-creation, are mortal, as to the glory and life of their Beings, in communion with God, and in the way of righteousness. The angels that fell, and man when he fell, di­ed the death, as to this Life; that is, lost that Life of communion they had with God, in the righteousness and glory of their first-creation. Thus in the day Adam did eate the forbidden fruit, he died; yet lived in the body, many hundred years after.
• 8. All mankind fell in Adam, the tree out of which we spring as branches. In him we all died. Christ comes to give a general revi­val, general redemption, out of this dangerous fall; Rom. 5. 12, 19. and 1 Cor. 15. 22. As in Adam all die, even so in Christ shall all be made alive. It shall not be said, our first parents eate the sowre grape, and our teeth are thereby set on edge, but all souls are redeemed and recover­able by Christ (if they stubbornly refuse not) into the life, light and liberty of their understanding and will, the proper principles of their first-creation. The soul then that sin [...]e [...]h, (either by willful refusal of this renewal, or the loss of this life again when renewed) it shall die. 'Tis a tree twice dead, dead first in Adam, then after a personal revi­val, dead again by a wilful sinning after the similitude of Adams trans­gression, (knowingly refusing the same more excellent life and glo­ry of the new creation, that he did, by preferring the lesser glory of the first, thereunto) and so is pluck'd up by the roots and burned, Iude 12.
• 9. Angels and the soules of men are immortal as to being, if we mean by immortal, everlasting. Angels will remain a flame of fire, and man will consist of body soul and spirit, all the essentials of their first-creation constitution, for ever. But what then? is this their ad­vantage? would it not be a great gain to them to lose themselves by annihilation, rather than be eternally miserable? They are stripped of all righteousness, glory, comfort, deprived of all communion with God, and in their single, meer naked beings, exposed to everlasting [Page 76] punishment, in the pouring forth of his fierce wrath and displeasure upon them, Mat. 25.46. Does not Christ say of Iudas, it had been good for him, if he had never been born? Mat. 26. 24. 'Tis not proper to say that wicked men and angels, when under the paines, or in the state of eternal death, (eternal a parte post) are immortal, but everlasting, unless it be proper to say, immortal death.
• 10. 'Tis observable, that which is said, 1 Cor. 15. 46. First that which is natural, and afterwards that which is spiritual. This holds true of the different creature-capacity and form, in head and mem­bers, root and branches, in Christ, angels and me [...]. The natu­ral creature-form in Christ, as a peculiar product or emanation from the second of the three that bear witness, (capacitating him for the creation of the first world, and to exhibite the Image of the three that are one, to the creatures natural understanding, when made) is to be considered by us in a priority to that spiritual and more exalted crea­ture form, brought forth in Christ, by the peculiar operation of the third in the Trinity, by which the natural form is baptized into its unchangable state of Life and Union with God. By this twofold crea­ture-form in Christ, are the three that are one, everlastingly exhibit­ed to the view and enjoyment of men and angels, in a suitableness to what ever capacity, natural or spiritual. This is the beatifical vision God gives of himself in Christ. Will any here or any where else in this discourse, cry Tautologie? 'Tis answered once for all, the same things are oft said in scripture by several persons; yea by the same, on several occasions, and sometimes scarcely that; as is to be seen in the Psalms, and Proverbs, &c.
• 11. As tis said of the natural and spiritual form in Christ and his members, first that which is natural, then that which is spiritual, so is it said of them, in another scripture, by way of allegory, in Iacob and Esau, The elder shall serve the younger, Rom. 9. 12. The natural or elder creature-form is to be so handled by the spiritual or younger, as to be through the fire-baptism transformed out of its changable capa­city, and captivated into everlasting subjection to and unchangable harmony with the spiritual. This holds true in Christ and his mem­bers also. The whole rank and order of angels and men, that are a­bout the Throne, in their incorruptible natural form, are as servants to the Bridegroom and Bride that sit upon it, in the spiritual. The na­tural form also of Christ and all those peculiar Saints that constitute his heavenly Bride, is subject to the spiritual, in the same persons.
• [Page 77]12. These two creature forms, natural and spiritual, in Christ and his members, are resembled to us by the two olive trees, candlesticks, and two annointed ones, that stand before the Lord of the whole earth. This may appear by comparing Zech. 4. 11, 14. where they are peculiarly applied to Christ, with Revel. 11.4. where the true Saints, that receive this twofold oyl or spiritual anointing with the heavenly name or nature of Christ, (and thereby become the two Witnesses, or Witnesses of his twofold creature-glory and perfecti­on, shining forth in their persons) are also called the two olive-trees and candlesticks, standing before the God of the whole earth.
• 13. Those that are truly anointed with both or either of these names or formes of Christ, natural or spiritual, by the new and ever­lasting Covenant, are such onely as can most properly be said to as­semble or be gathered together in his Name, that is, in the power and exercise of the new name and nature of Christ, communicated to them, Mat. 18. 20. Such meetings Christ promises to be in the midst of, engages to hear all their prayers, and to grant all things whatso­ever they ask, Iohn 14. 13, 14. How can it be otherwise? for what­soever they ask in that spiritual new-creature name, in the desire of that new Spirit and Life in them, that is born of the will of God, (Jam. 1. 18.) must needs be according to God's will; and (saies the same Apostle, 1 Iohn 5. 14, 15.) If we ask any thing in or according to his will he heareth us. And if we know that he hear us, whatsoever we ask, we know we have the petitions that we desired of him. Meeting in the name of Christ, in the fellowship of the spirit, in the communion of the holy Ghost, ( Phil. 2. 1. 2 Cor. 13. 14.) are all the same thing.
• 14.

  Christ has excellent gifts to bestow upon the rebellious also, ( Psal. 68. 18.) upon a sort of People, that for a while are in Cove­nant with him, married to him, and made comely, through one sort of come­liness from him, put upon them, Ezek. 16. 14. They are his Children, wholly a right seed, children that will not lie, branches of the true Vine, who are yet liable to be turned into the degenerate Plant of a strange Vine unto him, (Jer. 2. 21.) to rebel against and vex his holy spirit, so that he may turn to be their enemy, Esay 63. 8. 10. This sort of Saints or Peo­ple of Christ, who may again become no people, (Hos. 1. 9.) make up his first-Covenant Spouse, resembled by Hagar. His Children they are, but they stay in the place, rest in that state of their first-creation Life and Glory with unwise Ephraim, and the foolish Virgins, whence the true Children that have the feed of the new and everlasting Co­venant-Life [Page 78] in them, do break forth, into the wisdom, glory and righte­ousness of the new-creation, Hos. 13. 13. Those that thus stay in that place or state of Life, that is neither God's nor the creatures true Rest, will at length set themselves to vex and persecute the spirit of Christ in them that quit that place and state for the more excellent way, the true Rest, and so as downright enemies to Christ, will make use of those very natural parts, or spiritual gifts he has bestowed upon them, to decry, vilifie and persecute him in his true spiritual seed. Who are these?

  Those that are made Eunuchs, as to any ability to bring forth fruit unto Christ in the way of their first-Covenant Life and Princi­ples, being brought to keep his true mystical Sabbath, in the exercise of their new-Covenant, spiritual Life, by which means they come to have a name and place in his house for ever, better than the name and place of those sons and daughters by the first Covenant, an everlasting name that shall not be cut off, or blotted out of the book of Life, as the others may, Esay 56. 4, 5. Revel. 3. 5. Those first-covenant sons and daughters that swel and are puffed up with the towring imaginations and self-exalting thoughts, that by Satans suggestion and their own ready com­pliance are apt to spring up in them (from a confidence in what they have already received) against the more excellent way, are with Capernaum, exalted unto heaven, in righteousness, Ordinances, excel­lent Gifts, high Illuminations, and ready utterance, but must be brought down to hell for this mistake and presumption. Yea, 'twill be more to­lerable for Tyre and Sidon or the very litteral Sodom in the day of Iudge­ment, than for this mystical, spiritual Sodom, in which the Lord and his true spiritual, heaven-born Saints are still crucified, Mat. 11. 23, 24.

• 15.

  The meer natural state and frame of man, considered either in its first-creation or as renewed since, is a comprehensive Epitome of the first world. All sort of Being and Life that's to be found in the first creation, is summ'd up and put together, in every particular individual man. He has being, with the visible heavens, Sun, Moon, Stars, Elements, and all inanimate compounds; vegetable Life, with Plants and trees; sensual, with beasts; rational, with angels; add spiritual, with Christ in God, by the new-creation, and then he is the compleat Epitome of both worlds, natural and spiritual too. In this sence, man is called a Microcosme, or little World. Angels in their first-creation frame, are not so, nor yet in the second, their new-cre­ation, [Page 79] or resurrection state. They do not formally contain and com­prehend in their very personal beings, all inferiour nature in the first world. But they have that that is the man in man, reason, in a superiori­ty to man himself, as appears by the over-reaching exercise of it in the devil, to the deceiving of man in his Paradisical, primitive, and best estate. Yea 'tis said of Christ himself, as a man in flesh, that he was made lower than the angels, Heb. 2. 7. Angels then, though they do not formally contain all inferiour nature in their personal constitution as man does, yet do they eminently coprehend it all. And they have originally a more quick, active, and vigorous natural understanding, that does more fully pierce and pry into the hidden secrets and my­steries of nature, than man. Their thoughts run to and fro, as a flash of lightning. With one glance of their intellectual eye, they can take notice of all that's to be found in the first-creation. They excel man in strength also, Psal. 103. 20. They have also the start of man, for representing all first-creation glory, as eminently comprehended in their own persons. Thus the devil represented to Christ, in a flourish of his transformed appearance, all the kingdoms of the world and glo­ry of them, all the desirable excellencies of the first creation, Mat. 4. 8. He is called The God of this world. All his flourishes in first cre­ation light and glory, are with designe to dazle and affect mens eyes and hearts with the appearance of transient vanities, so as to keep them from ever looking after the marvellous light and more excellent glo­ry of the second; to keep off the Light of the glorious Gospel of Christ, that that may not shine upon them, or be taken any notice of by them, 2 Cor. 4. 4.

  He that is called God of this world, has doubtless a vast, universal understanding and insight into all first-creation nature and things. How else can he make the best of every thing, for the tempting, sedu­cing and ensnaring of men? He made the utmost use of all, to Christ, this way, when he presented him with all the kingdomes and glory of the first-creation. This bait could not catch him. Far lesser catch other men; little parcels of creature-contentments, delights of the sons of men. His Table is spread with all variety of first-creation things, for the entertainment and seduction of man. Here's the dust, this lying old serpent feeds on, ( Gen. 3. 14.) and couzens others with, natural things, things seen, glossed over by him, to carry on his work. The generallity of men are satisfied with the crums that fall from this serpents Table, the most inferiour sort of contentments that humour and gratify but their bruitish lusts. They tumble in sen­sual pleasure, like swine in the mire while that holds, while provi­sions [Page 80] come in, to keep that on foot, they reckon all well with them. Horses, asses, and the rest of the bruitish rout of animals, have fully as good a time on't as they, in this world, and in this consideration a better, no akings of heart about a world to come and an irrevocable sentence of condemnation to everlasting and unexpressible punish­ment. If men do peep out of this bruitish strain of Life, (the prevailing dispensation of the devil in England, at present) through some awakenings of Conscience, and begin to look after a little moral righteousness in their personal operations, the old serpent can ap­ply himself to them, as their Tutor, Influencer, and Instructor here­in; has diet at his board, that will fit their palate. Yea, he can ac­commodate the Legal Christian, with the appearances and exact re­semblances of all that he is for. If the Legallist be unsatisfied, and will be looking after Christ in spirit, he puts in with his utmost flou­rishes and appearances of angelical glory, to satisfie him in that point also. He has before him, all first-creation things, from the low­est part of the dust of the world, bruitish satisfactions, to the highest part of the dust of this world, angelical glory, and he has the utmost imaginable skill and dexterity to use and improve all, for the seducti­on of men. He puts the most taking, insinuating glosses upon every thing, presents every man with objects suited to his palate, capacity, sight and attainment. Thus does this grand deceiver of all the Nati­ons of the world, practise his witchcrafts and sorceries on the senses and imaginations of men, by present or absent objects, and by his immediate influence labours to kindle and stir up their fleshly affecti­ons and desires, to meet with and entertain those trifling vanities he has infatuated and bewitched their imagination to put such a value upon. The Galatians Paul found bewitched with no less a matter than the glory of the Law, the righteousness of man, Gal. 3. Others are bewitched with the glory of angelical nature, higher dust than the glory of man; the generality, with smaller matters, bruitish toyes.

  The Devil then, that's called the God of this world, (together with his fallen angels) knows exactly what this world amounts to; knows all inferiour nature, humane amongst the rest, through and through. He can tell where to have man, and fit him at every turn. He tho­rowly knows all the things he is to tempt him with, and he thorowly him that he sets himself to tempt; and so is compleatly accomodated for his seducing work, in all points. And this will be his course, till he be sealed up in the bottomless pit, which will be Synchronal with Christ's coming forth to reign, Rev. 20.

  [Page 81]But if once man become a new creature, by receiving either the single or double portion of the spirit, he passes out of the devils hands. This manchild is quite out of his reach, Revel. 12. The spi­ritual believer, that is partaker of the divine nature, (in the [...]ence above expressed) is partaker of the wisdom, holiness, and righteousness of God. Then he is wiser than the Devil, if the wisdom of God be superiour to the wisdom of that Serpent. This is a thing one did once spitefully tax this Sufferer with, as boasting that he was wiser than the Devil, because on some occasion that was offered; he replied, He was glad he lived in a spirit the Devil was so little ac­quainted with. Sure he that lives in the spirit of God, lives in a spirit that is superiour to the devil, and that he is little acquainted with. The lowest degree of wisdom, light, life and glory in the new creati­on, is above the highest excellencies and glory of any nature or crea­ture in the old. He that has but the single portion of the spirit, and that but in seed, will be too hard for that roaring and devouring Lion, will resist him effectually, and finally, in the stedfast faith of God's elect, 1 Pet. 5. 8, 9. Even babes and suckling in the Life of grace, shall be able to still that enemy and avenger, with all his shews and flou­rishes in Natures [...] excellencies, first-creation power or things, Psal. 8. 2.

• 16.

  'Tis observable from the sentence passed upon the Serpent, that the devil and his angels are yet alive. He with Adam and Eve are summoned to appear before Christs Tribunal, to answer what each of them had done in that business of the fall. His sentence runs thus, Because thou hast done this, thou art cursed above all cattel, and above eve­ry beast of the field; upon thy belly shalt thou go, and dust shalt thou eate all the dayes of thy Life. Angels and men, the highest ranks of Creatures in the first world, are (comparatively with the new-creature state of men and angels in the second world) reckoned but as cattel, the choicer sort of the beasts of the field. Satan with his retinue of fallen angels does yet live. His diet is dust. As God of this world he has all sorts of beings, and excellencies of the first creation before him. This is the dust he feeds on, and feeds others with. This diet he offer­ed to Christ himself, when he was hungry. His trade of seducing man­kind, managable by these things, he has been at, well towards six thousand years. 'Tis a Rabbinical observation, that these six thousand years of the worlds labour under this seducing work of the devil, as plunged in that wicked one, were resembled by the six dayes works, in the creation of it, a thousand years being with the Lord as one day. The [Page 82] seaventh thousand, the Iewish doctors held to be typified by the Sabbath day, in which the world should rest from this bondage under the God of this world. They observed also that the Sabbath is not described as the other six dayes, by an evening and morning, as having no dark­ness at all in it, that so it might more fitly represent to us the perpe­tual joyes and light of the New-Ierusalem, or World to come.

  During the six thousand years of the Worlds miserable thral dom and labour under the Satanical yoke, righteous men are perpetu­ally oppressed from Abel downwards, and there is no judgement for them to be had in this world. But in the seventh thousand year, the seventh day of the world, they will be in their proper Sabba­tical state, and nothing shall hurt in all the holy Mountain, or kingdom of Christ. The light, glory and wisdom of the first creation, when men or angels are deteined and held by them, from entring into the more excellent glory of the second, are but as chains of darkness upon them. When Satans time is come to be sealed up in the bottomless pit, at Christs coming forth to reign, this yet does not absolutely and finally strip him of his first-creation flourish, but onely suspends his exercise of it, as to his former deceiving of the nations thereby, till the thou­sand years be fulfilled, and then he comes forth again for a little sea­son, to deceive the nations, and engage his whole party of angels and men, in order to the giving his final & utmost assault to the New-Ieru­salem camp of Christ and all his Saints, the beloved City. So far he will [...]e permitted to proceed herein, as to besiege it, with a kind of seem­ing hopefulness to outvie it in a flourish of spirituality and in the state of the resurrection, in order yet to carry the Kingdom and dominion from Christ and all his saints. Then fire comes down from God out of Heaven upon him and his (on the New-Ierusalem's ascending into their utmost glory of the resurrection, and full vision of God for ever­more) and then nothing but torment wil be their portion for ever and ever, when perfectly stripped of all first-creation glory, & enjoyments and fixed in the second death, however he cozen men with conceits even to this day, that those torments shall have a period, and all shall be saved. In Rev. 20. we have an account of these particulars.

• 17.

  What are the Old and New Testament, as written Books, re­presenting the mind of God in a sound or sight of words, but Letter, Shadow, or significant Figure of natural and spiritual-creature perfe­ction in Christ and men; in men, as natural and spiritual properly distinguish old and new creation Life in them.

  Men of a first-Covenant, old Testament, old Adam, natural or legal [Page 83] spirit are all one thing. So are men of a new Covenant, new Testa­ment, second Adam, new Creature, or truly evangelical Spirit, the same. In the former is the Life of the Law, or the ruling activity of rectified humane first-creation Principles: In the latter, the Life of the Gospel, or the ruling activity of the new-creature Spirit and prin­ciples. One is the Legal professor, the other the Spiritual believer. One is under the Law of Nature or the first Covenant, the other un­der Grace, the Law of Faith, spiritual Life, or the new and everlast­ing Covenant.

