The Life and Death of Sir Henry Vane, Title page

The Life and Death of Sir Henry Vane · Title page

THE LIFE AND DEATH OF Sir Henry Vane, K^t.

OR, A short Narrative of the main Passages of his Earthly Pilgrimage; Together with a true Account of his purely Christian, Peaceable, Spiritual, GOSPEL-PRINCIPLES, DOCTRINE, LIFE, and WAY of WORSHIPPING GOD, for which he Suffered Contradiction and Reproach from all sorts of Sinners, and at last, a violent Death, Iune 14. Anno, 1662.

To which is added, His last EXHORTATION to his Children, the day before his Death.

Printed in the Year, 1662.

p. 3The LIFE and DEATH of Sir HENRY VANE, Knight.

Christian Readers,

PRepare your Faith. The ensuing Narrative concerns a person, who for his unweariedness in doing well and suffering ill, together with the ground and spring of his deportment in both, doth in very truth exceed the single reception of humane understanding.

He was partaker of the Divine Nature, (2 Pet. 1. 4.) 'tis past the skill of humane nature to interpret him. His attainments were too big for the tongue of Men and Angels. Divine Life must have divine words, words which the holy Ghost teacheth, to give its own Character. All other will be swallowed up of matter.

He had the New Name, which no man knowes but he that hath it. A Riddle therefore he was to man in his New Birth, Nature, Life, Principles, Ways, Actions. He was full of Faith and of the holy Ghost. Who can expound Sampsons typical Riddle, unless he plow with his Heifer? The things of God knoweth no man but the Spirit of God and he that hath it, 1 Cor. 2. Can any give a true account of things he hath neither heard nor seen? Can any see or hear Spiritual things without Spiritual Senses, or have such Senses without Spiritual Life, the New Name?

He was, but affected not to be Mystical. He sighed after, he longed for the manifestation of the Sons of God. He desired godliness might put off its mystical dress, lay aside its sackcloth; that they that are all glorious within, (Psal. 45.) might be so without too: they who are the Sons of God, might appear to be so; 1 Iohn 3. 2.

When the seventh Angel begins to sound, Time shall be no longer; to wit, for godliness to be a mystery; The mystery of God shall be finished, Revel. 10. 7. This Angel is ready to come forth. Then Godliness will be manifest and triumphant. While that is a Mystery, Iniquity is so to; during which, he that will live godly, must suffer Persecution, 2 Tim. 3. 12. He that departs from evil maketh himself a prey, and there is no Iudgement; Isa. 59. 15. Men hear p. 4of the Divine Life in a disgustful sound of words, that lie cross to their designs, and hate it. It disparages, it discountenances the whole Scene of things seen, speaking of them, as of things that are not. What can they think of this, that see no other? It judges, condemns the World, the God, the Spirit, the Religion of this World. It spares not the very goodliness of flesh, the wisdom, the glory, the righteousness of Man; It declares all to be vanity that man puts value on: yea man himself, and that at his best estate, altogether vanity; a goodly, flourishing, but a corruptible, vanishing thing. The day Adam sinned, he died: Lost the life, glory, wisdom, and righteousness he was created in, and so his communion with God in such shadowie manifestations and resemblances of divine glory, as were suited to the discerning, and made up the happiness of that condition. 'Tis sad tydings to all those whose Life is but of the first-creation-strein, lies in things seen, to hear that all they have, are, or aime at, is less than nothing and vanity, Isa. 40. 17. Who can bear it? Yet the design is honest and full of kindness. 'Tis to rid our hearts of things seen which are temporal, and make room in them for things not seen, eternal, 2 Cor. 4. 18.

While the Believers Life is hid with Christ in God, and he speaks at this rate of all the visible glory and righteousness of man, and much more yet, against the shameful, apostate and unrighteous state of Man, what entertainment is he like to find?

There are two sorts of Princes in this World, that are on horseback by turns; he is against them both, and goes on foot, till his great master come upon his white Horse, with his heavenly Armies on the like, Rev. 19. 11, 14.

There are inward and outward Princes of this World; Princes over themselves, and Princes over others. The former have their rational Powers restored into Dominion over their sensual, whereby they become workers of righteousness, in the renewed Spirit of a man. Such Princes, (reigning as Kings, 1 Cor. 4. 8.) were some of the Priests, Scribes, Pharisees, and professing Iewes, who yea knew not, and therefore crucified the Lord of glory, 1 Cor. 2. 8. because both in his example and doctrine, he gave forth the proper character and discovery of a more excellent way.

