The Life and Death of Sir Henry Vane, Part 5 (2 of 3)

The Life and Death of Sir Henry Vane · Part 5 (2 of 3)

p. 8217. 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 p. 83spirit 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 p. 84through 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 onelyonly, 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 onelyonly 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 onelyonly, 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? p. 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 onelyonly 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 p. 86hath 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 p. 87and 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 onelyonly 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 p. 88God, 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? p. 89The 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 onelyonly 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 onelyonly. The ridding us of that, is onelyonly 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 p. 90upon 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 p. 91powers, 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 onelyonly 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 onelyonly 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 p. 92disabled 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 onelyonly, 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 onelyonly 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 p. 93Son 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 onelyonly 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.

VANE, young in years, but in sage counsel old,

Then whom a better Senatour ner'e held

The helme of Rome, when Gowns not Arms repell'd

The fierce Epeiro… and the African bold.

p. 94Whether to settle … to unfold.

The drift of hollow states, hard to be spell'd,

Then to advise how war may best, upheld,

Move by her two main Nerves, Iron and Gold

In all her Equipage: besides to know

Both spiritual power and civil, what each meanes,

What s…vers each, them hast learn't, which few have done.

The bounds of either Sword to thee we owe;

Therefore on thy firm hand Religion leanes

In peace, and reckons thee her eldest Son.

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 p. 95member 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 onelyonly 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 onelyonly 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 onelyonly 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 p. 96here 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 p. 97make 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 p. 98and 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, p. 99unrepealable 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.

Count Gundamore observed it to be no uneasie thing to procure a Parliament that would gratify a self-interested party, and abuse the People. A corrupt sort of Gentry, that have many Tenants and Dependants, (who to please their Landlords would betray their Country and Religion too) could easily procure themselves to be chosen (saies he) for the County. And for Corporations, whose Burgesses fill the far greater number of Seats in that House, their obligations for some enlargement of their Charters by Royal Grant, rendred them compliant in their choice. He farther observed, That the King, as sole Iudge of Chivalry, created new Lords, that could in voting, out number the antient Barons by Tenure, who purchased the ratification of the antient fundamental Rights and Liberties of England, (specified in Magna Charta) with their Swords, in Henry the Third's time. All these things put together, he reckoned Prerogative to have such a ruling influence in the election and constitution of English Parliaments, that notwithstanding their great same abroad, they served for little other use than to empty the Peoples purses. Yet (as fearing what an English Parliament may come to do in time) one chief service he boasts of to his Countrymen, was the working a dislike between the King and the Lower House, so that (saies he) the King will never endure a Parliament more by his good will, but rather want than receive conditional relief from them. Some free minds (he said) there were amongst the People, that laboured to preserve their just Liberties from Soveraign invasion, calling out for the due course of their Common Law; but other Time servers cryed the Laws down, Prerogative up, to shelter their own arbitrary domination, in preying on the Subject; and are hated by the oppressed Commons for their pains. All this kind of discouraging practice that tended to enfeeble, emasculate, and dis-spirit the English Nation, he tells the Spanish Council, he forwarded to the utmost. He further declared, how he had under-wrought the admirable Engine, Sir p. 100Walter Rawleigh, and overthrown his Voyage, which threatened danger to them: that upon his disgraceful return, by him caused, he had pursued him to Execution, had not his Commission for stay in England, bin at its period; but he had left a sure Agent behind him, that saw it done. Thus (saies he) by punishing him for his daring attempt upon us, I laboured to quench the Valour of the English Nation, that none might be so bold as to venture upon the like again. All those English Papists that were of the Spanish Faction, thorowly Iesuited, were ready (saies he) to be my bloodhounds, to hunt him or any such to death. They hate the Prosperity, Valour, Worth and Wit of their own Nation, in respect of our Catholick Cause. He also had perswaded King Iames to let his Fleet remain unman'd and unvictualled, least his Master should be jealous, of some intendments to his prejudice; and so break off the Spanish Match. Now therefore (said he) is a fit opportunity to Invade England, never the like.

They might probably have made better work of it at that season than in 88, but that other cross blows prevented them, as the apprehending of Barnevelt, and the detection of their Catholick design in these parts of Europe, towards the reducing all the Kingdomes of the World, Protestant, Popish, Mahumetane, or what ever else, into subjection to the Spanish King, as the natural Head, Lord and Soveraign over all, by the Popes free donation and appointment, on condition that he bring him into the exercise of his Headship in Spirituals, as fast as he gets his own in Temporals.

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 p. 101two 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 onelyonly 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 p. 102the 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 onelyonly? 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 onelyonly 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, p. 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 onelyonly, 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 p. 104God, 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 onelyonly 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 onelyonly lawful but their duty, to pray that God would awake to their judgement, p. 105even 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 p. 106his 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 onelyonly 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 onelyonly, 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 p. 107sealed 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 onelyonly 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, p. 108Eccles. 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 onelyonly 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 p. 109by 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 onelyonly 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?

p. 110The 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 p. 111upstart 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 p. 112King, 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 p. 113with 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.