• 18. The Law of Nature and of the first Covenant are the same thing in man, but as to the perfection of them in or upon man, this differ­ence is observable. Man in his first creation as he came out of the hands of God, had the Law of Nature or the ruling powers of natu­ral Life, in full perfection, inherent and operative in his own person. The same Law of natural or first created Life and perfection, is re­newed by Christ in men, as to kind, so as also to be inherent and ope­rative in them, in some degree; but the deficiencies of inward per­sonal sanctity and of inward and outward operations, are made out by the compleat righteousness of the Law, as wrought by another person for them, and imputed to them for their justification before God, up­on the tearms of the first Covenant, qualifying them for communion with God therein. In this sence, Paul was according to the Law blameless; to wit, under this comliness of God put upon him. In the other sence, as to inherent personal perfection, 'tis said, 1 Iohn 1. 8. If we say, we have no sin, we deceive our selves, and the truth is not in us.
• 19. As to the whole bulk of the written Oracles of God, there is frequently given the proper character both of the Law and Gospel Principle or state of Life, in the old Testament as well as new; but of the latter, more eminently and plentifully in the new.
• 20. There were true spirituall Saints both before and under the out­ward dispensation of the Law, Enoch, Noah, Sem, Heber, Abraham, David and many others; and there are sowre, narrow, Pharisaical, legal-spirited Christians, under the outward dispensation of the Gos­pel, at this day.
• 21. Even the first Covenant or Legal state of first-creation Life and Principles, renewed in men, comes to them in the way of Gospel, or [Page 84] through the glad tydings of the mighty Redeemer, who was promised to Adams under the name of the womans seed, that should bruise or break the Serp [...]s head, Gen. 3. 15. This he did by dying; through death de­stroyed him that had the power of death, that is, the devil, Heb. 2. 14. Thus Christ died for all, (2 Cor. 5. 14, 15.) to recover all again out of that dead sleep in trespasses and sins, into which they were cast by Adams, first transgression, and to set them upon their first-creation [...]e [...]t again, in order to a new trial of their personal demeanour in that great point, Adam first miscarried in, as to the loosing the Life, quit­ing the righteousness, wisdom, and lesser glory of their first-creation, for that which excelleth in the second; the tree of Knowledge, that puf­feth up, for the tree of Life, that edifieth. Thus was Christ a propitiati­on, not for the sins of his elect onely, that of the whole world, 1 Ioh. 2. 2. Here's all the general Redemption the Scripture holds forth:
• 22. If these things be so, what signify all the voluminous Contro­versies of the Pelagian and Antipelagian, Arminian and Antiarminian, Supralapsarian and Sublapsarian, about Free-will, general Redempt­on, and the Like? What Free-will is it, the one pleads for, the other denies? Only such as Adam was created with; the wavering Liber­ty of the sons of men, the object whereof, is natural good and evil. As for spiritual, new-creation things, they were in themselves, in their own naked essence, clear out of sight to Adams discerning at best, which was but natural. They were onely representable and un­derstandable to him, in a riddle, through some first-creation shadow, the Tree of Life. Neither of the above mentioned parties, in all their warm digladiations and pickeerings, once dream of a distinct su­periour state of Life and Liberty, that should swallow up all that of the first creation into victory, & bring it forth again with u [...]ury and great gain, by way of resurrection, in the glorious Life and Liberty of the sons of God, the spiritual, eternal Life and Freedom to good onely, and not at all to evil. But whoever returns not into the exercise of his retified first-creation Principles and Liberty, as a general fruit of Christ's death, 'tis his own voluntary default. He sins against God and wrongs his own soul; he hates Christ and loves death, Prov. 8. 36. He refu [...]es the righteousness and glory of his own humane nature; and chuses to be a beast.
• 23.

  But what lies in man to do towards the superiour and more ex­cellent dispensation and way, by which he should be led forward into the glorious Liberty of the [...]s of God, and eternal Life?

  [Page 85]'Tis answered, He hath power in the right use of his natural free­dom, not to resist it; but upon experience of the insufficiency of the selfish spirit and wavering Principles of his first creation, to submit all the Life and glory thereof to the fi [...]e-baptism, in order to the be­ing brought forth in a more excellent state, that is unchangable.

  'Tis not in man to do any thing towards his new creation, as nei­ther did he contribute any thing towards his first make. But God makes such proposal and offer of this new-creation work to all man­kind, as not one man f [...]iles of being made a new creature, but it will be most righteously interpreted by God to have befallen him through his own voluntary default, in neglecting, refusing, and resisting that offer. Where comes in the difference then? A remnant according to the election of grace obtain it, the rest are voluntarily blinded and fall short, Rom. 11. 5. 7. That saying of Austin is not amiss; God will not save any man whether he will or no, but he will make that man willing to be sa­ved, that he resolves to save. He may do what he will with his own. Mans first-creation Liberty misused in this great point, brings forth this sad truth; Thy destruction is of thy self, O man. And Gods reserving singly to himself the forming up of the new creature, and the prerogative [...] Liberty of effectually and irresistibly disposing of this great favour where, when, and to whom he pleases, brings forth that excellent truth, That our salvation is onely and meerly of God, as Sir Francis Bacon, observes in his Confession of Faith. Who then maketh men to differ, one from another, the new creature from the old? Man makes him­self to differ from the new creature or spiritual man, by his volunta­ry rejecting and despising this more excellent Life: but God alone makes him that is a new creature, to differ from the old. And this in­deed is the proper meaning of difference in such cases. To differ is to excel, Phil. 1. 10. That ye may approve things that excel, or differ. So 1 Cor. 15. 41. One star differs from, or excels, another star in glory.

  Thou wilt say, if the case [...]e thus, Why doth God yet find fault? For who hath resisted his will? Those that he hath elected, and is resolved to save, he will effectually and irresistibly make willing to be sayed, and they will certainly be saved, and no others. Nay, but O man, who art thou that replict against Go [...]? Shall the thing formed say to him that formed it, why hast thou [...]? He may make vessels of honour or dishonour as he pleases, amongst Iewes or Gentiles all the world over, Rom. 9. 19, 24. God that is infinitely [...]ust, and can be no otherwise, is not bound to give an account of any of his matters, Job 33. 13. Why therefore do ye strive against God, while ye put forth this querulous demand, Who [Page 86] hath resisted his will? Will you cast all your sins and destruction too, upon God's final rejection of you as reprobate silver? Ier. 6. 30. God strives by his Spirit with men to bring them to himself, Gen. 6. 3. to which Peter refers, 1 Pet. 3. 19, 20. Men strive and fight a­gainst God, are disobedient and rebellious. If God suffer men to pre­vail, in a final resisting of his spirit that strives with them, they are undone for ever. If they be conquered, they are saved. If they lose their mutable Life, they find it again in that which is unchangable. If they keep it a while in opposition to the more excellent Life, they lose it at last, in eternal death. These are the Gospel riddles, which the very disciples scarcely understood, while Christ was with them in the flesh, nor we while we have but the like knowledge of Christ after the flesh, as they then had. Knowingly to resist and hate the new-creature Life, and words thereof, is to do despite to the spirit of grace, to sin against the Holy Ghost. He that hath an ear to hear, let him bear.

  'Tis in vain for man to quarrel. God will be justified, when he judges, Ps. 51.4. He will at last bring forth the grounds of all his dispensations toward [...] man and proceedings with him, in such a demonstrative and undeniable consonancy to the very reason of man, that every mouth shall be stopped. Yea, there is enough said already in his written Ora­cles, to stop every mouth.

• 24.

  We may take notice from what hath been said, who those poor, mourning, meek-spirited men, those merciful, pure, peace-making, yet per­secuted Children of God are, that Christ pronounces blessed, Mat. 5. 3, 11. We may also come thereby to know on the other hand, what Christ meanes by that rich, full, laughing sort of people, to whom he cries, wo, wo, wo, Luke 6. 24, 25.

  The poor in spirit are they that are willing to be broken emptied of the activity, life, righteousness, glory, wisdom, reasonings, desires, thoughts and wayes of their own mutable first-creation spirit, in order to be filled with the spirit of Christ, the wisdom, and righteousness of God, in the new creation. Thus with Steven they come to be ful of faith and of the Holy Ghost, (Act. 6. 5.) rich in God, or rich towards God, Luk. 12. 21. That righteousness that is imputed to, or inhe­rent and operative in the new creature, is called the righteousness of God. All the fruits of saving faith, all the works that are performed in the operative principle of new-creature Life, are the righteous works of God, who by his indwelling spirit, worketh all such works in us, Esay 26. 12. On the other hand, all the righteousness, imputed to, or in­herent [Page 87] and operative in the first Covenant Saint, is called the righte­ousness of man, such righteousness as Christ had and wrought in his changeable fleshly manhood, which he imputes to them that are sanctifi­ed through his blood, into an experimental knowledge of him, and conformi­ty with him, in the flesh. This imputed comeliness or righteousness, is called both God's and Man's, in a breath, Ezek. 16. 14, 15. Men dome too often to trample the blood of this Covenant under their feet, after they have been so sanctified, ( Heb. 10.29.) and to play the harlot with that sort of righteousness imputed to them, after they have been so justified.

  The first creation state of Life in man, by being broken and cruci­fied under the second, comes into a peaceable, everlasting harmo­ny with God. This makes a true son of peace, as well as of righte­ousness, answering his father Melchizedeck's constitution, who is both king of righteousness and king of peace. Such sons of peace are com­monly reckoned men of contention, though the only true peace-makers the world has in it, that desire and labour to bring others also into the same state of peace, harmony, and everlasting union with God, as one spirit with him, the state of love, charactered, 1 Cor. 13. Is not God himself reckoned a God of contention, for striving with men by his spirit, in order to conquer them into a state of salvation, deliver them out of their own hands, take them out of their own dispose, by be­reaving them of their own liberty and power of sinning against him, and wronging their own soules? And is not Satan, the God of this world reckoned the God of peace, that speaks smooth and pleasing things to flesh and blood, by all his various instruments from amongst men, even by those whom he transformes into the very likeness of the Apostles of Christ? 2 Cor. 11. Do not men generally approve of and like the doctrine of him and his ministers best, as orthodox and sound, that advises men not to gaze after or listen to those spiritual wanderers [...]hat speak of an attainment beyond the righteousness and glory of our first-creation? This doctrine of his runs through all forms of pro [...]essing Christians at this day, and the spiritual man is reckoned mad for contradicting it. Is not Satan reckoned the God of order, that is for one man's continued speaking onely in a Pulpit, account­ing it a breach of the peace, punishable by the Magistrates sword, for any other to speak there, though all that his pulpit man does, is but to shut up the kingdom of heaven, and in effect to charge men that they look not after it, that is, not listen to those, who after the way which they call Heresy, are worshipping God in the spirit? Is it not the business of those authorized deceivers, to open their mouthes in blasphemy a­gainst [Page 88] God, to [...] his Name, his tabe [...]nacle, and them that dwell (or have their conversation) in heaven? Rev. 13. 6. Phil. 3. 20. And is not God himself reckoned the author of disorder and confusion, for saying, If any thing be revealed to another that [...] by, [...]t the first hold his peace; for ye may prophesy all one by one, that all may learn and be comforted? 1 Cor. 14. 30, 33.

  Thus Satan and men ne [...]t [...]e warm together, in the first creation; and no right tidings or character of the second will be listened to. That craf­ty Serpent has blinded their mindes, and stop'd their ears, least this light of the glorious gospel should shine unto them, or find any entertainment a­mongst them. The Things, the Persons, the Churches, that this strong man thus fraudulently possesses, are in peace, till Christ the stronger than he cometh to force him out. He is coming.

• 25.

  Those rich, full, old, foolish kings, as to the righteousness of man, (1 Cor. 4. 8.) That will no more be admonished or warned by the wise child in the true regeneration, ( Eccles. 4. 13.) those flourishing, legal-spirited Christians, that laugh, are warm and con­fident in their present attainments, their renewed flesh, they are of the Laodicean temper, neither hot nor cold, Rev. 3. 16. They are not hot enough for the spiritual believers company, under the fire-bap­tism, nor cold enough for the dissolute rabble of mankind, that are wholly given up to vile affections and sensuallity. They think they have need of nothing, Because they see the bestial multitude under their feet, to whom they say, stand by, we are holier than you. Yet are they (as to eternal Life) wretched, miserable, poor, blind and naked, Rev. 3. 17. They have no exercise of true spiritual discerning or Life in them. When this sort of professors are hard beset with the spiritual believers testimony, rather than endure that, they will ven­ture (if there be no other remedy) to piece up with any prophane Interest; as Act. 17. 5. The issue oft is, they are [...]uined for their paines, by those they call in to their assistance. Rich they are, wise, strong, and honorable in Christ, by a knowledge of him after the flesh, while David, Paul and others of their spiritual constitution, are poor, needy, weak and despicable, as to that selfish, Life, wisdom and righteousness of man, 1 Cor. 4. 8. 10. Psal. 109. 22.

  Will any here Object, That the same Scriptures are oft quoted, the same expressions oft used, and the selfe-same things unnecessarily re­peated?

  [Page 89] The Answer is, To me this course of writing the same things, in on­ly not grievous; but to the observant Reader it may prove safe, Phil. 3. 1. As for others that Diotrephes like, love to have the preheminence amongst men, and gratifie their own ambitious humour, by preferring their preconceived notions at all adventures hereunto, (without any regard had to the beguiling projects of the devil upon them and their hearers all along) to me 'tis a very small thing to be censured by such men, 1 Cor. 4. 3. Is not their censure and reproach in this case ra­ther to be interpreted a ratification of the things here said, than any wayes an invalidating thereof? Will they prate against these things with malitious words, not receiving them themselves, and forbidding those that would, as he in the 3 Epistle of Iohn v. 9. 10? Let them. Will any that pretend to be onely teachers of the Law, understanding nei­ther what they say nor whereof they affirm, (1 Tim. 1. 7.) out of hatred to the main things here treated of, bark at some circumstantial infir­mities in the delivery thereof, contracted from the earthliness of the vessel, through which they are handed to publick view? Let these take their course also; I shall hold my self little concerned to heed what they say. Christ pronounces wo to those that all men speak well of; for so (says he) did their Fathers to the false Prophets, Luk. 6. 26. That spirit in man that seeks or regards the praise and commendation of men, is never right, never has the praise of God, Rom. 2. 29. 2 Cor. 10. 12. 18. What is more familiar to observation in teachers amongst us, than that spirit of the Scribes and Pharisees that would be shutting up the kingdom of Heaven against men, neither going in themselves, nor suffering others to go in? Mat. 23. 13.

• 26.

  God in the first creation gives us our selves: In the second, himself. All the righteousness, wisdom, and works, as well as the very being of man, is from God, as made by him; but are called the righteousness, wisdom and works of man, or self-wisdom, self-righte­ousness, which he that so worketh, is under the Law or Covenant of works. If man himself may be called self, such works at best are but self-righteousness. Men grosly deceive themselves in limiting self to the corrupt nature onely. The ridding us of that, is onely the casting out of the devil, or of that which the old serpent by his first suggesti­on to Eve, brought into our nature. Those Ministers and Pastors of Churches, that are really serviceable to their hearers in this work, will find cold entertainment from Christ, if they proceed not with Paul to a second and more excellent birth of Life in them, Mat. 7. 22, 23. The fruit of their Ministry amounts but to the constituting of the house [Page 90] upon the sand, (renewed nature, the House, empty, swept, and garnished, that Satan can re-enter) not the House upon the rock, that spiritual house, (1 Pet. 2. 5.) that is partaker of the divine nature, against which, the gates of hell shall not prevail.

  All th [...] man is, has, or does within the compass of his first-crea­tion frame of mind and heart, at best, hath SELF stamped upon it, so in­delebly and by such undeniable evidence from the scriptures of truth, that all the shifts and wit of man will never be able to wipe it out. That that is made or renewed by God in the first creation, is of the earth, earthy. That that is born of God in the second, is from hea­ven; and the righteousnes, wisdom, and glory thereof is called the righteousness, wisdom and glory of God; which they fall short of, that stay in the first. There is no eternal Life to be had, but in the glory that excels, 2 Cor. 3. 10.

  There is a glory and a glory: a lesser glory that is to be done away, because comparatively 'tis no glory, by reason of the glory that excel­leth, and is to remain. Reformation brings the lesser glory, the glo­ry of man a fresh upon him. But it must be Transformation by which we are changed into and brought forth in the glory of God, vers. 18. tis not a gradual progress and proficiency in the same life, glory and righteousness, that is here meant, but a total change out of one kind of glory into another; a passing out of the glory of the first-creation into that of the second, from the changeable Life, glory, and righte­ousnesse of man, into the unchangeable Life, glory, and everlasting righteousnesse of God. The Apostle uses the same word to expresse this great change or metamorphosis of souls, that is absolutely ne­cessary to salvation, which the Poet prefixes to his fabulous trans­formation of the bodies of men into the shapes of other kinds of crea­tures. We are metamorphosed, changed or transformed from glory to glory. Spiritual, new-creature Life only is unchangable and there­fore eternal.

• 27.

  This then is the sum of man's duty; Offer the sacrifices of righ­teousnes, and put your trust in the Lord, Psal. 4. 5. The Chaldee ren­ders it, Subdue your lusts, and it shall be accounted a sacrifice of righte­ousness. Be content to quit and offer up the first-creation state, at best, in sacrifice to God, and put your trust in the Lord, who by his spirit given forth to you in the new-creation, will work all your works in you and for you, after a more excellent way. In the priestly office and power of your faith, present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service; or is that sacrifice of your reasonable [Page 91] powers, your rational principles at best, that God will accept, and thereupon transform into an absolute compliance and unchangable harmony with his will, Rom. 12.1,2. Crucifie the flesh with the affections and lusts. Put off the old man. These and many other Scriptures of like import, do all together and each of them apart, compendiously imply the whole duty of man, even all that God requires of him, which is to humble himself under the cross of Christ and walk, for ever with the Lord. So Psal. 50. 23. whoso offereth praise, glorifieth me: So the Septuagint render it in Greek. In the Hebrew 'tis, whoso sacrificeth confession; which the Caldee renders, whoso slayeth his evil (or fleshly) concupiscence, that is, the fleshly or natural mind. The renewed mind of man is out a labile, wavering, corruptible thing. This is not onely to be confessed, but the confession or thing it self that is confessed thus to be, is to be sacrificed and offered up to God, by a living active faith. If not, it will resist the spirit of God, refuse his new-creation work, seek to save its own life, keep it self whole and unbroken, and fo will evidence it self in conclusion to be that carnal mind, that's enmity to God, and works eternal death to man, Rom. 8. 6.

  To come roundly and freely off with the sacrifice of self, in the full Scripture latitude thereof, by a thorow self-resignation, is the great duty of man, and the onely true and acceptable offering of praise to God. Truly and substantially to praise God, amounts to no less than this offering. Lets not please and delude our selves with a noise, a found of words, shadowes, for things, substance, truth.

• 28. Know then, O vain man, that without works thy faith is dead, Jam. 2. 20. What works? the works of an active, saving faith; the fruits that flow from the proper spring and principle of new-creature Life in man. One great work of this faith, is to lay hold on the un­changeable and everlasting righteousness of God in Christ's per­son.

Another great work of it, is to crucify the fleshly mind, or principles of humane nature however renewed, so as for ever to disable them either for working sin or righteousnesse, in the single first-creation activity or Life thereof.