The latter sort of this Worlds Princes, are such as do sit upon visible Thrones of Judicature, furnished with Crowns, Scepters and other pompous Badges of Soveraignty and Dominion over others. These are often such as have no Dominion over themselves at all, p. 5the basest of men. Nebuchadnezzar himself, the golden head of the four worldly Monarchies (Dan. 2. 38.) was so, and accordingly handled; followed not the light of his reason, and therefore was turned to graze among the very beasts of the field, Dan. 4. 32.

The true spiritual watchman of God, is to warn both these sorts of Princes, and all others, the righteous and the wicked; the one that he turn not from his righteousness, or rather that he seek the righteousness of God in the true regeneration, which cannot be turned from: The other, that he turn from his wickedness and work righteousness, Ezek. 18. and Chap. 33. Will men bear this? Can he that is a man of a marred visage (one in whom the glory, wisdom and righteousness of man, is daily passing away, spoil'd and triumphed over by the cross and spirit of Christ) give this twofold witness against these two sorts of Princes and their Nations (called Revel. 13. two Beasts) in all their flourish and ornament of things seen, and will they not stone him? will they not be ready to tear him in pieces? Divine Life, together with the Wisdom and Words of it, seems such foolishness, and is so distastful to man, that let the person of the true spiritual watchman be cloathed (as David) with the outward Pompe of Thrones and visible Scepters, this shall not secure him from the ill word of the Judges, or from appearing so contemptible, as to become the song of drunkards; Psal. 69. 12.

'Tis the divine Life men chiefly hate and strike at, all along from Cain downwards, but can hit onelyonly the humane, the Woman that brings it forth; The natural man of the Saint is persecuted into a desolate, wilderness condition; but his spiritual part, the Man-child is caught up to God, and secured from the persecuting Dragon, Rev. 12. 5, 6. He that is begotten of God, keepeth himself, and that wicked one toucheth him not, 1 Iohn 5. 18. That which the Believer hath in common with his Persecutors, (flesh and blood, that cannot enter into the Kingdom of God) is all that Divel… or Men can touch. And this, no farther, no… till such time as God permits, which never is, till he hath served his Generation, done his Work, and it be great gain to him to be stripped of his mantle, that he may come fully to experience (what he hath been long obscurely guessing at, amongst his fellow …) Mortality swallowed up of Life, 2 Cor. 5. 4.

Spiritual or divine Life and the things … righteousness, glory, and all concerns thereof, have more of essence and so p. 6of intelligibility in them, than any first creation Life or things. They are therefore in themselves more intelligible, though less, yea, not at all understood by man, 1 Cor. 2. 14. What's the matter? where lies the fault? In man's understanding. The objects are too dazling and bright for it; over-master, over-set it. That is not all. They are quite out of its reach; shut up in an utter invisibility. It can receive no notice of them, but in a type, and if this condiscention be made for the expression of them, it decries allegory, runs away with the shadow and rejects the substance.

But if God please to enlighten and raise mans understanding in some hopeful measure, towards its first-created capacity; will that do it? No. There is utterly a fault, an inability in it at its best, to take the immediate view of these things. This seems a hard saying. But God himself who pronounced of every thing in the first-creation, that it was very good, (Gen. 1. 31.) doth yet comparatively find fault with the very best things in it, Heavens, Angels, & Men, and that at their best estate. 'Tis written, His Angels he charged with folly, Job 4. 18. The Heavens are not clean in his sight, Job 15. 15. and, Every man at his best estate, is altogether Vanity, Psal. 39. 5.

The first Covenant, or first state of Life in man, and communion therein with God, was faulty, comparatively with the new-creature-state of man, and the new and everlasting Covenant-communion with God, that he forms and sets up the Believer in, by true Regeneration. Think we what we will, if God say so, shall we contradict and blaspheme? He tells us, If the first Covenant had been faultless, there had been no place for the second, Heb. 8. 7. and Gal. 3. 21. If there had been a Law, or a ruling power of Life given, and set up in man at first, or renewed since, that could have given Life, (or have carried us through, for eternal life) everlasting righteousness and Life should have been by that Law; there would have needed no other by a new creation. God will not do any thing that is impertinent or redundant. So Rom. 11. 6. If eternal Life be by Grace, or by the Law of the Spirit of Life (Rom. 8. 2.) brought into man by a new creation; then it is no more of works, proceeding from the utmost activity of the Law, or ruling power of natural Life and perfection, set up in man at his first creation.

What shall we say to these things? How is man out in his divinity? God's thoughts are not as our thoughts, nor his ways as our ways, they are … 8, 9.) his footsteps are not known. To be … unequal. He will be Judge. Every way of man is right in his own eyes, but the Lord pondereth the hearts. p. 7Shall not the Iudge of all the earth do right? Can he do wrong? God is … a man that he should lie. He giveth not account of any of his matters, (Job 33. 13.) neither is there need; for he will not do wickedly, or pervin… Iudgement; he will not lay upon man more then right, that he should enter into Iudgement with God, Job. 34. 12. and 23.

But the person here character'd, as he affected not to be mystical in his person, so, nor obscure in his language. 'Tis the fleshly veil on mens understandings, as to his matter, that makes them carp at his expression, and cry, obscure, obsucre; doth he not speak parables? Ezek. 20. 49. The mystical reach and significancy of Scripture, as exhibiting the peculiar form of new-creature Life, (under the letter or most significant figures thereof, that are to be found in the first-creation) by a sound of words, lies so remote from the veil'd understandings of men, that they make nothing on't. They are willing to be blinded and deceived as to Gods Truth, that they may more … please themselves in their own lie (2 Thes. 2. 10, 12.) and the … Serpent, the God of this World, is as ready and willing to beguile and blind them, that the light of the glorious Gospel of Christ who is the Image of God, may not shine unto them, 2 Cor. 4. 4.

In this discouraging posture of the present World, did this believing Pilgrim wade through it, waiting on the Lord, and seeking out such acceptable words for the explicatiug of Divine Oracles, as were most exactly calculated and accommodated to the understandings of men, so as to unlock, insinuate into, and gain them by a holy guile, into the entertainment thereof, upon convincing demonstration of their grand concern therein. He did most industriously set himself to bring forth the most inward thoughts of his heart, in characters to be seen and read of all, as to the Life hid with Christ in God, experienced in his person, and held forth in the Scriptures of Truth. This was his essay in his [Retired man's Meditations] even to present to our view this mystical life, in the most intelligible form, language, or certain sound of words, he could any wayes hit upon, which yet how subject they have left him to misconstructions through the ignorance and presumption of his confident undertakers, is sad to see, in their most groundless calumnies of his Person, and gross mistakes of his Doctrine and Principles.

To obviate such causeless misprisions of him, I shall briefly present you with some chief Remarques of his Life.

He was born a Gentleman. My next word is so much too big for that, that it may hardly seem decorous to stand so near it. He was a chosen Vessel of Christ, seperated (as Paul) from his mothers womb, p. 8though not actually called, till 14. or 15. Years standing in the world, ('twas longer ere Paul was called,) during which time, such was the complexion and constitution of his Spirit, through ignorance of God and his wayes, as rendred him acceptable company to those they call good fellows, (yet at his worst, restrained from that lewdness, intemperance sometimes leads into, which he hath been oft heard to thank God for) and so long he found tollerable quarter amongst men. Then God did by some signal impressions and awakening dispensations, startle him into a view of the danger of his condition. On this, he en… his former jolly Company came presently to a parting blow. Yea this change and new steering of his course, contracted enmity to him in his fathers house, (Mat. 10. 36, 37.)

It was also suggested by the Bishops to the then King, concerning him, That the heir of a considerable family about his Majesty, was grown into dislike of the Discipline and Ceremonies of the Church of England, and that his Majesty might do well to take some course about him. On this, the then Bishop of London took him to task, who seemed to handle him gently in the Conference, but concluded harshly enough against him in the Close.

In fine, seeing himself on …ll hands in an evil case, he resolved for New-England. In order to this, striking in with some Non-conformists which intended that way, his honourable Birth, long Hair, and other Circumstances of his Person, rendred his fellow-travellers jealous of him, … a Spye to betray their Liberty, rather than any way like to advantage their design. But he that they thought at first sight to have too little of Christ for their company, did soon after appear to have two much for them. For he had not been long in New-England, but he ripened into more knowledge and experience of Christ, than the Churches there could bear the Testimony of. Even New-England could not bear all his words, though there were no Kings Court or Kings Chappel, Amos 7. 10, 13. Then he returns for Old-England. Shortly after, the leading and preparatory passages to the Long Parliament and the late great publick changes, drew on. From the beginning of that Parliament, he became such a drudge for his Countrey, so willing on all accounts, both in Person and Estate, to spend and be spent (in his chargable circumstances and unwearied endeavours for the publick Good, and just Liberties of men as men, as also for the advance of the Kingdom of Christ in these Nations) as I know not any former age or story can parallel.