A third work of it, is to enable man to worship God in spirit and truth, and to perform all righteous works towards God and men, in a more excellent and acceptable way, and with more steadiness and cer­tainty, than ever the renewed natural mind, with all its ornament and furniture, could perform such things. Without such a faith and the workings of it, it is impossible to please God, Heb. 11. 6. Thus by being [Page 92] disabled to perform one tittle of the Law in the single activity of our corruptible (though renewed) mind, we come so to fulfil the whole Law in the continuing and incorruptible principle of new-creature life, that against us, there is no Law, that has any thing to say, Gal. 5. 23. Do we then make void the Law through faith? God forbid: yea, we come by this means onely, to establish and fullfil the Law, Rom. 3. 31. Mat. 5. 17. They that believe in God, must be careful to maintain such good works, to wit, the works of faith, Tit. 3. 8. This is the letting our light so shine before men, that they may see our good works, and glorifie our father which is in heaven, Mat. 5. 16. We shew hereby that God's spirit which is set up in man by the new creation, is better at working righteousnesse, than mans spirit that was set up in him by the first-creation.

Any works we do, as born of God in the new-creation, are better on all accounts, than what we can do, as made of God in the first whatever work is good in the honest Heathen or legal Christian, shall be owned and out-done by the spiritual believer, in his more excel­lent principles and way. The highest Principles of Life in man, in­clude, ratifie, and out-do all that righteousness that is performable in the lower.

In such Principles was this Sufferer a worker of righteousness, such a worshipper of God as the Father seeks and approves of; such a true Son of peace, & such a peacemaker as hath bin described, but reckoned a man of contention, for that very reason: He was content with Paul to be a fool for Christ, despised for Christ, the poor and needy man, with David. As a true Embassador of Christ, and minister of the ever­lasting Gospel, he warned and besought the sons of men, to consider their own true interest, in becoming not onely almost but altogether such as he was, except his bonds. His Life was not like other mens, nor his Ministry. His wayes were of another fashion, as they reason, ( Wisd. 2. 15.) therefore have I writ his Life after another fashion that mens Lives use to be written, treating mostly of the principles and course of his hidden Life amongst the sons of God, that the sons of men may the better know and consider what manner of man it was they have betrayed, persecuted and slain. For this, read on from vers. 15, to 23, of Wisd. 2. (which I quote not as Scripture, but as a no­table character of mens rational conviction and acknowledgements, together with their false reasonings, and most perverse deductions therefrom, in the present case) We are esteemed of him as counterfeits, or hypocrites; he absteineth from our wayes, as filthyness. He maketh his b [...]ast, that God is his Father. Let us see if his words be true. If he be the [Page 93] Son of God, he will help him and deliver him from his enemies. Let us ex­amine him with despitefulness and torture, that we may know his week­ness and prove his patience. Let us condemn him with a shameful death, for by his own saying he shall be respected. Such things they did imagine, and were deceived; for their own wickedness hath blinded them. As for the my­steries of God, they knew them not, nor discerned the reward of blameless soules.

Thus, not owning any need of an Apology for having been so large in the exposition of his divine Life, Principles, and Doctrine, (save onely this, that I have spoken these things, rather as an instruction to the living than an Apology for the dead) I return to the more pub­lick and overt acts of his humane pilgrimage and conversation a­mongst men, having mentioned the private passages thereof in the be­ginning.

Would you know his Title in reference to his countrey? He was A Common-Wealths-Man. That's a dangerous Name to the Peace and Interest of Tyranny.

I have lately met with two new State Paradoxes in Print, which speak ruine to all that own that Title.

• 1. That the Common-Wealth is not safe, while Common-Wealths-Men are alive.
• 2. That the Lawes are not safe, while they are alive that every day call for the aid of the Law.

These Assertions carry with them such an appearance of contradi­ction, to say no more, that I am not so much an OEdipus as to un­riddle them.

The Character of this deceased Statesman, (with whose Principles those two sayings carry little harmony) I shall exhibite to you in a pa­per of Verses, composed by a learned Gentleman, and sent him, Iul [...] 3. 1652.

In the former part of these verses, notice is taken of a kind of ange­lical intuitiveness and sagacity he was furnished with, for spying out and unridling the subdolous intentions of hollow-hearted States, how­ever disguised with colourable pretexts of Friendship. This rendred him a choice Senator, an honourable Counsellour for publick safety. The Widow of Tekoah said to David, My Lord is wise, according to the wisdom of an Angel of God, to know all things that are in the earth; 2 Sam. 14. 20. Will you say, this was a flattering hyperbole? What think you of that in Amos, Surely the Lord will do nothing, but he reveal­eth his secrets unto his servants the Prophets? Amos 3. 7. The king of Syria took counsel, saying, In such and such a place shall be my Camp against Israel. Elisha sends to the King of Israel, saying, Beware thou pass not such a place, and the King of Israel sent to the place the Seer of God warned him of, and saved himself there, not once nor twice, 2 Kin. 6. 8, 10. On this, the King of Syria suspects that some about him dis­cover his projects to the King of Israel. No, my Lord, O King, (saies one) Elisha the Prophet that is in Israel, tells the King of Israel the words thou speakest in thy bed-chamber, vers. 11, 12. Hereupon the King sends a great Army of Syrians to apprehend the Prophet. They come to Dothan, where he is. But by the assistance of an angelical host in the Mount, he baffles out all their Forces, as before their Counsels, and secures Israel from their Incursions; for the bands of Syria came no more into the Land of Israel, vers. 13, 23. So Ezekiel, when in Caldea, was present in spirit at the City Council of five and twenty at Ierusalem; took exact notice of their Deportment, Debates, and Resolves, (in direct contradiction to God's messages by the Prophets, himself Ieremy and others) and what befel them thereupon. He saw Pelatiah the Chair-man or some chief [Page 95] member of the Council, fall down dead, Ezek. 11. 1, 13.

A Statesman of such a spirit, (that can at whatever distance, know the Debates and Resolves of the enemy, as if he sate in Council with them) might advise and contrive things with best advantage to his Countrey, without such a company of chargeable wast-pipes of Spials at home or Correspondents abroad, as is usual. But was this deceased Statesman a Prophet? All Futurities are treasured up in God, but does every one that sees God, see these? The Schoolmen acknow­ledge, that all the most contingent and voluntary actings of the Crea­tures, with all future events whatsoever, have bin eternally present to God's intuition, whose understanding is infinite, Psal. 147. 5. They hold him also to be Speculum voluntarium, a voluntary Mirror, so as not all that see him, see future events, or the present actings of their fellow creatures, at a distance; but onely such angels and men, unto whom he is pleased to make a particular discovery thereof, for the managing of his designes in the World. Let this be granted: yet, whoever is partaker of the divine nature or spirit of Christ, though but in the single portion thereof, lives undeniably in a spirit and dis­cerning, superior to what is to be found in any first-creation nature whatsoever, humane or angelical. He that lives in this spirit, knows not onely this or that man by personal converse, but humane nature, mankind, what it amounts to, how [...]' [...]will act, where it will be next. He comprehends it, knowes the most curious and otherwise imper­ceptible motions of every wheele in it. Many believed in Christ; but he knew what kind of Faith they had, a temporary one, that onely that cast out the devil, and made them men again, wash'd their hu­mane nature, not baptized them into the divine. He would not there­fore trust them, for he knew all men; he knew what was in man, Iohn 2. 23, 25. He knew they had but the faith that might draw back to perdition, which soon after appeared, for when he came closse to them in the testimony of spiritual or eternal Life, which is the free gift of the Father, issuing out of his discriminating love, these disci­ples went back and walked no more with him, Iob. 6. 65, 66.

The true Divine is a man of another, a more excellent spirit than other men, with Caleb, Daniel, and Christ himself. He sees the whole frame, course and way of man, in Sanctuary Light; weighs him in the ballance of the Sanctuary, knows what he will do, and what will be­come of him, notwithstanding any present flourishes. He knows he has but a slippery standing, will be brought into desolation in a mo­ment, and utterly consumed with terrors, Psal. 73. 17, 19. The per­son [Page 96] here treated of, was (with Noah) a preacher of righteousness; with Abraham, one that did command his Children and houshold af­ter him, that they should keep the way of the Lord. His Life and Do­ctrine seemed to carry much of demonstration in them, that he was one of the peculiar Favourites of Heaven, had that double portion, which prepares and qualifies men to sit down (in due season) with Christ upon the Throne, in a superiority to the elect Angels; the sin­gular prerogative and reward of Christ's Servants the Prophets, be­yond what falls to their share, who yet are his true Saints and ever­lastingly saved People, that fear his name, Rev. 11. 18.

This Prophet or Seer of God, in the midst of the greatest successes in the late war, when the Churches, Parliament, and Army reckoned their work done; thought their mountain so strong that they should never be moved; said the bitterness of death and persecution is over, and that nothing remained, but (with those self-confident Corinthi­ans) to be reigning as Kings, (1 Cor. 4. 8.) he discovered himself to be of another Spirit, with Paul. He could not reign with them. When they thus mused and spake; We shall sit as a Queen, we shall know no more sorrow, he would be continually foretelling the overflowing of the finet mystical Babylon, by the most grosly idolatious Babylon, and the slaying of the true Witnesses of Christ between them both, as the con­sequent of such inundation. Has not he had his share in the accom­plishment of his own prediction? Have not they, by their pride, apo­stacy, and treachery, been the occasion of his and their own sufferings, who would not believe him, when he prophesied of such a suffering season? Have not floods of Belial, Judges, Counsellors, Witnesses, Jurors, Souldiers of Belial compassed him about? ( Psal. 18. 4.) Did Scripture, Law, or Reason signify any thing with them? So the Wa­ters went over his souls, they took away his Life from the Earth. Yet, the rage and violence of bruitish men followed him close at the heels, to his very execution-stroke. But however it was with him, as to a certain fore-sight of particular events, yet that he could con­jecture and spel out the most reserved consults and secret drifts of for­reign Councils against us, (which they reckoned as tacita, concealed till executed) the Hollander did experience to their cost.

The next branch of his publick usefulness in a political capacity, was his most happy dexterity at making the best of a war. Armies are to small purpose abroad, unlesse there be sage Counsel at home. He heartily laboured to prevent a War with Holland, but the sons of Zerviab, a Military party, (that too much turned War into a Trade) were too many for him, in that point. He therefore set himself to [Page 97] make the best of a War, for his Countries defence. In this War, after some dubious Fights, (while the immediate care of the Fleet was in other hands) he with five others were appointed by the Parliament, to attend that affaire. Hereupon he became the happy and speedy con [...]i­ver of that succesful Fleet that did our work in a very critical season, when the Hollander vapoured upon our Seas, took Prizes at pleasure, hovered about our Ports, and were ready to spoil all. His report to the House, as to the War-Ships by him recruited, ordered and sent forth in so little time, to find the enemy work, seemed a thing incre­dible.

In the beginning of that expensive War, (as unwilling to make a prey of his Countries necessities) he resigned his Treasurer-ship for the Navy, causing the customary dues of that Office to be converted into a Salary of a thousand per annum. The bare poundage of all ex­pences that way, which in times of peace came to about three thou­sand, would have amounted to neer twenty thousand by the year, du­ring the war with Holand. Were his personal circumstances and the condition of his Family-affaires at that season and since, well known, it would render this piece of self-denial the more memorable. Some inconsiderable matter, without his seeking, was allotted to him by the Parliament in lieu thereof. He had also long before this, upon the Self-denying Ordinance, (little observed by others) refunded five and twenty hundred pounds, for public uses, being the moiety of his Re­ceptions in the said Office, from such time as the Parliament had made him sole Treasurer, who before the War was joyned with ano­ther person.

As for the keeping of his hands free from all maner of Bribes, or what ever might be so interpreted, all the while he was engaged in publick action, I refer you to his own solemn appeal on the Scaffold, to the great God of Heaven and Earth, and to all that great Assembly round about him, or any other persons, on that account, which none could contradict. He openly challenged all men, to shew wherein he had defiled his hands with any mans blood or estate, or that he had sought himself in any publick place or capacity. Such were his abilities for dispatch of a business if good, or hindring it if ill, that had his ha [...]d been as open to receive as others to offer, in that kind, he might have treasured up silver as dust. Many hundreds per annum, have been of­fered to some about him, in case they could but prevail with him, on­ly not to appear against a proposal. On the least intimation of such a thing to him, he would conclude it to be some corrupt self-interested design, and set himself more vigilantly and industriously to oppose [Page 98] and quash it. That Greek Magistrate left the best Name behind him, who (having been often in publick place, and of general fame for abilities and honesty) when he came to die, left his family so bare, though he had lived frugally, that portions for his Children were is­sued out of the publick Treasury. This Patriot, for his many years faithful serving of the publick, has endured several tedious imprison­ments, at length lost his Life, and hazarded his own estate, that should pay his great debts, and supply his family with such honourable main­tenance as becomes their birth and education. Here's his reward on Earth; but great is his reward in heaven.

The latter part of this Sufferers Elogy in the 'bove-mentioned Verses, concerns his skill in distinguishing the two Swords or Powers, Civil and Spiritual, and the setting right bounds to each. He held that the Magistrate ought to keep within the proper sphere of Civil Jurisdiction, and not intermeddle with mens Consciences by way of Imposition and Force, in matters of Religion and divine Worship. In that Healing Question, for which he was wounded by the late Pro­tector (so called) he did sufficiently manifest this to be as well the Magistrates true Interest, as the Peoples just Security. 'Tis observed by MORE and others, on various accounts, that the Romane Empe­rors owning and incorporating Christianity with the Laws of the Em­pire, strengthened the Interest of the formal Christian, and drave the true Spiritual Worshipper into the Wilderness. While Magistrates pretend, and (it may be) verily think they are doing Christ a high piece of service by such fawning and formal compliance, they are di­rectly involved in the Antichristian Interest, for the persecuting of Christ in his true spiritual members: That men, yea religious, holy men, may be so mistaken, see Ioh. 16. 2. Acts 26. 9, 11.

This lover of his Nation, and assertor of the just Rights and Liber­ties thereof unto his death, was also for limiting the civil Power, de­legated by the People to their Trustees in the Supream Court of Par­liament, or to any Magistrates whatsoever. He held, That there are certain Fundamental Rights and Liberties of the Nation, that carry such a universal and undeniable consonancy with the light of Nature, right Rea­son, and the Law of God, that they are in no wise to be abrogated or altered, but preserved. What less than this can secure Peoples Lives, Liber­ties and Birth-rights, declared in MAGNA CHARTA, and ratified by two and thirty Parliments since. Let but once this truth he exploded and blown away, all the Rights and Liberties of the Nation will soon go after it, and arbitrary Domination and Rapine may securely triumph over all. Deny that there are any Fundamental, [Page 99] unrepealable Laws, and who can be secure as to Life, Liberty, or E­state? For if by an over-ruling stroke of abused Prerogative, a majo­rity in Parliament can be procured, that will pull up all the antient Laws Rights and Liberties of the Nation by the Roots, and establish mischief by a new Law; (make Reason and Duty Treason, and that post factum too) in this case, he that did things most rational and justi­fiable by unrepealed or unrepealable Laws, yesterday, may be con­demned by a Law made post factum, and executed too morrow. By this meanes Judges may be put into a most unhappy capacity of justifying the wicked, and condemning the righteous, under colour of Parliamenta­ry authority, in both which things they are an abomination to the Lord, Prov. 17. 15.

Thus they pleased themselves in their own Imaginations, to divide the World between them; but the World will not be so served. These things with many other in Gundamores Narrative, came to light amongst us, by Sir Robert Cotton, (as 'tis said) that great Treasurer of learned and pertinent rarities.

By these observations & practises of the politick Spaniard, it may ap­pear, his Reason pitched on the same conclusion with Solomon, Pro. 11. 14. That in the multitude of Counsellours there is safety; and that for any State to refer matters too much to the single understanding and will of some one person, may expose all to forreign invasion and ruine. Can it then appear unreasonable, in any State, specially, when there is no single person in possession, to offer such a proposal to free debate amongst the Peoples Trustees, whether or no it be convenient to admit a sin­gle person to the Legislative or executive power over them? The Romans nipp'd Tyranny in the bud, executed their Founder and first King, Romulus, to preserve their Foundations, the Laws, which he neglected. They banished proud Tarquin their seventh and last, on the same account. Whatever any may think they have to say against those [Page 101] two popular actions, there may seem not to be the Jeast colour of rea­son to alledge against one that had no hand or consent in the executi­on of the one, or expulsion of the other, (this Sufferers Case) to of­fer such a proposal to the People or Senate; Whether some other form of Government might not be more conducible to the publick Inter­est? Such Questions were propounded and debated amongst those old Romanes. They did use their just natural Liberty, as men, in con­sidering what might most make for publick safety, (the main end for which there are any such things as Governments or Governours at all) and concluded upon two yearly Consuls, that were limitted by many Senators, as they also, afterwards by popular Tribun's, and sometimes a Dictator, till all were swallowed up again into an Empe­rour. The successe was this. Their Dominion while under Kings, extended about fifteen miles from Rome. Under Consuls, their terri­tories were enlarged to about fifteen thousand miles compass. Under some of their bruitish and Tyrannical Emperors, they lost ground a­gain, faster than ever they got it.

The Lacedemonian Ephori and such like popular Superintendents in other Greek Common-wealths, that were authorized to curb, restrain, depose their Kings, and something more, in case of such exorbitances and misgovernment as deserved it, who knows not? 'Twas ordina­ry amongst them, not onely to change their Governours, but Govern­ment also. If one race of Kings be lawfully deposed, they are not wronged by change of Government, and who else can be? 'Tis so natu­ral and fundamental a Right in People to have & use such a Liberty, that we may do wel to consider whether they have any right to give it out of their hands, unless it be lawful to contradict the Law of Nature, the true end of all Government in humane Societies, turn their own Reason out of Doors, and so turn beasts for their Governours to ride on. That the Iews, Greeks, and Romanes, (the wisest States in the world) have over and over used this Liberty of Changing their Go­vernment, as they saw occasion, and that often with very good success, is undeniable.

Were it unlawful for a State, in any case to depose remove Kings, what Titles have any Monarchs now upon earth to their Crowns, that are descended of those, who were elected into the room of such as the people deposed?

How bruitish then and destructive even to the Interest and Title of the present Kings (that hesought to gratify and flatter) is Bel­loy's Assertion, That a Family once setled in the Crown, though they prove never so wicked, vitious and abominable, yea, though they go about to de­stroy [Page 102] the Common-wealth, must yet be sacred to us, and permitted to keep their Seat, without any direction, restraint or punishment from the Common-wealth, but from God onely? At this rate, all the Carlees in France were Usurpers, because Pepin (the first of that Race) came to the Crown upon the deposition of Childeric the Third, and so wiped out the Merovees or Pharamonds Line. The like is to be said of the Cape­vingiens, who have now sate in the French Throne almost seven hun­dred years, since the deposition of Charles of Lorain, last of Pepins race, into whose room Hugh Capet was elected by the People. The same thing is to be seen in the Spanish Histories, and where not? Four Races of Kings have been there since the expulsion of the Romans. The first was from the Goths. The second from Don Pelago. The third from Don Sancho Mayor. The last, from the House of Austria. Eng­land has had more changes of this kind, that both these neighbour Monarchies together, in the same space of about twelve hundred years. They all three got loose from the Romane Yoke, so long ago.