His Principles, Light, and Wisdom were such, that he found the bare mention of his utmost aimes amongst his fellow labourers, would p. 9(in all probabillity) so expose him to censure from all parties and sizes of understanding, as would disable him for doing any thing at all. He was therefore for small matters rather than nothing, went hand in hand with them, step by step, their own pace, as the light of the times would permit. He was for quitting still the more gross disorders in Church and State, (corruptions in Courts of Judicature, Popish and Superstitious formes in Religion, and wayes of Worship) for what he found more refined and tollerable. But he ever refused to fix his soot, or take up his rest in any Form, Company, or Way, where he found the main bulke of Professors avowedly owning, but such inward Principles of Life and Holiness, as to him evidently lay short of the glory, righteousness, and life hid with Christ in God. He was still for pressing towards the mark, Phil. 3. 14. He was more for Things than Persons, Spirit than Forms.

This car…iage of his, all along in New-England and in Old, exposed him as a mark for the arrow, from almost all sorts of People, rendring him a man of contention with the whole earth; Yet was he all along a true Son of Peace; a most industrious and blessed Peace-maker, to the utmost of his power, for the reconciling all sorts of Conscientious men, (whatever variety of Perswasion or Form he found them in…) to one another, and to Christ.

He never affected any military employment. He was in a litteral sense, free from the blood of all men, as well as in a spiritual, by his faithful performance of the duty of a Watchman, not shunning to declare unto all men the whole counsel of God, Ezek. 18. and 33. and Acts 20. 27. They that call him a man of contention, what would they have said of David? He (though a man after God's own heart) had so abundantly shed blood in his great warrs, that it was objected as a reason against him, why he should not have the honour of building a house unto the Name of the Lord his God, 1 Chron. 22. 7, &c. Yea, he left order with his son Solomon on his death-bed, to take such course with Ioab and Shimei, that their hoary heads might be brought down to the grave with blood, 1 Kings 2.

He was no humoursom conceited maintainer of any perverse or irrational opinions, but a most quiet calme, composed speaker forth of the words of Truth and soberness, at all seasons, upon all occasions, and in all companies. He was full of condescention and forbearance, hating nothing more in his very natural temper, than brangling and contention. He would keep silence even from good, (though his sorrow was stirred by it, and the fire-burned within, while he was musing, p. 10Psal. 39. 1, 3.) in case that either wicked, or but short-sighted good men were before him, that he perceived could not bear more spiritual and sublimated Truths, Iohn 16. 12. He became all things to all men, that he might by all meanes save some, 1 Cor. 9. 22. His heart was of a right Scripture latitude, stood fair and open for any good, but no evil. All sorts of conscientious inquirers after Truth, found a friendly reception with him; yea, he was in a constant readiness to perform any warrantable civilities to all men. Any thing that was good he owned, and cherished in the honest moral Heathen, legal Christian, or spiritual Believer; and so, sought opportunity by honest insinuations to catch them with guile, and lead them forward into more excellent Truths, 2 Cor. 12. 16.

But more particularly yet, to undertake that general Reproach that was cast upon him, to wit, That he was a man of Contention from his Youth up, where ever he came or had to do, in New-England, or in Old.

He was a true Believer, that's enough, if ye knew all, to set all the World against him. He was not of the world, and therefore hated by it, Iohn 15. 18, 19. He was partaker of God's holiness, (Heb. 12. 10.) had eternal Life abiding in him; stood possessed of the Wisdom and Words of that Life which the holy Ghost teacheth (1 Cor. 2. 13.) and he could not but speak forth the things he had heard and seen. Then there's no dealing for him, Rev. 13. 17. Divine Truth seems most frightful and contrary of all other, to men; puts all men to a gaze; renders the witness-bearer thereof, like Ieremiah, a man of contention with the whole earth. He needs no other occasion of controversie; the meer and single declaration of this truth will do it. Here's the ground of the quarrel with him; for this, every one will curse him, Ier. 15. 10.