This blessed Witness and Assertor of the Fundamental Rights, Truths, and Liberties of Christs Kingdom, as also of the Common-wealth of England, and that has sealed his Assertions in both kinds, with his blood, was not onely well skilled in setting the right bounds to civil and spiritual Power in the outward government of Worldly States, but he did yet more clossly distinguish between natural (whence civil springs) and spiritual Power, as to the inward regula­tion of particular persons.

You may take a glance into his larger Discourses on this Subject, by a short glosse on the two Trees in Eden, that of Life, and that of the Knowledge of good and evil. These two Trees were the first signifi­cant Types in and by which man was instructed in this doctrine, which rightly divides the word of Truth (Christ the living, and Scriptures the written Word of God) between the natural and spiritual man, alotting unto each their proper portion and character. One of these Adam might, yea, ought to have fed upon, the Tree of Life, the other not. By the Devils suggestion to the Woman, and hers to him, he made a contrary choice. He did eat of that he should not, to the loss even of that he thought to gratify himself in, his temporary Life of righteousness and communion with God; and neglected to eat of the other, and so of Christ in spirit, the Antitype thereof for the feed­ing and building him up into eternal Life, and true blessedness.

These two Trees were an Allegory, of like significancy with Sarai and Hagar, Isaac and Ishmael, Old and New Testament or Covenant, [Page 103] &c. One of them signified the first Adam with his living Soul, and freedom to good and evil: the other, the second Adam with his quick­ning spirit, and freedom to good onely, which he communicates and builds men up into the life and exercise of, in fellowship with himself. Adam chose to gratify his primitive natural constitution and freedom to good and evil, which together with the things that feed it, were ty­pically stated and represented in the Tree of the knowledge of good and evil. The new-creature Life, and the glorious Liberty of the sons of God, together with the things thereof, (not seen to man, in the for­mer capacity) things eternal, were typically stated and represented to Adams natural discerning, in the tree of Life, with instruction what was his concern to do or not to do, as to that or the other. But al­though these Types were given, and expounded also by Christ unto Adam before hand; yet was there room left, after his fall, for the ex­ercise of a distinguishing dispensation of mercy towards him and his posterity, from that of severity, which was forthwith put in execution against the apostate angels, excluding them from any possibility of ever entring into Gods Rest. This argues, that the Angels who excel in strength, and are higher than man, had a clearer understanding in that point, as to the requisiteness of a transition for themselves and for men, out of the mutable state of life and righteousness, received in their first creation, into the unchangable Life and everlasting righte­ousness of the second. Their fall therefore was more knowing, wil­ful, fatal and irrecoverable upon any tearms whatsoever.

That which Paul said of himself, may be said of Adams first trans­gression, comparatively with the first sin of the Angels, that he did it ig­norantly and so obtained mercy. 1 Tim. 1. 13. But let man, after renew­ed ad revived, look to it; for if after all this warning, he sin again after the similitude of Adams transgression, he becomes a Tree twice dead, and will be pluckt up by the roots. This second fall of man is as fatal and irrecoverable as the Angels first. [...] Adam's eating the forbidden fruit, imported no less than a pleasing himself in the single Liberty, Righteousness [...] Life and Enjoyments of his first-creation state, in pre­ference to what was attainable for him in the second. He preferred the creature, or glory of man in the first, to the glory of God, that rests upon men for ever in the new-creation state. He preferred the Law of works, or the natural power of working righteousness, set up in him by the first creation, to the Law of Liberty, Grace, Faith, that heavenly power of working righteousness, that is set up in man by the new creation, which can do all good and no evil, so that against such there is no Law, Gal. 5. 23. This is the glorious liberty of the sons of [Page 104] God, Iam. 1. 25. and 2. 12. To prefer the lesser glory of the first cre­ation, the glory of man, to the greater glory of the second, the glory and righteousness of God, is to worship, serve, and value, the glory of the Creature, more than that of the Creator, who is blessed for ever, Rom. 1. 25. They that prefer the lesser glory to the greater, the righteous­ness and glory of man's first-creation to that of the second, will prove hypocrites and persecute. A hypocrite is not onely he that makes a shew of righteousness and has none, but that has the righteousness and glory of man really in and upon him, and in the credit and flou­rish of this, would personate and pass for that which he is not, the true spiritual heir, that has the glory and righteousness of God in and upon him; and then the next news is, he falls to persecuting of him that indeed is the true heir, saying to his fellows in spirit and princi­ple, Come, this is the heir, lets kill him, and the inheritance shall be ours. A hypocrite is one that personates and would passe for that which he is not. If he be stark naught, he would pass for that which is good. If good and righteous in one kind, he would pass for that that is better and more excellent in another. Such an hypocritical spirit is a per­secuting spirit. He thats born of Christ after the flesh, and will go no farther, will persecute him that is born of the same Christ after the spirit: will hate his Brother, slander his own Mothers Son, Psal. 50. 20. To this effect did this Sufferer use to Allegorize, the two Trees in Eden, and other Scriptures in exact analogie and harmony there­with.

But come we now to consider the method of his sufferings; how this meek, dove-like, harmless person has been handled by the injuri­ous, wolvish spirit of this world, that has affronted contradicted and blasphemed his principles and doctrine, and at length killed his bo­dy, as a contentious wrangler and a malefactor. Christ was so served. He went about doing good and suffering ill to the last. This eminent disciple and follower of his, hath waded through all those injurious reproaches and mis-interpretations men have put upon his most in­nocent and useful words and actions, in that thank-worthy and ac­ceptable imitation of him, which Peter represents to us under the si­militude of good servants, that can suffer patiently for well-doing, com­miting themselves to him that judgeth righteously, 1 Pet. 2. 18, 23. He considered him that endured such contradiction of sinners against him­self, and did not faint in his mind, but striving against sin and sinners of all sorts, by his faithful witnes-bearing, resisted unto blood, Heb. 12. 3, 4. But be it known that amidst the personal sufferings of Saints, 'tis not onely lawful but their duty, to pray that God would awake to their judge­ment, [Page 105] even to their CAUSE, which is his CAUSE, that all those may yet come to shout for joy that favour their righte­ous CAUSE; and that the enemy may not rejoyce over them, as if he had swallowed them up, though they abuse and kill them all the day long, [...] sheep appointed for the slaughter, Psal. 35. 23, 27. Some of you (saies Christ) they shall put to death: but not a hair of your head shall perish, Luk. 21. 16, 18.

This worthy Patriot was freely chosen, without any seeking of his, to serve as Burgess for the Town of Kingston upon Hull, in that Parlia­ment which sate do [...] November 3. 1640. About thirteen years did he indefatigably labour therein for his Countries relief, against ma­nifest Oppressions and publick grievances that were upon it. And well nigh ten years more he hath patiently suffered, as either a useless or pernicious person, because of his destructive constitution to the Peace and Interest of Tyranny. During the long Parliament, he was usually so engaged for the Publick, in the HOUSE and several Com­mittees, from early in the morning to very late at night, that he had scarce any leisure to eat his bread, converse with his nearest Relati­ons, or at all to mind his Family affaires. Were I indeed furnished with the tongue of the learned, the pen of a ready writer, I should think it adviseable to let the usefulness & successe of his publick Act­ings all along that Parliament till forcibly dissolved, speak for them­selves. That race of action being run, (not without much struggling, contradiction, and mis-reports all the while) he comes to his suffering Scene. He was for several years rejected, persecuted, & imprisoned by his apostatized friends (that had gone to the house of God in company with him) who at length to compleat their persecuting work upon him, delivered him up, to be hunted to death by his professed foes, ene­mies of all righteousness, Gods and mans too.

First, his false Friends that had sat in Council with him, (and who owed, in great measure, their very Lives and success to him, un­der God) they fasted for strife and debate, kept a mock fast, to draw such as durst give them faithful counsel and warning, into a snare. Up­on their apostacy, when brought into distress through forreign disap­pointments, they (somewhat Iezebel-like) proclaimed a fast, pub­lickly declaring their willingness to receive information from any hand, as to what was amiss in the Government, that might be the ground of God's not going forth with their Armies as he was wont. He laid hold on this published offer, and as a faithful watchman and able Patriot, exhibited his thoughts to them in a Healing Question, on which he was shortly after sent for by the Council, from the place of [Page 106] his residence at Bellea [...] in Lincolnshire, proceeded against as seditious, and imprisoned about four moneths at Caris-brough Castle in the Isle or Weight. Thus the Iews served Ieremy, Jer. 42. and 43. They de­sired him to enquire the mind of the Lord, as to their intended jour­ney for Egypt, and solemnly engaged they would obey the message, [...]lling God to witness between them and him. He seeks the Lord, and after ten dayes receives and faithfully declares the word of the Lord, which was, That if they went to Egypt, the sword they feared at home, should meet with them there; and if they tarried in their own land, they should be preserved. They proudly rebelled again [...] this word, and not onely so, but forced Ieremy along with them to Egypt, to bear a share in their sufferings, though not in their sin, as the wise Servant was handled by his foolish Master in Aristophanes, and as is frequently the case amongst mortals. God the great disposer of all the kingdoms of men, gave Egypt to Nebuchadnezzar and his Army, as wages for their hard service in pulling down proud Tyre, (whose Merchants were Princes, Esay 23. 8.) where every head was made bald, and every shoulder peeld with long and excessive labour in a thirteen years siege and filling up a channel of the sea, in order to their approaches, Ezek. 26. 9. and Chap. 29. 18, 20. Thus Nebuchadnezzars sword, that the Iews feared in their own Countrey, (upon the killing of his Deputy Governour, Gedaliah) meets with them amongst the rest, in Egypt, the character and ruine whereof we have, Ezek. 29. 30. 31. and 32. Chapters; as of Tyre, Chap. 26. 27. and 28.

Thus treacherously was this steddy Witness of the true Liberties of Christs Kingdom, and his native Countrey, handled by those that for many years had joyned with him in the profession of the same righte­ous CAUSE, against sacrilegious and tyrannical domination in Church or State. What was his crime? He was stedfast in the Cove­nant: they turned aside like a deceitful Bow. The criminous party had the Sword, and innocency suffered. Even so it is now. To omit his rejection and confinement by the Long Parliament, after their return to take their Seats afresh in the HOUSE, 1659. his last Scene of Sufferings was under the present Powers.

Under this variety of Persecutors and Persecution, he notably ex­perienced the truth of that Apostolical Argument for the Resurrecti­on: If in this Life onely, we have hope in Christ, we are of all men most miserable, 1 Cor. 15.19. He took that course in the face of all affronts and contradictions of sinners, (of one kind or other, from first to last) which shewed the invincible steaddinesse and chastity of his spirit. What he vigorously prosecuted when he was active, he ratified and [Page 107] sealed with his blood, (and all the tendencies thereunto, by witnessing a good Confession) since he was passive. He stood up for the defence of the Lives and Liberties of his Country-men, and lost his own Liberty [...] Life for his paines. As a true lover of his Nation, he boldly asserted the Rights thereof at the last push, to the faces of those that have suf­ficiently declared themselves enemies thereunto, in condemning him. What he could do or suffer more for his Countrey than he did, is somewhat difficult to say.

His two years imprisonment under this power, was by meer will and pleasure (no particular crime being laid to his charge) in direct contradiction to the fundamental Laws and Liberties of Englishmen, stated in MAGNA CHARTA, Chap. 29. Festus a heathen Judge, deemed this unreasonable in Paul's case, Act. 25.27. It seem­eth to me unreasonable (saies he) to send one as a Prisoner, and not with­al to signify the crimes laid against him. 'Tis against the Law of nature, the conscience and common light of Reason in all mankind, that any man should be so dealt with. For their most injurious underhand-dealing, in picking up a charge (while he was kept two years close-prisoner) and procuring Witnesses against him by threats or promi­ses, together with their proceedings about him at the Grand Jury and Kings Bench, I do once for all refer you to the Narrative of his Try­al. I reserve onely a liberty of speaking something in general, as to the difficulty of his circumstances in the tryal, and for particulars, to lay before you the main passages of the Iews proceedings with Christ, trusting them and you together, to make the application. I take hint for this latter branch of my liberty, from one of his occasional speeches recorded in his Tyral. Mention being made by a Friend, of the cruel proceedings against him; Alas, said he, what a-do they keep to make a poor creature like his Saviour?

He was an able Common-Wealths-Man and a true Believer; two dan­gerous qualifications to Church and State, as this world goes. He had remarkable insight in the Politie of the true Common-wealth of Israel, the Holy Ierusalem that will shortly come down from God out of Heaven, Rev. 21. This gave him no small aime at what he ought to be doing in the Common-wealth of England, as preparatory thereun­to. What was done in the day of small things, (when the Nation was delivered from its taskmasters) was not despicable in its season, though a cloud be now drawn over it. 'Twas a usual saying with him [...] Come what would, every thing was upon the right Wheel, in the wise con­trivement of God, for the accomplishing of his righteous designs in the world. But considering matters betwixt man and man; that expostulation, [Page 108] Eccles. 2. 15. ( Why was Libe [...]re wi [...]e [...]) may seem to be fairly in­ [...]erpretable into this sence [...] That true wisdom is a great disadvan­tage to a man in this disordered world, where 'tis the fashion for lust, will, and pleasure to bear sway, against Scripture, Law, and Reason. Persons of the best rational abilities and most conscience, have usual­ly been destroyed in Courts of Judicature, (so called) throughout the world, in all times. A man of Reason and Conscience, called forth to declare his mind, cannot afford to gratifie the corrupt humors & lusts of men ( that put good for evil, and evil for good, light for darkness, and darkness for light, (Esay 5.20.) much less, become one in spirit and principle with those that so do) and then he must die. When truth failes, and every thing is called by a wrong name, good evil and evil good, men abhor him that speaketh uprightly; they hate him that reproveth in the gate, Amos 5. 10.

If the foundations be destroyed, what can the righteous do? Psas. 11. 3. Yea, or what can he say? when the Soveraignty and infinitely most Supream Legislative power of God and Christ himself is set at naught, there's the m [...]in Foundation gone, as to the righteous man's defence amongst his fellow mortals. If Judges that have no fear of God be­fore their eyes, be on the Bench, then long schrowls of I know not what must be formed up and read against the most faithful Patriots and choicest Christians, as not having the fear of God before their eyes, and sentence accordingly must be pronounced against them by one r [...]ful wight or other, that's an enemy to all true Law and right Reason. This sort of Cattel have not been wanting in any place or time. Queen Iezebel could find them in Iezreel; Judges and witnesses of Beliat against Naboth, and away goes his Life, and she (not long af­ter) to the Dogs, 1 King. 21. and 2 King. 9. Such Judges as have no fear of God before their eyes, what will they stick at? All inferi­our and subordinate Foundations of the righteous mans safety, all the Laws, Rights, and Liberties of any Nation will signify little with Judges so qualified and fitted to abuse and murder any righteous men that are brought before them. See the boldness of the Kings, Rulers and People of the earth, not onely in slighting but down-right bid­ding defiance to the Soveraignty of God and Christ, Father and Son, with the Laws of both Psal. 2. 2, 3. The Kings of the Earth set them­selves, and the Rulers take Counsel together, against the Lord, and against his Christ; there's their Soveraignty affronted. Then they say, vers. 3. Let us break their bands asunder, and cast away their cords from us; there are their Lawes rejected. Then, if the antient fundamental Lawes or Liberties of any Nation be slighted, laid aside, or pulled up [Page 109] by the roots, and mischief established by some new one; with this ad­vantage, the basest of men may gather themselves together against the soul of the righteous, and condemn innocent blo [...] Psal. 94. 20, 21. If over and beyond all this, there be such wicked Judges to be found, that neither fear God, nor regard that which is the man in man, Rea­son, but onely that corrupt State Reason that lies in point blank con­tradiction thereunto; if such be to be found, who will venture by their superadditional glosses to stretch a mischievous new Law be­yond the proper significancy of its words, to serve their present pur­pose; yea, or if they date, even beyond all this, lay down their meer arbitrary assertions, (that have not the least hint for them in such a new made Law) which will pass with Jurors for a legal ground of ta­king away ones Life; A righteous man in these circumstances has an exceeding hard time on't. Beyond all this yet, if a proviso-Foundati­on for securing an innocent persons Life, any voluntary unsought for grant, (made upon a supposal that all other Foundations of his security should sail him) if this also be laid aside and slighted, (though the word of a King, in answer to the Petition of a Parliament, amounting in effect to an Act of Parliament) where's the righteous man then? gone, without remedy; But whither? from earth to heaven. A sad loss to us, a great gain to him. Sure something will come down from heaven amongst us er'e long for such doings. A righteous man in a case so circumstanced, (which I have thus taken Liberty accord­ing to my word, to speak a little to in general) what can he say in his just defence, that his Accusers and Judges will not call Treason, and be ready to form up a new Charge against him for, if commanded? Thus a Iews served Christ: (and so I pass to the other branch of my reserved liberty, the consideration of particulars, in the case of the leading Sufferer.) Ye have heard the blasphemy, (saies the high Priest) he hath spoken blasphemy, what further need have we of Witnesses? What think ye? the Jewry-men never study the point; they have their Ver­dict ready at their fingers ends; he is guilty of death, Mat. 26. 65, 66. Quick work. But what was the crime? He denied not but that he was the Son of God. For Christ or Christians to be in the highest sence what they should be, & own it; this men (yea, the very high Priests, Archbishops, that pretend to be the chief watchmen over souls) are ready to call Blasphemy. If they can but get any the least intimation of such a thing out of them by interrogating, they reckon they have enough to take away their Lives. They that are of their Father the Devil [...] (as Christ told these Iews) can't endure to hear any own themselves to be the Sons of God. What a world is this for Christ and his followers?