This was Paul's case, even amongst the professing Churches of Christ, converted by his Ministry, that were yet but in their own Legal short-sighted-spirit, they were ready to have pluck'd out their eyes, and have given them to him, while gratified by him in the first branch of his Ministry, for renewal of the Law, or the ruling activity of their own rational powers, in them; But let him speak a word of the divine Life, (broadly and plainly, in its distinction from their present attainment) that is to be propagated in them by another birth, he is presently looked upon as an enemy.

There are two births or formations of Christ in the souls of men. Those that stay with unwise Ephraim in the first, (which p. 11is but that state or place, whence the true Heavenly Seed and Children of God, do break forth, Hos. 13. 13.) refusing to be born of God, (Iohn 1. 13.) Of the will of God, (Iames 1. 18.) By the new second, and more excellent Birth, will in fine appear in their colours, false brethren, that will hate and slander their own Mothers Son, Psal. 50. 20. In order to this second birth, under the metaphor of a Mother, Paul saith, He travelled with the Galatians again, till Christ, in his second, more excellent appearance and communicable life, be formed in them, Gal. 4. 19.

Veritas odium parit, (Truth brings hatred) is a Proverb that holds too true, in all sizes and kindes of Truth. Let a man take upon him the boldness to exercise but his Moral-Philosophy-Principles, in giving check to the open Enormities of his time, drunkenness, beastliness, swearing, and the like, he makes himself a prey. He reproves a scorner, and gets himself a blot, Prov. 9. 7. This is his portion from the lewd multitude, that will but attempt so much as with the Pharisees, to wash the outside of the dish and of the cup; to circumcise and lop off the wild excrescencies, and exuberant superfluities of naughtiness. Sir Thomas Moore, Overbury, and many others, for their faithful counsel on such accounts, have been cut off.

If Socrates a heathen Philosopher, through the sublimity of his speculation, cannot own the Magistrates Religion, but give his Testimony against Polytheisme or a plurality of Gods, he must die for it without remedy. If Seneca and other Stoicks declare against the corrupt manners and bruitish practises of the generation amongst whom their Lot is cast, they are not like to scape much better.

The main bulk of mankind is so plunged and lodged in wickedness, or the wicked one, the Devil, 1 Iohn 5. 19. and Chap. 3. 12. that they'l not endure a word against downright Bruitism. But for the true Believer that comes forth in and with the Spirit, Testimony, and everlasting Gospel of Christ, he must expect to become hatred, even in the house of his God, (Hos. 9. 8.) As it fared with Paul, in the Church of Galatia, Gal. 4. 16. Yea, Paul himself, when an eminent practitioner in the righteousness of the Law, or of Man, was the hottest and maddest persecutor the spiritual believer had, and verily thought that he ought to do what he did therein, (Acts 26. 9. 11.) as Christ had foretold in like case, (Iohn 16. 2.) They shall put you out of the Synagogues, yea, and whosoever killeth you, will think he doth God service. Your brethren that hated you, that cast you out for my Names sake, said, Let the Lord be glorified, (we doubt not but we glorify God herein, by punishing and excommunicating such Hereticks p. 12and Blasphemers) but God himself takes up the Controversie very short, telling his out-casts, he will appear to their joy, and their enemies shall be ashamed, that cast them out, Isa. 66. 5. Paul saw this bitter ignorant zeal in the professing Churches at Ierusalem, which he had had experience of both wayes; in himself towards other Saints, and in other Pharasaical sticklers, lately towards him. He therefore chose rather to cast himself upon the Heathen Magistrate for his tryal, than be returned to them; and Festus answered, unto Caesar shalt thou go, Act. 25. 11, 12. He did make the better choice, for the Iews were ready to destroy him immediately, without a hearing, (Act. 23. 12, 15.) Caesar gives him a breathing while; He scapes his Sword two whole years, what ever more, Act. 28. 30, 31. Yet suffers at last under that Lyon Nero, whom he had for a season been delivered from, 2 Tim. 4. 17. Tyrannical Magistrates are so metaphor'd in Scripture, as also by others, Beasts, Birds, and Fishes of prey, the most potent and ravenous Creatures in Air, Earth, and Water; Eagles, Dragons, Lyons, Unicorns, Bears, Wolves, Foxes, the Leviathan or Whale, &c. But God hears, that is delivers, his humble broken-hearted Saints, from the hornes of such Unicorns, saves them from the Lyons mouth, (Psal. 22. 21.) that is, from the powers of the darkness of this World, (Devils, or Men by them influenced) till they be enabled to triumph over death, and conquer them by dying.