[Page 110] The chief Priests, Elders and all the Council sought false Witnesses a­gainst Iesus to put [...] to death. They tamper with many, yet for a good while find none [...] [...]uch as are insufficient to do their work, either through the invalidity of the matter testified, or inconsistency of their testimony, for they agreed not. To murder him they were resolved. all they sought for was a colourable pretext. At length come two false witnesses (well paid, 'tis like, for their pains) which say; this fellow said, I am able to destroy the Temple of God and build it in three dayes; whereas his words were ( Ioh. 2. 29.) destroy ye this Temple, his Bo­dy, (so they did) and in three dayes I will raise it up; so he did. But what a feeble testimony was here to go about to take away a man's Life upon, in case it were true, that he spake these words, and that, in their sence, concerning the material structure of the figurative Tem­ple? They lie at catch therefore for some word from his own mouth at the bar, to carry on the work. Very little 'twas he spoke there. He lets the false witnesses pass uncontrolled; answers not a word, though de­manded by the high Priest, Mat. 26.61, 63. Then the high Priest falls to interrogating, tries what new matter for a charge he can get out of him by Questions. Yea, he adjures him to tell them whether he be the Christ, the Son of God. Christ denies it not. Now they reckon they have enough. They slight their false witnesses. They are now Judges and Witnesses too, themselves, and that in a matter of far greater consequence, blasphemy; he makes himself the Son of God, say they. Then they hurry him away before Pilate the Romane Deputy, where the chief Priests and Elders that sat as his Judges in the other Court, turn his Accusers, vehemently urging and witnessing many things a­gainst him before Pilate, and he lets all pass, answers not a word. Yea, though minded of it, and urged by Pilate to speak for himself, not a word could they get of him, say or do what they would. He's a Mute. It seems their Testimony, in Pilates judgement, amounted to very lit­tle; for after all, he asks them, What evil hath he done? Their an­swer is, Let him be crucified. Bruits! Oh, but (say they) we have a Law, and by our Law he ought to dye, because he made himself the Son of God. 'Tis a dangerous thing amongst men, for Christ or his fellow-heirs, to own themselves to be the Sons of God, Heirs of the heavenly Kingdom, though they give no disturbance or just occasion of offence to any Kings in their worldly Thrones. Men will be laying their heads to­gether, to frame some miscievous Law against them, to call them Blas­phemers, & then put them to death for it. They will call that Heresy, which is the only right way of worshipping the God of our Fathers, & then punish them for it. What goodly work are Magistrates with some new [Page 111] upstart Lawes, like to make on't at Religion and Worship? If there be any that do what they should in either, of all others they must be sure to go to wrack.

But Pilate yet seeks to release Christ. All that is said yet, will not do it with him. 'Twas a custom to deliver some one Prisoner at the F [...]ast; he asks them therefore, Shall I deliver Christ or Barabbas? Now Barabbas was a robber and a Murtherer. They cry out all at once, like mad men; away with this man, and release unto us Barabbas. Men will rather favour Murderers and Robbers than Christ and his follow­ers. Pilate willing yet to release Iesus, (Christ had the better on't of our Prisoner, as to the Lord chief Justice that sat upon him) speaks once again to them of it. But they hold to their old tone, cry crucifie him, crucifie him. He replied yet again, Why? what evil hath he done? I find no cause of death in him. But they were instant with loud voices, re­quiring that he might be crucified. Pilate sayes to them, What? Shall I crucify your King? The chief Priest answered, we have no king but Caesar. And here they take hint for a new charge against him, that it will high­ly concern Pilate to take notice of. If thou let this man g [...], (say they) thou art not Caesars friend. Whosoever maketh himself a King, speaketh a­gainst Caesar. Then Pilate complies with them. The voices of the People, and the chief Priest prevailed; so he passes sentence, that it should be as they required.

'Tis the legally religious party all along, that accuse, prosecute and deliver up Christ and his followers into the hands of sinners among the Gentiles, and so, have the greater sin, as Christ told Pilate. But Pi­late also, however he may flatter himself and wash his hand of it, he can't wash his heart, or render himself guiltless of the blood of that just Man, as his Wife, (being admonished in a dream) warned him to keep himself. 'Tis said, both by Romane Historians and Greek Wri­ters of the Olympiads, that Pilate was accused by the Iews to the Ro­mane Senate, and so continually vexed by the Emperour Cajus Caligu­la, that about the Year 39, being five or six years after the Passion, he killed himself with his own hand.

But what truth had that last charge in it, that he made himself a King, or had spoken any thing against Caesar? These very Iewes themselves would fain have had him owned himself as their temporal King, to de­liver them from the Romane Yoke; so indeed, they were the Traytors, if any body. Pilate himself had been pulled off the bench, if that could have bin. But Christ would not accept the offer, though as the Son of David in a direct line, the temporary Soveraignty might seem to be his right. He perceived they would take him by force, to make him a [Page 112] King, and away went he to a mountain himself alone, Ioh. 6. 15. And in his answer to their ensnaring question about tribute, he quite non-plust and silenced them. Give (saies he) unto Caesar the things that are Caesars, Mat. 22. 15, 22. Be subject to his jurisdiction in temporals, the outward actions and concerns of your bodily life; yea, though forc'd by the Romane sword to promise allegiance to him. Ieremy tutored the Iews to like effect; to submit to Nebu­chadnezzar, [...]hough a forreign Prince and Conquerour. And God him­self espouses Nebuchadnezzars quarrel against Zedekiah, calling the engagement he made with Nebuchadnezzar, HIS Covenant, and HIS Oath, and holding himself concerned in point of honour, to recom­pense the breach of it upon Zedekiah's head, Ezek. 17. 11, 21. Ze­dekiah signifies, the righteousness of Iah or Iehovah. This name was gi­ven him by Nebuchadnezzar, to intimate to him, that if he broke Co­venant, the righteousness of the Lord would not suffer him to scape unpunished. Accordingly it came to pass: He is taken by the Caldean Souldiers, brought to the head Quarters at Riblah, a place between Ierusalem and Tyre, where Nebuchadnezzar lay to hear the news from both his Leagures before those famous Cities. There a Council of War sits on him; the sentence is, That his sons be slain before his eyes; then, that his eyes be put out, and that he be carried prisoner to Babylon, where he died not long after. This he got by breach of Covenant, 2 King. 25. 1, 7.

Christ advised the Iews, to keep their Covenant with Caesar, (as Ieremy with Nebuchadnezzar) he paid him tribute himself, Mat. 17. 27. If Caesar will have more than his due, if he will invade Gods Prerogative; venture out of the proper sphere of worldly Magistracy, which relates but to the bodily actions and concerns of this mortal Life, (1 Cor. 6.3,4.) if he demand those things that peculiarly belong to God; that other mens Consciences and Light, as to Religion and divine Worship, be levelled, squared and regulated by his, (who it may be has none at all) then Caesar himself is to blame, as a sacrile­gious intruder into the proper Rights of Christs Kingdom; see be [...]o that. They are commended of God, that conscientiously deny him obedience therein, as most justly refusing to become servants of men in things perteining unto God, 1. Cor. 7. 23.

It was suggested, The King could not be safe while VANE was alive. Why? what would he do? No man more disswaded from popular tu­mults, (even against this power that God hath permitted to be brought over us) then he. His demeanour in this point was much like that of Ieremy amongst the Iews, who disswaded them from con­spiracies [Page 113] with Egypt, or insurrections against the King of Babylon. But why was not care taken to remove all sinister and prejudicial re­ports, as to this matter, from the chief in power? I answer; why did not Christ answer a word to the Iewes fierce accusations of him be­fore Pilate, but let Pilate take it as he would? If his actions would not speak for him, he was content. Was this a crime in Christ? Is there not rather an emphasis laid upon this regardlesness of a self-de­fence, (while his heart was fixed upon a publick good) as a singular ingredient into the excellency of the sufferings of that Captain of our Salvation? And shall the same deportment be reckoned culpable in his followers? No man could take away Christ's Life from him: Were Pilate and the Iews then guiltless in shedding his innocent blood? No. Is Christ a felo de se, a self murderer, because he laid down his Life of his own accord? Neither. Gods hand and counsel had determined it should be so, Act. 4. 27, 28. The Iews were most ex­ecrable murderers of the Lord of glory for all that, and responsible for it. Pilate had his share in it too, by yeilding up his own reason and conscience, either to the violent importunities and most irra­tional out-cries of the Iews, (who said, away with him, away with him, let him be crucified) or to their most false and slanderous insinu­ations of Treason, charactering him as an enemy to the Crown and dignity of Caesar, which they could make no proof of.

Were all the affronts and injuries that were put upon this truly Christian Common-Wealths-Man (who was indeed, for what others talked of, the Liberty of Men as Men, and Christians as Christians) well and orderly set together, it would be difficult to find a Parallel proceeding for Injustice, next that against Christ, in all History, humane or divine. VIOLENCE and WRONG in stead of RIGHTEOUSNES and TRUTH, were weighed out to him by those that p [...]nded to hold the Scales of Iustice in their hands, Psal. 58. 2. But Iudgement shall return to Righteousness, Psal. 94. 15. Righteousness will come at last to have Judgement passed on its side. They seem to be parted, while wicked men are justified and the righteous condemned. This Sufferer did usually discourse of and expect a failer of all visible reliefs to good men, when others little dream't of it. But has the righteous man no remedy in such a season? He would familiarly invite others with himself to cast their thoughts upon what is signified, ( Eccles. 5. 8. amongst many other Scriptures) in way of resolution to this Querie. If thou seest the oppression of the poor, and violent perverting of Iudgement and Iu­stice in a Province, marvel not (or be not dismaied) at the matter: for he that is higher than the highest, regardeth, and there be higher that they. [Page 114] Angels are higher than the highest powers amongst men, in the Ma­gistratical Government of this world, and God and Christ are higher than they. This, with many like Scriptures, points us upwards, to a higher creature Magistracy than man's; and yet higher to the original spring and eternal root of all just Magistracy, in Christ and God.

The holy angels will not fail to exercise their Magistracy in an ex­act subserviency unto and consonancy with Christ. When the Monar­chy of this world, lodged for a season in the hands of men, is degene­rated from the golden head of it in Nebuchadnezzar, to the iron leggs and feet of it, part of iron, part of clay, so as that it is become extream­ly, universally, & remedilessly oppressive to righteous men, then is the season for those angelical powers (that put seven years interruption even to the golden head) to come forth in a general dispensation of justice, to pluck up by the roots every thing that offends Christ and his followers, all the world over. These Principalities and Powers, these invisible Thrones and Courts of Judicature, have from the be­ginning, and all along this worlds duration, been in the exercise of a super intending Magistracy over the highest powers amongst men. In pursuance of the decrees of these watchers, ( Dan. 4. 17.) These observers of the wayes of men, (as Hesiod calls them) in subservi­ency to Christ, have particular Angels been sent forth and commissi­oned to punish the proud insulting Monarchs, and bruitish People of this world, and to minister for the heirs of salvation, Heb. 1. 14. The Sodomites, when they assaulted Lot, were smitten with blindness by two Angels that Christ sent that way while he tarried with Abra­ham Gen. 18. 22. and Chap. 19. 11. So were the Syrian Army be­fore Dotham served by the like angelical powers, at Elisha's prayer, 2 King. 6. 18. By these were the two Captains and their fifties slain at Eliah's prayer, 2 King. 1. 9, 12. Seventy thousand Iews were slain by the Angel that David saw by Arannah's threshing-floor, 2 Sam. 24. 15, 17. An Angel meets with Bala [...]m to stop him in his cove­tous and ambitious design, for the effective cursing or contriving mis­chief to those whom God had blessed. He caused the very dumb Asse, by speaking with man's voice, to reprove the madness of the Prophet, 2 Pet. 2. 16. An Angel in one night executes one hundred eighty five thousand Assyrians before Ierusalem, 2 King. 19. 35. An host of Angels appears at Mahanaim to Iacob, to relieve him against Esau, Gen. 32. 1, 2. King Herod in all his flourish of outward pomp, making an eloquent Oration to them of Tyre and Sidon, and owning that flat­tering shout and acclamation of the People, it is the voice of a God and [Page 115] not of a Man, was immediately smitten by an Angel, because he gave not God the glory, and was eaten of worms, Act. 12. 20, 23. Many things of like nature have been oft performed by Angelical powers, in a way of discountenance to corrupt worldly Magistrates, & for the protecti­on of good men, heirs of salvation. They are the highest meer crea­ture Powers, unto whom Christ has put this first world in subjection, as is implied, ( Heb. 2. 5.) where tis said, That he hath not put the world to come in subjection to them. There, that lower sort of glorified men above charactered, that have but the single portion of the spirit, are equal to them; and those that have the double portion, will judge them, (1 Cor. 6. 3.) or be scituated in a superiority of life and discern­ing to those Principallities and Powers in heavenly places, Ephes. 3. 10.

These ministring Spirits (we see) have often come forth to preserve the bodily Life of Saints from the rapacious talons of corrupted worldly Magistracy, at some certain critical seasons and junctures of time, that the main designes of Christ in the world required it. But this has been but checker work, a white and a black. The same per­sons that have been relieved at one time, have been left exposed at a­nother, to the rage and violence of their fellow mortals. Eliah had Angels at hand to destroy the Captaines and their Companies, that came to apprehend him: another while, upon Iezabels menaces, he flies and hides for his life. And many thousands of Saints have been abu­sed and lost their lives under the tyrannical powers of this world, which Satan is called the God of. But when the time draws near for him to be bound and sealed up in the bottomless pit, the good angels will come forth in a more general, visible, and universal discovery, and exercise of their magistratical power, in assotiacion with the risen Witnesses, and at their prayer of Faith, will do execution speedily and irresistibly, on any that shall affront their persons or testimony, ( Rev. 11.) as is above signified. This they will do, in the preparatory work to Christs personal coming forth to reign. And when he comes himself, these are that flaming fire, in or by which he will take vengeance on them that know not God and obey not his everlasting Gospel; and so will it be all along the thousand years Reign. The like ministry shall then be exercised by the new Ierusalem Saints to the righteous inhabitants of the earth, (admonishing them of the requisiteness of their pass by the cross of Christ and fire-baptism of his heavenly spirit, out of the glory of their earthly and natural state, into the glory of the resur­rection) to that which Christ (when new risen) exercised towards the two disciples in the way to Emmaus, Luk. 24. 13,31. He appear­ed and conversed with them, and then disappeared; so shall the Saints [Page 116] in the thousand years reign, acting and being as in or out of the Body, at their pleasure; appearing & preaching to mortal men, & then vanishing out of their sight. The devil & his angels will be all fast sealed up and bound, that they can't seduce or hinder men from obeying this ever­lasting gospel-ministrey of the New-Ierusalem Saints. Then will be ex­perienced what humane nature, at its best, amounts unto, as to eternal life, after the fairest play that can be given it, no tempter, no adversary being left upon the Stage to seduce or desturb it, and all the warn­ings of its miscarriage in former instances, set before it. Yet if many of them shall not refuse to obey the New-Ierusalem Gospel-ministry, what need can there be of the flaming angelical ministry, in subservi­ency thereunto, to do execution upon the resisters thereof? Those that obey it, will soon grow to a fitnesse to be translated in a moment out of their mortal state, into the New-Ierusalem society, as Enoch and Eliah, and ner'e see death at all; This is the mystery Paul tells us of, (1 Cor. 15. 51) and that Enoch the seventh from Adam, was both a type of, in his own translation, and foretold the season of, to wit, when the Lord cometh with thousands of his Saints, to execute judgement on wicked men, (Jude 14, 15.) which, (say the Iewes) will be the seventh thousand year of the world. The first coming forth of this angelical magistracy into a publick discernableness, to secure the Saints in the undisturbed exercise of their Religion and Worship, pre­paratory to the coming forth of Christ himself, may seem together with the risen witnesses to be represented by the little Stone cut out of the Mountain, that will make sad work and that irresistibly with all worldly, corrupted magistracies and people. The coming of these same angelical powers, as immediate attendants on Christ and his heavenly bride, when he comes in person, seems to be signified by the great Mountain which this stone grows to, so as (on the demolishing of all opposite Powers, every thing that offended, having been pluck'd up in the preparatory dispensation) it comes to fill and possess the whole earth. The meek followers of the Lamb are to inherit the earth.

The first coming forth of this angelical magistracy, (which will be the onely suitable magistracy to the Church State of the risen witnes­ses, or Church that's to come up out of its Wilderness condition and mourning apparrel) will put a period to Saints troubles and cast tri­bulation the other way, on those that troubled them. It is a righteous thing with God (saies the Apostle) to recompense tribulation to them that trouble you, and to you that are troubled, rest with us, when the Lord by his mighty angels, who are a flaming fire, shall take vengeance on all ene­mies and obstracters of the Gospel, 2 Thes. 1. 6, 10. Then there shall [Page 117] be righteous judgement, ( vers. 5.) now ther's none to be had for them. Now they are despised and Christ in them; but at that day, Christ will be admired in them, and furnish them with power to deal with their assailants, as they please. And after this, he will come yet more to be admired and dreaded in his own person, with all his hea­venly Armies following him, ( Rev. 19. 14.) and thousand thousands of Angels ministring to him. Thus you see the Believers hopes and expectations of relief, where they are placed, while he is crushed and abused under corrupt Rulers in worldly States. But what is his duty while the night of Sufferings and sackcloth is yet upon him? He is to be preparing for and hasting to the coming of this day of God (2 Pet. 3.12.) on which man's judgement or man's day will cease. In another sence, he that believeth will not make haste, (Esay 28. 16.) not grow impa­tient at Christ's patience and long suffering towards his enemies; not antidate his season, but quietly wait till the set time for Sions delive­rance be come, through the State-ministry of the mighty angels and Church-ministry of spiritual believers.

Peter was too hasty in this point, when he drew his sword against those that offered violence to his master. Christ checks him for using a wrong weapon, that that will never work any full and final delive­rance from the tyrannical Powers of this world. I could (saies he) at my prayer, have presently more then twelve Legions of Angels to rescue me; But how then should the Scriptures be fulfilled, that thus it must be? Mat. 26. 53, 54. So, after his resurrection, Ye fools and slow of heart (saies he) to believe all that the Prophets have spoken; ought not Christ first to suffer, and then enter into his glory? Luk. 24. 25, 26. And ought not his members also to suffer with him, (till such time as the afflictions of Christ which are behind in their flesh, be accomplished) and so enter into glory also? 1 Col. 24. Must they not dye with him, if they will live with him, suffer with him, if they will reign with him? 2 Tim. 2. 11, 12. Must they not go the same way he went, if they will come to the same place, the heavenly mansions that he is gone before to prepare for them in his Fa­thers house? John 14. 2. I am confident, could this choice Martyr have procured at his prayer, twelve legions of Angels, to have laid all his bruitish adversaries on the Scaffold and round about him, dead at his foot, he would have forborn to desire it, till the proper season for that dispensation be come, which he reckoned to be very near. This is the dispensation, by which God will decide the controversie betwixt his people and enemies, in the Valley of Iehoshaphat, Joel 3. 12. The Historical type of this, related to in Ioel, we find, 2 Chr. 20. A great multitude of Moab, Ammon and mount Seir come against Ieho­shaphat. [Page 118] God takes the battel out of Iehoshaphat's and his Armies hands; tells them, they shall not need to fight, but stand still and see the Salvation of the Lord, vers. 17. and vers. 22, 23. The Lord sets ambushments against their enemies, and causes them to destroy one another. Iehoshaphats Army has nothing left them to do, but to take the spoiles of their enemies, which they were three dayes in gathering, it was so much, vers. 25.