Satan is called, The God of this world, the great red Dragon, (of a bloody, murtherous colour) the root, fa…her, and spring of all corrupted worldly Magistracy, and arbitrary domination. Pharaoh is called, a Dragon, (Ezek. 29. 3.) And it is written, As a roaring Lyon and a ranging Bear, so i… a wicked… Ruler over the poor people, Prov. 28. 15. Her Princes are like Wolves, ravening the prey, to shed blood, destroy souls, and get dishonest gain, Ezek. 22. 27. Her Iudges are evening Wolves, they gnaw not the bones till the morrow, Zeph. 3. 3. In Herod, they are termed Foxes, Luk. 13. …2. Such Foxes (amongst others) are taken notice of, as spoilers of the Vines, (Cant. 2. 15.) Wasters of the true Churches and People of Christ, by their sacrilegious intrusions, and magisterial lording it over those, that after the way which men call Heresie, are rightly worshipping the God of their Fathers.

What a world is here for a Believer?

To the generality of bruitish men, an honest moral Heathen will be reputed a Phan…tick. The Legal Christian, with his Ordinances, and imputed righteousness of Christ for his Justification and acceptance with God, (though but upon the tearms, and in the renewed p. 13Principles of the first Covenant) will appear so, to the honest Heathen. The spiritual Man, as born of the will of God, partaker of the Divine Nature, (the proper New-creature Principle of eternal Life, that quallifies him for the steady, Sonly obedience, in the spirit and way of the new and everlasting Covenant) he appears a Phanatick to them all; a Fool, a Mad man; The Prophet is a Fool, the Spiritual man is Mad, (Hol. 9.7.) Yea, he is reputed so in the house of his God, vers. 8. amongst his mothers children, Psal. 50. Thus the Iewes, Christ's own People, said of him; He hath a devil, and is mad; why hear ye him? Yea his very friends go about to lay hold on him, for, said they, he is besides himself, Mark 3. 21. The Servant is like to find but harsh entertainment where the Lord is thus handled. The bruitish party of men is incomparably the greatest and will carry it by Vote. The honest Heathen, and the Legal Christian, will all joyn with them, to call the Spiritual man mad. The very Christ, Christ in Spirit, the very Christian, the Spiritual man, he is cast out of all their Synagogues. Away with him, away with such a fellow from the earth (say they) it is not fit that he should live, Act. 22. .22. We find the Iewish religious party that served Paul thus, striking hands with a pro…ane Interest, Act. 17. 5, 7. Through envy at the spiritual believers Faith and Testimony, they call to their assistance certain Iowa fellows of the baser sort, set all the City in an uproar, assault the house of Jason, dragging him and other brethren before the Rulers of the City, and crying, These that have turned the World upside down, are come hither also; and do contrary to the Decrees of Caesar, saying, there is another King, one Iesus.

This is the charge at all adventures; they matter not much for proofes, while they can find stones, as they served Steven, Act. 7. The World is turned upside down indeed. But understand how, O ye bruitish among the People; ye fools, when will ye be wise? The honest Heathen is soberer than you; the legal Christian is soberer than he; the spiritual man is the soberest of all, and he is reckoned the most disordered. He speakes forth the words of greatest truth and soberness.

The case then is this; when the World is in a mad, bruitish, disordered hurly burly, they that attempt to bring righteousness a-floate, are accused of turning it up side down. Setting all to rights, is reckoned the greatest Confusion. The Rights of the Kingdom, are reckoned the Wrongs of the King; and many, with whom the true native: Rights of an earthly Kingdom will down, are ready to startle at and resist the rights of Christs Kingdom, in the Spirits and Consciences of men. Even they will be ready to say of the Assertors of such Rights, that they are no longer fit to live in the World; that's man's judgement. p. 14The World is no longer worthy of them; that's God's, Heb. 11. 38. 'Tis plain, God and men are of exceeding contrary Judgements concerning the true believer. 'Tis as plain, We must all appear at last before the Iudgement seat of Christ, for our final sentence. 'Tis plain also, that we ought to obey God rather than Men, Act. 5. 29. And not to be the servants of Men in things pertaining to God, 1 Cor. 7. 23.