Farther notice is given of this last kind of undertaking the enemies of God and his People, Ioel 2. 1, 11. Blow the Trumphet in Zion: Sound an alarme in my holy Mountain. Let all the inhabitants of the Land tremble; for the day of the Lord is at hand. A great people and a strong are his Army; (even Angels that excel in strength) a fire devoures before them, and behind them a flame burneth. Nothing shall escape them. The appearance of them is as the appearance of Horses and Horsemen. Like the noise of Charets on the tops of Mountains shall they leap: Like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array, before whom all their enemies faces shall gather blackness. They shall run like mighty men and not break their ranks. They are an invulnera­ble Army. When they fall upon the Sword, they shall not be wounded. The Earth shall quake before them, the Heavens shall tremble, the Sun and Moon shall be darke, and the Stars shall withdraw their shining. This day of the Lord will be very terrible: who can abide it? Mens hearts will fail them for fear, and for looking after those things which are coming on the earth; for there shall be signs in the Sun, Moon and Stars, and upon the earth distress of Nations with perplexity, the Sea and the Waves roaring, Luk. 21. 25, 26. All this that is so terrible to the Inhabitants of the Earth, is good news to those that are in the Wilderness, Pilgrims and Strangers in the Earth. They are bid to look up and lift up their heads, when these things begin to come to pass, for their Redemption draweth nigh, vers. 28. The Lord shall utter his voice before his Army, his An­gelical Camp, which is very great, Joel 2. 11. There will be no standing for men before them. Then will be brought to passe those sayings in­deed, ( Psal. 149.) which some made use of in the late war, that was but a shadow to what this Angelical host and their performances upon the enemy will amount unto. The Saints shall sing aloud upon their beds, and have the two-edged sword in their hands. The Faith and Prayer of these chosen ones will have Angels ready to do execution upon all enemies. Fire thus will go forth of their mouthes to destroy them, Revel. 11. They shall execute vengeance upon the heathen and punishments upon the people, even upon both those sorts of enemies that took counsel to­gether against them, whether the prophane or but legally religious party, Psal. 2. 1, 2. Both the Heathen, that are no People of God at [Page 119] all, and such a People of God as may apostatize & become no people again, they shall all go to wrack; their Kings shall be bound with chains, and their Nobles with fetters of iron. All this shall be performed by the faith and prayer of Believers in association with the holy Angels, Such honour have all his Saints. This concluding Battel, that is to make a clear riddance of all the wicked tyrannical Monarchies and Powers of this world, is else where expressed thus; Not by might, nor by power, but by my spirit, saith the Lord of Hosts, Zech. 4. 6.

But the greatest conquest that can be attained over enemies, while tis yet but a suffering season, is by Death. This Martyr followed his great Master herein, Who by Death overcame him that had the power of Death, the Devil, Heb. 2. 14. He that conquers by killing, overcomes but men, he that conquers by dying, overcomes the Devil. His false friends conquered their enemies by killing them: he tried another and the surer way of Conquest, (though mystical) to conquer them by being killed by them. He has more advantaged a good CAUSE and condemned a bad one, done his honest Countrey-men more ser­vice, and his enemies more disservice, by his death, (as Sampson ser­ved the Philistines) then before in all his Life, though that also were ve­ry considerable. If death were not the noblest, most excellent and cer­tain way of conquest, would the great Captaine of our Salvation have led us that way? Are we followers of that Captain, unless we go the same way he went? They that conquer by killing others, are still subject to death themselves; Yea, to be killed by some remainders of those they conquered. They that conquer by dying, are no longer subject to death. 'Tis appointed unto man once to die. No rage or power of man can take away this Martyrs Life the second time.

'Tis true; Christ himself offered up supplications with strong crying and teares, unto him that was able to save him from death, and was heard in that he feared, (Heb. 5. 7.) that is, was delivered from the fear of Death before hand, and out of the jawes of it after, for it was not pos­sible he should be holden of it, Act. 2. 24. This disciple of his, prayed for the same thing, and he did experience and say, Death shrunke from him, not he from it. He had experienced the good hand of God in de­livering him from Deaths of [...], and when the season was come, he found that Death it self would prove the greatest deliverance that he ever had in all his life. So he experienced the delivering hand of God from Death oft, and by Dea [...]h once, which was the accomplishment of all his former deliverances. He did look Death in the face with a true chearful boldness, not in a transport, or dissembled courage, (as is usual) but in a fixed composure and full vigor of all his natural senses. [Page 120] To be thus delivered from the fear of Death, is more then to be deli­vered from Death. So to be delivered from all inordinate love of our natural Life and the concerns thereof, is a greater mercy then to be gratified with a confluence of all worldly desirables. All the Crowns and Scepters of this world are short of this frame of mind, crucified to things seen. Alexander put so great a value upon a shadow of this, in Diogenes, that he said, Were he not Alexander he would be Diogenes. The Conqueror accounted a deadness to the whole scene of outward Vanities, the best condition, next to the having all at command. Had he not been partial he might have reckoned it better. He soon after lost his world and himself together, in a drunken fit at Babylon, the common Rendevouz for bruitish pomp under three of the four worldly Monarchies, Assyrian, Persian, and Greek.

The love of this world is enmity to God, and breeds in us the fear of man, that can deprive us of what we love; and the fear of man brings a snare; will keep us from witnessing a good confession as Christ did. If we fear them that can kill the Body, we shall never be bold in a good cause before wicked Judges.

This Patriot feared not Death, and therefore did as boldly, fully, and clearly assert his Countries Rights and Liberties at their Bar, as he had before for many years together, on all occasions, in the Parlia­ment House. His stedfastness in the Faith, in the Covenant; his constancy for the publick Interest, rendered him very unsolicitous as to his own personal concerns or Life. And what must all this be tearmed by his enemies? This steadiness and boldness of spirit in asserting the Cause of God and these Nations to the Death, which is highly esteemed of God and all good men, is by his bruitish adversa­ries called, an impudent defence of his Treason. He was well steeled and made of God with Ieremy, as an iron pillar and brazen walles a­gainst any impudence or treason that others could affront him with, under a face of autho [...]ity. He evidently preferred the Lives and Li­berties of all the knowing honest-hearted people in the Nation, to his own. He was couragious therefore in the defence of them. What thought his enemies of this? Ready they were to charge him with such deportment in his Trial and on the Scaffold, towards them and the king, as Iob was truly charged with by Elihu against God, ( Iob 34.37.) He addeth rebellion to his sin, he clappeth his hands amongst us, and multiplieth his words against the King. What were the words? can any tell? They multiplied their words against God, the Laws of England and him. He resisted them unto blood. This was the highest demonstration of his sincerity that was possible to be given, and the [Page 121] greatest victory over all his enemies that was possible to be obteined. Cromwels victories are swallowed up of Death: he has swallowed up Death it self into victory, and is gone in the Charet of salvation to receive his Crown from the hands of Christ, (2 Tim. 4. 7, 8.) which no man by any treachery or force can ever take from him. He let fall his mantle, left his body behind him, that he had worn nine and forty years, and is gone to keep his everlasting Jubile in Gods [...]est. 'Tis all DAY with him now, no night or sorrow more, no prisons or death. He is gone from a pl [...]ce, where so much as the righteousness of man can't be endured. He is gone to a place where the righteousness of God is the universal ga [...]be of all the inhabitants. He is gone to that better City, the New-Ierusalem. He had served his generation in his mortal Body, done his work, and was glad to fall a sleep, and go look for his reward some where else. You see what this ingrateful world has afforded him for all his kindness; reproach, prisons, and death; he had need have other returns some where. Great is his reward in heaven. He was a burning and shining light, he burned hotter and shined brighter in heavenly life and light under all the injuries of this persecuting world, so that his last works were his best. So death was to him a great gain. If any sit down by the loss, 'tis we that survive him. But he left this comfortable word be­hind him; God would never want instruments to do his work. Yet we may say; The honourable Counsellour is taken from thee (O England) this day, whose worth few knew. A famous Master in our Israel, is taken from our heads, and who laies it rightly to heart? His enemies were afraid of him, as Saul of David, because the Lord was with him; 1 Sam. 18. 12. Pharaoh, though but a heathen Prince, was of another mind con­cerning Ioseph. He advised with his Council about appointing some discreet, wise man over the Land of Egypt; and of Ioseph he saith, Can we find such a one as this, a man in whom the spirit of God is? So Io­seph became chief Ruler in Egypt, under several Kings, fourscore years together, from the thirtieth to the hundred and tenth year of his age. The like great authority fell to Daniels share, (as a man of this more excellent spirit) in Babylon, under several Assyrian or Baby­lonish, and Persian Monarchs.

'Tis a sign Monarchy is notoriously degenerated, that persons of Ioseph's and Daniels spirit are for that very reason hated and slain, for which they were advanced even in heathen States. The enemies of this English Ioseph and deliverer, were of the right Satanick spirit; hated him only for following the thing that good is. They that render evil for good are mine adversaries, in the original 'tis, are Satan, Psal. 38. 20.

[Page 122]Men of the excellent spirit, do now find sad entertainment. People flock together, and every one is ready to act his part, towards the shedding of their innocent blood; Judges, Jurors, Witnesses, Coun­sellors. No time must be granted, all must be huddled up in a trice, when they are making haste to destroy them. And they are ready to say (as the Iewes of Christ) His blood be upon us and on our children. It is not like to be alone upon them, they must take a heavier load with it. Upon the abettours and contrivers of this mur­der (if they repent not) will come all the blood that has been shed upon the earth, from the blood of righteous Abel, to the last drop of the innocent blood that they have or shall farther spill. Precious in the sight of the Lord is the death of his Saints, Psal. 116. 15. God will be soundly payd for their blood. He will not fail to encrease his wealth by their price, Psal. 44. 12.

One main ground of the unjust proceedings of worldly Powers a­gainst righteous and conscientious men, is Reason of State; which usually brings the most signal desolation upon them, by that very means whereby they thought to prevent it. With what a vengeance this thing called Reason of State has been repayed, we may observe in all times and places.

Pharaoh for Reasons of State murthered the Male-Children, and sought to suppress the Hebrews by cruel bondage. No messages from God, though accompanied with Prodigies, could stop him in his course; till he was payd home, once for all, in the Red Sea.

Reason of State made Saul seek the ruine of David, Absolon lie with his Fathers Concubines, Ieroboam seek the establishment of himself by his Calf-worship, thereby distinguishing his people in Religion from the Ierusalem-Worship under another King. This made Herod seek Christ's life, and destroy the male Children about Bethlehem. This made the Iews and Pilate crucifie him, least Caesar should destroy their Nation, whereas for that very thing they came to be destroy'd by Caesar; and what end all the other, with many like examples came to, I refer you to the Scriptures, and other authentick Histories, to en­quire.

Caiaphas said of Christ, It was expedient that one man should dye for the people. The like was urged against this follower of Christ. Here's another Reason of State. And he declared himself content to be any thing God should permit them to make of him: to be handled as Paul was, reckoned as the filth of the world, the off-scouring of all things, 1 Cor. 4. 13. The word there is [...], which relates to the heathenish custome of culling out slaves or other contemptible per­sons, [Page 123] to offer up to the devil, as expiatory sacrifices to purge from some National guilt they had contracted, and so deliver them from some National judgement they lay under.

Be the adversaries Reasons of State what they will, they have done all they can do to this lover of his Countrey and the Laws thereof. But I would willingly have their understandings disabused in one point. Let them not think they have conquered him. They knew him not. He judg'd his Judges at the Bar. He triumphed over his executi­oners on the Scaffold, R. and the rest. Such a publick execution was more eligible then to have lingred out some small time in a prison as a condemned person, liable to any arbitrary afterclaps, on any future motion or pretence of motion in our troubled Sea. He had more ease, God more glory, the honest party of the Nation and their just CAUSE more advantage, and why may I not say, his most intimate friends and dearest Relations more comfort in this way of his deliverance, once for all?

He did fully comply with that rational notion of the heathen Philo­sophers, concerning his mortal body, That it was one of his prisons, from which he could receive no final discharge (as he might from others) but by death. Right joyful he was to lay aside this burthensome weight and go to his Father. His heart was fixed, trusting in the Lord. He was not therefore afraid or any way star [...]led at evil tydings, but did sing and give praise, that his full redemption drew so near, Psal. 112. 6, 7. and 108. 1.

When the Sheriffs Chaplain came very gravely to him at the midnight before his execution, (the most dismal, unseasonable, and unusual time for such messages) he told him he was come to bring him, as he called it, the fatal message of Death. On this, the Lord presently cast into his mind that which is written ( Zech. 3.4.) to intimate to him, That he was now taking away his filthy garments, with intention to give him change of raiment, that his mortal might put on immortallity. Thus his Mortallity came to be swallowed up of Life, and Death and the Grave into Victory.

Presently after his receit of that message of Death, he laid him down and slept, for the Lord sustained him, Psal. 3. 5. When his Rela­tions and Acquaintance came about him in the morning, he told them he did not look upon that message of Death, as having any thing at all of dismalness in it.

The World was no longer worthy of him. He is therefore gone from the earth. But his Person and righteous Testimony shall be [...]ad in everlasting remembrance, Psal. 112. 6. His eye was fixed upon a better [Page 124] Countrey, the Saints everlasting Rest. There the wicked cease from trou­bling, and the weary are at rest. Those that have been made Prisoners and out-casts in this world, as the off-scouring of all things, shall rest together there: They shall no more hear the voice of the oppressor, Job 3. 17, 18. The present enjoyments and blessedness of this deceased Saint, do set him clear out of the reach of his enemies malice or my pen. He stead­dily sees and unchangeably enjoyes what Paul (before quite rid of his mortal body) had but the transient view of, in a short rapture, when caught up to the third heaven, (1 Cor. 12.) or into that vision of God in Christ, that is exhibited to the double-portioned Saint, that sits on the Throne with Christ. 'Tis the favourable presence of God in Christ onely, that makes heaven to angels or men. God's threefold various presence with his Church, in and through Christ, makes the three hea­vens. That presence that is afforded in the adaequate intelligible form to the highest life and discerning of the double-portioned Saint, the Bride the Lambs Wife, makes the third heaven. That which is given forth in the adaequate intelligible form to the elect Angels and Spirits of just men made perfect, as the sutable immediate object of their dis­cerning, makes the second heaven. That presence of God, (toge­ther with the fruits of it) that in Christ is afforded to Saints on earth, makes the first. They have their conversation in this first heaven, Phil. 3.20. or lowest kind of presence and converse of Christ in spirit. They do live in the exercise of that spiritual seed and those princi­ples, which when fully awakened in the resurrection, will render them fit inhabitants of the second and third heavens. Paul in the short glance he had of that most excellent glory of God in Christ, that is in­telligible or discernable to the most exalted sort of Saints, tells us, he heard unspeakable words, (or saw unspeakable things) which it is not lawful or possible for a man to utter. Here then I must take off my hand, and leave you to make the best you can of it, in silence and won­der.

Thus have I cast in my small mite towards the vindication of the Person, Doctrine and Way of this choice anointed one of the Lord, and faithful assertor of his Countries Liberties unto Death, from the groundless aspersions, causeless hatred, misprisions, and injuries that have fallen to his share, in this world. There are two sorts of ene­mies, who in the rage and vain imaginations of their hearts, have re­proached, blasphemed, assaulted, affronted, resisted and persecuted Christ in him. They are both deciphered, ( Psal. 2. 1.) under the titles of Heathen and People. I have a word of two to divide between them, and speak to each of them apart.

[Page 125]My first word is to a People of God, who (in whatever variety of form, perswasion or way) have all of them (with one consent) separated from Rome, as justly loathing and nauseating her most gross, visible Idolatries and abominations. They have also separated from the dry impertinent formality of a meer outward profession of Prote­stantisme under a superstitious Episcopacy. These they have separated from on the left hand; it was their duty so to do. But they have also separated from, or rather cast out the spiritual Believer and true heir of the everlasting Kingdom, on the right hand. This is their great sin, that has brought a prophane, heathenish, superstitious, idolatrous In­terest over their heads again, and run all a-ground. They have demon­strated themselves to be of that spirit that Paul reproved in some of the Corinthian Church, that would be reigning as Kings in the but renew­ed principles of humane nature, and righteousness of man, 1 Cor. 4. 8. When therefore this true heir sounded his trumpet in his RE­TIRED MEDITATIONS, and proclaimed another sort of Saints, men of another spirit, other principles, and a more excel­lent way of life, to be the onely true heirs of the Kingdom, and pos­sessed of the true reigning Principle, they could not bear it. They have chosen rather to give the Scepter back again into any hand, then the true heir of the heavenly Kingdom should wield it; I mean not a Person onely, but a People, a People prepared for the Lord.

Whoever you be that have thus demeaned your selves, and sinned away twenty years Mercies and Deliverancies, (whatever your Judg­ment, Form or Way be, as to this or that particular Doctrine or Or­dinance) if you yet lodge but in the renewed old- Adam state of life, or first-creation spirit and principles, (as you have seen them above-charactered) to you it is I direct this word. You that are in some good measure and degree, inwardly cleansed from the pollutions of this world, the corruption of nature, give me leave to tell you; you may be thus wash'd and baptized by the word of truth, into a practical, ex­perimental knowledge of Christ after the flesh, and conformity with him, as he was [...]ound in the flesh, ( born of a woman, made under the Law) for your sanctification. Let me tell you further; you may be made comely through his comeliness or righteousness (of that sort) put upon you or imputed to you, for your justification. You may over and above all this, be adorned with many jewels and bracelets, excel­lent gifts, and the tongue of men and angels, and yet fall short of the glo­ry and righteousness of God in the new and everlasting Covenant, and so may prove to be at last but sounding brass or tinkling cymbals, [Page 126] Ez. 16. 11, 12. 1 Cor. 12. 31. 13. 1. All your sanctified, justified, beautified and adorned state, in which you flourished, was but the re­ctified, adorned, first-covenant natural man, and you took all to be spiritual, new-covenant Life and ornament. This is one of the sad­dest mistakes mortal men are subject to, and is like to cost them dear­est. Their disappointment is fatal and irrecoverable. Their work is exceeding dangerous in kicking against the pricks, persecuting of Christ in the true spiritual believer. But their case is no [...]remediless, as they may see in Paul, till they knowingly and malitiously say; Come, this is the heir, let's kill him, and the inheritance shall be ours.

There are those from amongst these Legal spirited professors, both Pastors and People, that have had their share in betraying this just man; in blaspheming his Principles and Doctrine; in casting re­proaches upon him while living, and pleasing themselves to think that they are now well rid of him, his Doctrine and Way, by his Death. Deceive not your selves. His testimony has received a more signal ratification by his Death then in all his Life. He warn'd you of ma­ny things. In reference to one of his warning-pieces, as to the making clean riddance of Antichrist from amongst us, I shall ask you a Question.

Do you imagine that you have banished Antichrist out of your coasts, your Churches, by excluding the Romish beast, the heathenish part of the Anti­christian Church?

Iewel, Reynolds and Whitaker, (against H [...]r [...]i [...]g, Hart and Bellar­mine) as also other famous and learned W [...] of the Protestant in­terest, White, Mede, and many more, have from the Quiver of com­mon reason and humane Writers, drawn out and shot such arrows at that Beast, that her wounds are incurable by any other Engine, save the Sword and Belluine force.

What will you say, if the very Protestant Churches in what ever va­riety of Judgement, as to this or that particular, (so far forth as they have mistaken the One thing necessary, the great fundamental Point, or different foundation of the two Houses Christ mentions, one on the sand, the other on the rock, Mat. 7. and have rested and gloried wholly in the lesser glory of renewed, adorned man, that's to be done away) should at length prove the Mystical Babylon, however confidently they have passed for the true heavenly Spouse and People of Christ? Un­der this conceit of your being the true everlasting Spouse of Christ, how confident have you been, that the Kings of the earth should joyn interest with you, and espouse your quarrel, in order to pull down and t [...]ar in pieces the beastly Idolatrous Antichrist of Rome? What a [Page 127] cross blow would it be to your expectations in this kind, what a sad and amazing disappointment, if it should fall the other way? If the Kings of the earth, in the most bruitish, degenerate state of wordly Monar­chy, should strike in with Rome against you, and accomplish that pro­phesie upon you, as the genuine intendment thereof? Revel. 17. 16.

Shall I ask you another Question, with some tendency towards a disquisition into this Riddle?

Do or can you imagine the Popish party and Religion, in the posture it has stood these many hundred years, can in her Spirit, Doctrine and Principles, be that glittering Strumpet, which for inward Ornament, holiness, and ex­ceeding likeness to the true heavenly Spouse of Christ, did so dazle Iohns eyes in Patmos, (amidst all his ravishing Visions of God) as that he wondred with great admiration to hear her tearmed by the Angel, MYSTERY, BABYLON the GREAT; the MO­THER OF HARLOTS and ABOMINATIONS OF THE EARTH? Rev. 17. 5, 6.

MEDE, and many others have evidently and undeniable demon­strated that Popery is the very sink of all the old Gentile Theologie of Daemon Gods, in their worshipping and praying to Angels and the souls of deceased men. Some great Authors or Patrons and advancers of their most ridiculous Idolatries, they have formally canonized for Saints, and do pray to their departed Souls, as Heroe's, a rank of Demi-Gods, inferiour to Angels. If any were more notoriously vile in their idolatries, & more eminently serviceable in the propagating & advan­cing thereof, & so more useful to Demetrius & his subordinate Shrine-makers, and Image-mongers, ( Act. 19.) they have been advanced in their Apotheoses, after the manner of old heathenish Rome, into the very order of Daemons or Angels, and so their prayers to them as well as to fallen Angels, come properly under the title of Daemono­latry, or worshipping of Devils. Yea the most superstitious abomina­tions and gross bodily whoredoms that ever were found scatteredly up and down in any the most bruitish heathen States since the world began, are pack'd up all together, in the Papacy. They may set up a Pantheon, a Temple for the Catholick or universal Worship of all the old heathen Gods, in all Nations, as old Rome did. Here's their Ca­tholick Religion. They fall down to Stocks and worship Stones, graven and molten Images, the works of their own hands. They are sadly derided for it, with the rest of their old brother-heathens, by God himself, at large, Esay 44. They take a piece of wood, with part whereof they rost their meat and warm their hands, and the residue they make a God. Horace, [Page 128] a heathen Poet, scoffs at the same folly, bringing in an Image that ap­plauds it self for its good hap, that when it was a rude mishapen piece of wood, the Carpenter was thinking to put it to some inferiour use, but all upon a suddain it came into his head, to make it a God. Yea, the very Turks abhor the Popish Imagery and Image-worship, as more against the Common light of Reason, than any thing they have in their Mahumetane Moseh's or Parish Meeting-places. If Iohn then should have wondred to hear that such a heathenish Church as the Romane now is, and has long bin, (when represented to him in the Spirit, Principles, and gross Idolatries thereof) should be called the Whore of Babylon, might not all the world wonder at Iohn for his paines? He might indeed in such a case, have wondred the other way; that that should at all be called Mystical Babylon, as having so much creditable resemblance of the true Spouse of Christ, as to pass for it. There is no such thing as gross whoredom of body or soul, in Re­ligion or Conversation; in the whole World, if it be not in the apo­state Romane Church, in a transcendent manner.

'Tis certainly then some clearer, finer-spirited Church, which Iohn wondred should be called The Mother of Abominations; some such Church as he was ready to think, if Christ hath any such thing as a chaste Spouse upon earth, that will keep close to him and never apostatize, this is she. Thus Samuel said of Eliab, Iesse's eldest son, Surely the Lords anointed is before him, 1 Sam. 16. 6. 'Tis answered there, The Lord seeth not as man seeth, vers. 7. That that man ad­mires and praises, God regardes not; and that which man regards not, is of highest esteem with God. Paul was no body with those that were wise and honourable in Christ, as to the glory of man, by him renewed in or put upon them, but mean while was he whom the Lord commended, 1 Cor. 4. 10. 2 Cor. 10. 12. 18.

But to help open your eyes, you see Popery is such a mass of gross Idolatries and commonly discernable Abominations, that the very present Magistracy, whom you are apt, it may be, to have some hard thoughts of, would seem so resolute against it, as to make it criminous for any to blemish their repute with such slanderous imputations, as if they had the least intendment that way.

If you chance to object; How comes it to pass then, that all the more refined sorts of Christian Meetings are disturbed, killed, imprisoned, hurri­ed up and down from post to pillar, grossly abused and injured before their Iudgement seats, and the Mass onely quiet, and what is next it, the dry, im­pertinent publick Assemblies under Episcopacy? If you say further, what mean they to force those Oathes upon us that were originally intended [Page 129] for the keeping of Papists quiet? Why may we not expect England should shortly be made a Shambles, when some moderate Papists themselves bolt out something that's hatching, which they reckon too black for them to act a part in, and so quit their ground before hand? If you ask me such questions as these, I shall referre you for an answer, to those whom it concerns. If you further expostulate, and say, though we may not say Popery is intended, may we not think so when we see all this? What must we do with our eyes then? No great matter what become of such eyes as could not see all this before hand. Some Cassandra's amongst you did, but the credulous multitude thought otherwise, and carried it. Presbyterians and Tradesmen thought to have made a fairer game of it, then it proves. I am neither. But I know Trading is dead, and Presbyterianisme seems to be somewhat near giving up the Ghost; scarce a stone is like to be left upon a stone in our mystical earthly Ierusalem, or Church-formes, any more than once in the litteral City and Temple.

I'le tell you my mind in short; I reckon the Romish party but the tail of that second Beast, that had hornes like the Lamb, (Rev. 13. 11.) if any part thereof at all. It may rather seem to be the head or most flourishing appearance of the first, the heathenish Romane Monarchy, guilded over with nothing but the meer Name and Title of Christia­nity. And so all those Kings of the earth, that side and strike in there­with, are together with this palpable Romish strumpet, but of the same nature and mettal with the old heathen Monarchy of Rome, resembled by the iron part of the feet and toes of Nehuchadnezzars Prophetical Image, as the elder heathen Rome was resembled by the iron legs, Dan. 2. 33. The clay represents mystical Babylon, or that softened, reform­ed Church-state, of such a People in Covenant with God, as may a­gain become no People. These two parties shall labour to mingle to­gether and cleave one to another, in order to keep out the true spiri­tual worshipper, who has been in the Wilderness above this twelve hundred years, excluded out of both their Synagogues, and is now up­on a return into power. But these two parties, resembled by iron and clay, though they assay to mix and cleave together, can't hold so long, and when they clash, guess which is like to have the worst on't, iron or clay.

From amongst you, O professors, have there been, that have sate with those now returned into power, as at one table, to consult and contrive now you may both rid your hands and the world of the spiri­tual worshipper and true heir. The hearts of the Kings or chief Lead­ers amongst you both, have been set to speak lies and do mischief to [Page 130] him, because he has been the rebuker of you both, ( Dan. 11. 27.) of the one, for not looking after a more excellent state of righteous­ness; of the other for abiding in a state of downright wickedness, as an enemy to all righteousness. Paul, in all the glory and righteous­ness of man, was the most enraged persecutor of the spirit and righte­ousness of God in the true saints, the world had in it; yet had in him the seed of that very spiritual life he persecuted, though unawakened unexercised, till Christ met with him in the way to Damascus; so may some, may many of you; I wish all had.

You once made full account you had for ever shaken hands with Popery and prophaness, so as never more to enter again into any cor­respondence with either. Has not your blind zeal and enmity against the spiritual believer and his Testimony, so far transported you, as to make you forfeit all your former discretion, and resolution, and ad­venture the shaking hands again with both in a kind of amity, like Herod and Pilate, to work jointly, what prejudice you can to the true heir of the heavenly kingdom? are not you the two distinct branches of Antichrists Kingdom, resembled by the iron and clay, that though you would never so fain, yet cannot mix or piece up together, so as to hold long, but will clash and destroy one another, and so make way, by the most wise providence of God, for the coming of the true heir over both your heads? Dan. 2. 43, 44. Are you not almost rea­dy to go to work for the accomplishing of what this deceased Patriot has foretold you of, in his MEDITATIONS, about the clash of the two branches of Antichrists kingdom, the finer and courser parts of Ba­bylon? See else. But who hath believed his report, or regarded it? They onely, to whom the arm of the Lord hath been revealed. How too gene­rally is that Testimony of his disregarded, that of any I know extant, next the Scriptures, gives the fairest aim to England, truly to under­stand its case and the state of the controversie between God and it; and what the true ground is, that all its most successfully acquired Li­berty should be ready to be compleatly swallowed up again into down­right heathenish Idolatry and prophaness? Where's the man that wil suffer his understanding to be questioned as any way faulty, that he gives no entertainment to a right report of these matters? All the heavy load must be cast upon the relator, as but cloudily or not at all making out what he speaks of, or that the matter of his message is at bottom no better then Popery; yea it has been called masked Pope­ry, and publickly set at defiance by a frequented Teacher in our Re­formed Congregations, as that which is far less to be tollerated by the Magistrate then the open bare-fac'd Idolatries of Rome. What work [Page 131] does the blind, ignorant zeal of the legalist make with the spiritual mans Testimony? What stupenduously false deductions and conclu­sions do they form from it, and then decry it? The sun rising is not so far distant from its fall as this deceased believers Testimony and Doctrine is from Popery. Fire is not more contrary to Water then his Doctrine to theirs. 'Tis amazing to me, to think which way such imaginations should come into their crowns. He has plainly decla­red to you how matters stand, had you the hearing ear or seeing eye. You either wonder at, or despise it; if you go on at such work, you will perish too. This 'twil certainly come to, Act. 13. 41. Through this one fatal mistake about the spiritual man and his Doctrine, the most accomplished person for Englands deliverance from devils and men, hath been by you betrayed and delivered up into the hands of the Gentiles, to be so handled as you have seen. But their case that crucified Christ himself was not remediless, till on a fair and plain de­claration how matters stood, they did resolutely and peremptorily persist in their error, contradicting and blaspheming. Then Paul waxed bold and resolute on the other hand; seeing (saies he) that you put this word or warning away from you, thereby judging your selves unworthy of everlasting life; [...]o, we turn to the Gentiles, Act. 13. 45, 46.

The foundation of all Controversy with the spiritual believer, the ground of all the contradicting and blaspheming his Testimony meets with, what is it? This. The natural man perceiveth not the things of God, because they are spiritually discerned.

Spiritual things are not at all the suitable, intelligible objects to the natural understanding. But will self-confident man ever suffer this to becom the Question, Whether the fault lye in him, that he per­ceives not what is said by the spiritual watchman? By no meanes; spe­cially if this natural man be renewed, cleansed, enlightened, adorned with excellent gifts and the tongue of men and angels, so that he is in one kind, wise, and strong, and honourable in Christ, a Prince at working righteousness, reigning as a King, 1 Cor. 4. 8. You may sooner remove a mountain, then get this man, so accomplished and qualified, once to suffer his understanding and reception of things to be scrupled or questioned, as insufficient for these things. Then there's no remedy, but if the spiritual believers Testimony be not received, the fault must be laid at his door, That he daringly asserts many things, but clears nothing, proves nothing. Thus the Pharisees serv'd Christ. Are we blind also? Do you think that if you talk'd any thing that has Sence, Reason, or Scripture in it for its evidence, we could not see what 'tis you drive at? John 9. 40.

[Page 132]Let's consider whether these learned self-confidents, with the rest of the Iewish Rabbies, were blind or no, as to the true reach and sig­nificancy of those very Oracles they were generally reputed the onely Interpreters of, in Moses and the Prophets. Paul being set down in the Iewish Synagogue at Antioch in Pisidia, upon inti­mation from the Rulers thereof, to speak a word of exhortation, (a thing not admitted in our Synagogues) insists upon this very point. They (saies he) that dwell at Ierusalem, and their Rulers, because they knew not Christ, nor yet the voices of the Prophets, which were read every Sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain, Act. 13. 27, 28. They are said therefore to have done it igno­rantly. The Princes of this World, that is, the Iewish Priests, Scribes, Pharisees, &c. that were Princes in understanding and at working the righteousness of the Law, they yet knew not Christ, for had they known him, they would not have crucified the Lord of Glory, 1 Cor. 2.8. 'Twas well for them, their murdering of him was capable of such an interpre­tation, for this keeps the door yet open for salvation, through Christ crucified, to be preach'd even to them that crucified him. Men and brethren, children of the stock of Abraham, to you is the word of this salva­tion sent, Act. 13. 26.

What a marvellous thing may it seem, that the very learned Rulers and onely reputed expounders of the Law and the Prophets, should crucifie Christ, and in all the circumstances of their proceedings with him, fulfil all that was foretold of him in Moses and the Prophets, and yet not know all along what they were doing? They thought, and so our Rabbies think they understand the Scriptures, but did they or do we? What though men have been reputed famous expounders of the letter of Gospel, thirty or forty years together, may not they yet be ignorant of Christ in spirit, or the Spiritual man and all his concerns, and so with great confidence cry him down for a Blasphemer, and per­secute him? No doubt. Is not Christ in Spirit, and in the ap­proaches of his second coming, as like to be decried, blasphemed and persecuted by the onely reputed expounders of the Gospel, as Christ in the flesh was by the onely reputed expounders of the Law? His second coming, both in his Saints, (the true spiritual believer) and in his own person, is as fairly foretold in the New Testament, in re­ference to his reign, as his first coming in the flesh was foretold in the old Testament, in reference to his Sufferings. And of the two, men will be more short of guessing right at the predictions that concern his second coming, then those that concerned his first. It lies more re­mote [Page 133] by far, in all the circumstances and things of it, from humane un­derstanding, then the first did.

Christ makes this dealing of God with men, the ground and mat­ter of a solemn thanksgiving to his Father, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Mat. 11.25. And 1 Cor. 1. 26. Not many wise men after the flesh, not many mighty, not many noble are called. See the self-confident reasonings of the Iewes against the reception of Christ or his Doctrine. The Officers that went to appre­hend Christ, are astonished at his doctrine, and durst not lay hands on him. What (say the Priests and Pharisees that sent them) have ye not brought him? Oh, say they, never man spake like this man. Then an­swered the Pharisees, are ye also deceived? Have any of the Rulers or Pharisees believed on him? But this people that knoweth not the Law are cursed. He onely deludes a company of poor fishermen, and the silly, credu­lous multitude, that know nothing. Here is their Verdict of Christ. Why should his true followers expect other from the learned Rabbies and onely reputed expositours of Scripture, in any succeeding generation, amongst whom their lot is cast? This is the way of man. God's way and his reasonings are quite contrary. The poor onely, those that are emptied of all their Laodicean riches, and self-confidences, they are the fitly disposed persons to receive the gospel, in God's esteem. These are they, he puts value on. That passage in Acts 13. about the Iews crucifying Christ and not being aware what was the matter, though the very Scriptures (which they were reckoned the only interpreters of that the world had in it) foretold and charactered the birth, progress, and death of him, in all the circumstances thereof; I say, the seri­ous weighing of this, one would think should encline men, amidst all the repute they have, and please themselves with, as to the interpret­ing of the Scriptures, to reflect upon and call themselves in question, whether they do yet know any thing at all of them, as they ought to know. If not; then all the question they put to the spiritual belie­ver, is still, How do you prove it? how do you make out this from Scrip­ture? They'l not admit the least scruple but that they can discern it, if it be proved. They will not suffer it to be questioned, whether they have the hearing ear, and seeing eye, to discern what the spiritual man sayes to the Churches.

Men that have not this eye and ear, and yet reckon they have, and will not be beaten out of it, the true believer were almost as good speak to stones as them. These old foolish kings at knowledge and righteousness, in first-covenant principles, they will not endure to be [Page 134] admonished, or told any thing, of new-covenant light and righteous­ness, Eccles. 4. 13.

Let a skilful Mathematician mention some obscure proposition in the Mathematicks to an unlearned man, or at least unversed in his Art; He demands a demonstration. How do you prove this saies he? the other gives an exact demonstration, but he through ignorance of the very rudiments and principles of Mathematick learning, receives not the demonstration, as any satisfactory account of the proposition to him, at all. He is as far to seek as ever. What then? where lies the fault? In the pretended demonstration, he will say. He will by no means suspect his capacity. The defect lies wholly in his under­standing, and he laies it all upon the demonstration, saies nothing is proved. Let a skilful Artist hear the matter, he presently grants the demonstration to be as clear as the Sun. This may be the case, where the subject matter of the discourse is properly within ken to meer na­tural reason, as the suitable and intelligible object thereof. How much more difficult is the case with the true spiritual Believer, and his Gospel doctrine, in case he discourse with one that is confi­dent he wants not for discerning, and yet sees nothing at all as he ought to see; has no discerning at all of spiritual things, or of the spi­ritual sence, reach and significancy of the Scriptures? He has no eye at all, suited to such matters; yet none more confident. The true spi­ritual watchman were as good meet a Bear robb'd of her whelps, as talk with such a man about spiritual things. He is absolutely unrea­sonable as to such things, that faith only sees. Paul prayed to be de­livered from such cattel, and desired others to pray for him on that account, as the most irksome thing in the world. Finally brethren, pray for us, (saith he) that the word of the Lord may have free course, and that we may be delivered from unreasonable men; for all men have not Faith; 2 Thes. 3. 1, 2. He that has not faith or the spiritual dis­cerning, is perfectly unreasonable as to spiritual things. You were better talk to a tree, if he be confident, for that will make no noise to trouble you; he will. Men are still for How do you prove it? They never question but they can understand and receive it, if rightly evi­denced. Did not Christ himself speak with evidence, as one having au­thority beyond all the teaching of the Scribes? Mat. 7. 29. Yet how was he and his doctrine rejected by the Scribes and generallity of the re­ligious party amongst the Iewes, and received only by some poor fish­ermen, and common sinners? where was the fault that Christ's do­ctrine was not received? Did not he give the demonstration right? how often is it said in Scripture, He that has an ear to hear, let him [Page 135] hear? The grand obstruction to the propagating of the Gospel, is the want of the hearing ear. Till there be this, we speak to deaf men. The old serpent has deaf'd and stop'd up their ears, that they will not listen to the spiritual charmer, charme he never so wisely. And what then? why, then they fall to dis­puting and cavilling with him; How do you prove this, and how do you prove that? You assert many things; but what ground do you shew for all? The disputer of this world is set at naught by the Holy Ghost; Where is the wise? where is the disputer of this World? hath not God made fool­ish the wisdom of this world? 1 Cor. 1. 20. These disputers are not to be gratified in their way. If there be a spiritual discerning, spiritual things which carry their own evidence in them, need onely to be asserted; and prove while you will, discourse a whole year together with one in whom is no such discerning, he never will own that any thing is proved; but holds fast his own conclusions still. The way of Christ himself was not to dispute, but assert; and he that hath an ear to hear, (saies he) let him hear; if you will receive it, receive it. The true believer is to wave those unprofitable janglings, by which con­tentious, self-confident men would labour to confound all, 1 Tim. 1.

The Iewish teachers put this question to Christ himself; Art thou the Christ? tell us. He said unto them, if I tell you, you will not believe; Luk. 22.67. When Christ preach'd, how many contradicted and blas­phemed? was the fault in him? Speak who will, Paul, an Angel from heaven, or Christ himself, and let the hearing ear be wanting, what can be done? The very disciples, when they were coming down from the Mount where Christ was transfigured before them, he lets fall a word about the Resurrection, and they are all in a puzzle, to think what rising from the dead should mean. Why say the Scribes that Elias must first come, say they? Elias is come (saies he) and they have done to him what they listed, ( Mark 9.9, 13. and Mat. 11.14.) speaking of Iohn Baptist. If ye will receive it, this is Elias which was for to come. The last word of prophesy in the Old Testament, pointed at Iohn, the immediate preparatory Minister to the publick and general dispensati­on of the Gospel, upon Christ's coming in the flesh. Mal. 4. 5, 6. If ye will receive it, receive it. He that hath an ear to hear, let him hear; that is, he that has a spiritual understanding and discerning, will take it. They did so. But what would the disputer of this world have said to him? Sir you assert that Iohn Baptist was that Elias, but how do you prove it? So when the Apostle Iohn saies of false or short-sighted teachers? They are of the world, therefore the world hears them; They [Page 136] They have populous Congregations, all the world goes after them, and admires this man, and the other man. But we (saies he) are of God: He that knoweth God, heareth us: Hereby know we the spirit of truth, and the spirit of error, 1 Joh. 4. 5, 6. Would not the disputer of this world be out of all patience to hear a man assert at this rate, and (as he reckons) prove nothing? Let him be what he will, this (we see) is the way of Christ and his Apostles. If there be a spiritual ear, this doctrine is received, if not, will any elaborate discourses or demonstrations ever bring to pass, that the natural man shall receive the things of God? What will become of that Scripture then? 1 Cor. 2.14. Demonstrate while you will, if there be not the [...]ight reception, the hearing ear, all's a case; you are where you began. The vain [...] jang­ling, disputative way of foolish man is not at all to be gratified in the declaration of the mysteries of the kingdom of God. Will you yet ca­vil and dispute (O professors) will you yet contradict and blas­pheme? Lo, then I turn to the Gentiles.

Be wise O Kings; be instructed O ye Iudges of the earth. Serve the Lord with fear, Psal. 2. 10, 11. The Signs and Wonders of God are coming thick upon you. While it is yet called to day, harden not your hearts against the God of Heaven, and against the Saints of the most High. Practise not thus against them, nor think to change the times and the Laws, Dan. 7. 25.

Will you (O Rulers) be paid in your own coin? You have ta­ken away a famous man in our Israel, this day, upon some dark REASON of STATE, against all the Laws of England; and against the common light of Reason in all mankind. Will you hear a REASON of STATE that might have moved you to the con­tra [...]y? Though it be too late, as to his Life, because his blood that you have spilt, cannot be gathered up again, (as the wise woman of Tekoah told David) yet it may happily be somewhat preventive to your further proceedings that way, against others. Remember then what is recorded of Ann de Burg, burnt in France, 1559. The Death and Constancy of a man so conspicuous, made many curious to know what Religion that was, for which he had so couragiously endured punishment. By that means great numbers of people were baptized into his perswasion. Trust me, (saies one) you have gotten nothing by these spectacles. M [...]n return from them more confirm'd in their detesta­tion of you, than terrified from any of their purposes towards you. Their [Page 137] names will be recorded amongst those who have died out of debt to their countrey, by having paid the utmost they owed it. Their worth will be re­membred. Their children and kindred will alwayes be looked upon as de­scendants from the Liberatours of their Countrey, and esteemed accord­ingly.

I wish heartily for your own sakes and ours too, that this REA­SON of STATE had come into your mind, and had prevailed a­gainst any other, before you ventured to embrue you hands in the blood of so deserving a subject. But proceed no farther to lift up your selves thus against the Lord of heaven; for when ye have done all, the meek ones of Christ must inherit the earth; when the wicked are cut off, they shall see it, Psal. 37. 34. The Saints of the most High shall take and possesse the kingdom for ever and ever, do what any can to hinder them, Dan 7. 18. Quarrel not at these things, but, like noble Boereans, search the Scriptures and see whether they be so or no. Do not put far from you the evil day. It never was nearer. Hinder not Saints as­sembling together. 'Tis their duty so to do; and that so much the more, as they see the day of Christ's heavenly appearance approach­ing, Heb. 10.25. Praying persons, praying People, that have an in­terest in God, are the main bulwark and security of any Nation. Ten righteous, praying persons had saved all Sodom and the neighbour ci­ties, Gen. 18. 32. The Sodomites vilify and assault Lo [...], and he is the onely man that stands betwixt them and the storm of fire and brim­stone that was coming upon them. God bids him haste away, for he can­not do any thing till he be got to some place of security. Gen. 19. 9. 22. 'Twas a Proverb in Israel, Without standings the world could not stand; that is, without prayers; the posture was put for the duty. Would you rid your hands and the world of Saints, praying Persons, and Meetings? Then the world will stand no longer; and where then will your standing be? what should the world stand for, when God has no share or portion in it? What mean you then, O Rulers? Are Protestants murder'd and hurried up and down for meeting to wor­ship God, and the service of the Devil in the abominable Idolatries of the Mass, wink'd at or countenanc'd? Nothing hardly of Prote­stantisme scapes your censure, but what's to be found in the publick Assemblies, into which you have returned an insipid, frothy, Episco­pal Ministry, whose Divinity amounts not to so much as sound and well managed moral Philosophy. Their words have no power to a­waken Consciences, or authority in Consciences that are already awakened. I doubt they aim at no such thing; but onely, to lull a­wakened Consciences into a deep sleep againe, and those that are so, [Page 138] to keep so still. 'Tis an enlightened, knowing People, that are the on­ly burdensome stone to them. Do you think England can away with such work as this, that have flourished of late years, in Light and Li­berty, beyond any Nation round about her? Do you imagine that the Mass, or a barren Episcopal Ministry with an Organ and a Common-prayer Book will down with a Nation that has such light stirring in it, as not only the Presbyterian, but, in a manner all the variety of Con­gregational Churches, yea the very Fift-Monarchy-men (so called) will hardly bear? Will you pull out all our eyes? will you stop our mouths with gags and handkerchiefs, because you have no Law or Reason to stop them with? Do you think the righteous man has no remedy left him? The Lord is in his Temple: his Throne is in heaven. His eyes behold, his eyelids try the children of men. The wicked and him that loveth violence, his soul hateth. Upon the wicked he shall rain snares, fire and brim­stone, and an horrible tempest, Psal. 11. 4, 6. God is angry with the wick­ed every day. If he turn not, he will whet his sword, he hath bent his bow, and made it ready. He ordeineth his arrows against the persecutors. He hath prepared for them the instruments of death. Their mischief shall re­turn upon their own heads, and their violent dealing shall come down upon their own pa [...]es, Psal. 7. 9, 16. Is not here enough for you? If you persist in your way, every syllable of this will be accomplished upon you. There's no flying from God's presence or escaping his hand. No visible confidencies, bulwarks, forts, armies, treasure, or whatever else, can secure you from men, much less from angels, and much less yet from God. 'Tis a fearful thing to fall into the hands of the living God. He is the transcendently highest over-ruling Magistrate of all. He is the great General of all the armies in heaven or earth; Angels, stars, men, and all inferiour creatures. His host of angels relieved Elisha a­gainst the Syrians. The stars in their courses fought against Sisera, Judg. 5.20. Yea, to shew the contemptible folly of self-exalting man, God can so animate an army of frogs, locusts, lice or flies, as to appall the proudest Tyrant, and make him buckle, and acknowledge that he has sinned against the Lord in abusing his people, and desire them to pray for his deliverance, as we see over and over in Pharaoh's case, Exod. 8. 9. 10. How oft have rich and potent kings bin dragg'd out of all their visible supports, taken by force out of their ablest troops and choisest armies, and carried up and down to be laughed at by their enemies? how many signal instances for this do we find in Iewish, Assyrian, Persian, Greek, Romane, Turkish and other Histories, the English not excepted. Queen Iezebel with all her pomp and retinue can't secure her body from being dogs meat. Have you killed, and also taken pos­session? [Page 139] Remember her. Remember Aha [...]. Where dogs lick'd Na­b [...]ths blood, they lick'd his, 1 King. 21. 19. and Chap. 22. 38.

If any Magistrates yet stout it out in their cruel and oppressive courses, whereinsoever they deal proudly, God will be above them, Exod. 18. 11. They are nothing in his hands. They are but little in an Angels hands; And not much in man's. You were but little, you know, in the hands of men. Those whom you have valiantly execu­ted after they had layne a good while in their graves, together with those whom you have killed and cut in pieces, single, were two hard for you when they were alive and together. There is a generation a­mongst us, oh how lofty are their eyes? ( Prov. 30. 13.) but what have they done? The honest party of England are (as 'twas once said of Ger­many) triumphed over but not conquered. Well, you have been but little in the hands of men, that's undeniable. You are as nothing in the hands of an angel. You are accounted as less than nothing to God. Esay 40. 17. What may be performed upon you by the invisible strokes of angels, you may learn from what is recorded for your in­struction; 1 Kings 19. One hundred eighty five thousand were slain by an angel in one night, in the camp of the Assyrians. Some prodigious alarms of their approach to undertake you, on the behalf of betrayed, abused Saints, have of late been given.

What ever you have heard of in former times, as to the exploits of Angels in this kind, you will find to have been but type to what God will perform by those angelical hosts, in the last dayes, when all visi­ble reliefs fail his praying People.

See ( O King) the honest and justifiable boldness, plainness and freedom of speech, that Daniel and other Prophets have used to great­er Monarch's. O thou King, saies Daniel to Belshazzar, the most high God gave thy Father a Kingdom and glory and honour. But when his heart was lifted up, and his mind hardned in pride, he was deposed from his king­ly Throne, and they took his glory from him. And thou, his Son, O Bel­shazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thy self against the Lord of heaven, and abused (his Saints) the Vessels of his house; and the God in whose hard thy breath is and all thy waves, hast thou not glorified. Then he interprets MENE MENE TEKEL UPHARSIN; God has numbred thy kingdom and finished it, &c. Dan. 5. 18, 28. Daniel was highly honour­ed by the King for thus dealing with him, vers. 29.

See the commendable stoutness as well as honest boldness of Saints, in their conferences and parting-blows with Kings. Pharaoh, in a fume, bid Moses get him gone, and take heed to himself, for in the day he [Page 140] saw his face again, he should die. Well, saies, Moses, Ile see thy face again no more. Who had the worst on't? The King would need Moses help before he the King's. He had sent for him with all speed before, time and time, in several distresses, under the plagues that were upon him and his People. Moses needed nothing that he could do, but that that would be done whether he would or no, Israels deliverance from bondage. All these thy servants, saies Moses, shall come and bow them­selves to me, saying, Get thee out and all the people that follow thee; and I will go out: And he went out from Pharaoh in a great anger. Pharaoh was wrckedly and proudly angry and stout, in ridding his hands of Moses; and Moses was meekly and justly angry and stout in a resolved quitting of Pharaohs company, for ever, Exod. 10. 28, 29. and Chap. 11. 8. The Oracles of God, delivered by Moses, though ac­companied and ratified with miracles, were called by that vain King, vain or lying words, Exod. 5. 9. Those Kings that will do as Pharaoh did, refuse all Messages from the Lord, delivered to them, scoffe at and persecute the messengers, must look for Pharaoh's wages, and that, dispensed to them from such a hand, as can tear them in pieces, so as none can deliver.

Kings have usually had a great antipathy to true Prophets, and their messages, but, bin very kind and friendly to false, flattering Pro­phets, who speak smooth, pleasing things. About four hundred false Prophets, with one mouth, encourage Ahab to go to Ramoth-Gilead, a City of Israel, and recover it from the Syrian. They saw he had a mind to it, and they all prophesied success and Victory. At Iehosha­phat the king of Iudah's motion, Michaiah, a true Prophet is called in. Ahab had no mind to him. I hate him (saies he) for he does not use to prophesie good concerning me but evil; that is, did not use to gratify his present humour and lust, as the others did. He deals truly with Ahab; warnes him, that if he go, he dies for't; and so it fell out. The false Prophets, no doubt, had incouraging rewards. Mi­chaiah's recompense is a Prison, and the bread and water of affliction. But the Kings following the pleasing counsel of the false Prophets was his ruine, and the listening to Michaiah had been his safety. Who were the Traitors, the four hundred false Prophets or the one true?

The true Prophet and Subject is handled as the Traitor, and the false Traitors go currant away with gratuities and favours. Why do not Kings consider such instructing paterns? It highly concerns them, both in point of honour and safety, 1 King. 22.

Nebuchadnezzar sets up a stately piece of Popery, an Image of gold, [Page 141] thirty yards high. The Princes, Governours, Captaines, Judges, Trea­surers, Counsellours, Sheriffs, & all the Rulers of Provinces, &c. come to the dedication of it. A Herald solemnly proclaims, That when they hear the sound of the Cornet, Flute, (Organ) Harp, Sackbut, Psal­tery, D [...]lcimer, and all kinds of M [...]sick, they must all fall down and worship the Image; and that those who refuse, are to be cast into he midst of a burning fiery furnace. The generallity of the Governours and People obey the Decree. Shadrach, Meshach and Abednego, are traduced before the King, as Rebels and Hereticks, for slighting his Commands, not serving his God's, nor worshiping the golden Image which he had set up. The King in a fury sends for them, tells them he will try them once more, and if they refuse the second time, to the fiery Furnace they go. They tell him, he need trouble himself no further about trying them, they are resolved what to do. We are not careful, O King, (say they) to answer thee in this matter. God will de­liver us out of thy hand, O King, Or if he will not, yet be it known to thee O King, we will not serve thy Gods nor worship thy golden Image. Then his fury is exercised upon them for a while, till he sees their execu­tioners fall down dead upon the place, while they scape. This quite turns his mind, and he makes a Decree, That if any speak against the God of Shadrach, Meshach and Abednego, they shall be out in pieces, and their houses made a dunghil, because there is no other God that can deliver after this sort. Dan. 3. Yet it appears not that Nebuchadnezzar him­self worshipped this true God, or forsook his false.

A while after we find him boasting and vaunting, as if there were no other God but he, Dan. 4.30. What a fickle thing is that Religion that depends upon the Magistrates Decree?

Darius the Mede, when he comes upon the Stage at Babylon, he is flattered by his corrupt Courners to turn Pope, take upon him to be the holy Father; all must pray to him for thirty dayes, and not ask a petition of any other God. If they did, they must to the Lions den. Daniel is charged with slighting the King and his Decree. The King set himself to deliver him, but could not. An Angel did, by stopping the Lyons mouths. Then his accusers with their wives and children were cast to the Lyons, and were torn in pieces immediately, before they came to the bottom of the Den, Dan. 6. What looking-glasses are here for Kings, to give them aim what persons to put most value on, Idolatrous flattering Courtiers, that counsel them to their dammage and disherison, or true Prophets and faithful Subjects that advise them for the safety of their Crown and Dignity. True, they [Page 142] know not to give flattering titles to men; for in so doing, their maker would soon take them away, Job. 32. 22. They fear him more than men. 'Tis the true advantage of Kings to be plainly dealt with by them. Flatterers ruine them. They are the Traitors, as has appeared in all ages.

Believe it, O ye Rulers and Judges, if you go on at the rate you have begun, should all the Angels in heaven, and Men on earth, lay their understandings together, to demonstrate the requisiteness yea absolute necessity of having made a Parliamentary and popular de­fence against such corrupt sticklers for prerogative and arbitrary do­mination, when got into armes, (1641.) 'Tis hard to imagine how they should mend that which your selves have given by your most in­jurious and oppressive practices, since your return. What should we mince the matter for? The world is almost at an end; The Devils rage is great because he knows he has but a short time. It highly concerns us to deal plainly with one another, lest that great deceiver of the Nations cozen us all.

If men do as wickedly as they can, and make a law that no body must tell them of it; must every body therefore hold their peace, and let them go on? What can the Devil desire more? Must God and his Messengers have no hearing with you? What do you ima­gine will become of you then? Will ye change Religion and the Laws, and must no body dare to say so? But they will, you see. Will you put out the eyes of all the good People of England? They have eyes and will use them too, do what you can, as long as their heads are on. With these eyes they see clearer what you are about, then (it may be) you are aware.

The Lord in the late War was a Rebuker of you all, in many pitch'd Fields and a continued series of disappointments for many years to­gether.

If you would but mend the matter as to what this Nati­on felt when it groaned under the Tyranny of your apostate Conqueror, this yet were something. Many of the same persons that he abused and oppressed, you have slain, and so finished his work upon them. You should let the oppressed go free, ease those heavy burdens that he put upon the People, and you encrease them, so that the Nation languishes under a general discouragement, as to Trade, and almost every thing else.

What work God will suffer to be made by any instruments of cruel­ty amongst us, that are profound to make slaughter, though unfit to [Page 143] fight, he himself best knows. But that God will send deliverance in the close, and preserve a remnant in the scramble, I am as confident, as that there is a God that judgeth in the Earth, who will make himself known by the Judgements which he will execute upon all wicked Opposers of him and his People. Free­ly I have received, and I freely give you such portion as the Scripture allots you.

Yet say not, (O Rulers) there is no hope; we will there­fore fill up the measure of our wickedness; and then let God strike. Say not thus. There is yet hope. You may repent of the evil of your doings, and quite lay aside all your mischievous and destructive intendments towards this peeled People, and you and we together may be a flourishing Nation. If the King say as the King of Nineveh, Let every man cry mightily unto God, let them turn every one from his evil way, and from the violence that is in their hands; who can tell but God may turn away from his fierce anger, that we perish not? Jonah 3. 8, 9.