From the cross constitution then which this world is generally found in, to all Truth, but most of all, to the Spiritual and Sublimest sort of Truth, it may appear, what a hard time a Believer is like to have of it, if he stand up for the Cause and Interest of God against the Devil, who is called the God of this world, 2 Cor. 4. 4. Here is the grand competitor of Christ, that struggles for the Soveraignty, the great red Dragon, Rev. 12. 3. This is he that musters up, animates and influences the sons of men, to fight against God, that he may exalt himself in them, above all that is called God, (2 Thes. 2. 4.) Working in the children of disobedience at his pleasure, Ephes. 2. 2. Do you see your General, O ye sons of men? will ye still fight under his Banner? Consider the main Impostures of this self-transformer, whereby you are beguiled into his Interest.

First, He seduces your Understanding into this most false perswasision, That he is the highest rational Being, to whom doth of right belong the Legislative Authority and Supream Magistratical Dominion over the whole earth, as God of this World, under whose influence and dictates, all earthly Thrones and Benches of Judicature, ought to proceed in judgement. Under this pretended and assumed Title of the highest rational Being, he expects to be owned and submitted to, as requiring no allegiance or obedience from his Subjects, upon any other tearms, than as he approves himself to their Consciences, to mannage his Government exactly according to the Principles of humane Nature and Rules of right Reason.

Secondly, He assumes and challenges to himself, the Authority of the highest Spirit of Truth, boasting himself, as the infallible Teacher and Guide in matters of Faith and divine Worship, in all things pertaining to the good and salvation of Souls. Having thus assumed to himself these two grand prerogatives of Christ's Crown, as the Supream Head, (not under but above Christ himself, yea, in direct contradiction to him) in all Causes, and over all persons, as well Ecclesiastical as Civil, 'tis obvious to imagine, what Titles Christ and his followers are like to have from this Dragon and his.

p. 15First, They will boldly and openly assert, that that which is inde… the spirit of Christ, in him and his, is an irrational, Fanatick spirit, destructive to all natural Order, and good Government, in humane Society.

Secondly, That it is a deceitful deluding Spirit, destructive to all sound Doctrine, divine Institutions, Church Order and Rule.

In these four things, this grand Antichrist is the liar, that denies Iesus to be the Christ. Under which Generals are comprehended multitudes of Particulars in his skilful methods of delusion, needless here to be enumerated. He that hath once gained these four points in the generallity of men, will easily out-vote and cry down Christ and his, for Blasphemers and Disturbers of mankind, and accordingly handle them. He prevailed even with the learned & Religious Jewes, to serve Christ thus. Yea, he attempted to seduce Christ himself to his party, to own him for God, fall down and worship him. Christ refuses; He therefore steers another course; sets the Jewes upon it, to call him Blasphemer, and say, he hath a Devil. This is one step towards the accomplishing of his design; when he hath once engaged men to say of Christ and his followers, that they are Blaspemers and Devils; he that thus makes them liars will make them Murtherers too; they will soon cry, Crucifie them, Crucifie them, right or wrong; Away with them from the earth, it is not fit that they should live. Christ hath told us these things before hand, (Joh. 15. and Chap. 16. 1, and 4.) that we should not be offended or surprised, when they really come upon us. If they have done these things to the green tree, what will they do to the dry? Luke 23. 31. The Servant is not greater than his Lord, Joh. 15. 20. If the Master be called Beelzebub, how much more shall they call them of his houshold? Matth. 10. 25. Satans followers have the start of Christ's for number, they out-vote them clear. He ha's four hundred lying Prophets against one true, 1 Kings 22. 6. and vers. 20, 23.

I suppose you may discern by this time, whether this Sufferer or his Enemies were in the fault, that he was reckoned a man of Contention. But peradventure this may yet grow clearer, by considering his Principles.

He spake much of Principles. What meant he? Some Fundamental Truths, worded and propounded in a Book, as Perkins his Six Principles, or the like? He meant inward ruling Principles, or Springs of Life and operation in men. By taking a little freedom in handling this Point, I shall give you aim at his Principle, in its proper Character of distinction from all other Principles. 'Twill be requisite here to take notice of all the Principles of Life and Operation, Man is p. 16capable to be found in, or does actually live and come forth in the exercise of.

That Nature, that gives the distinguishing Form or Character to any Creature, and is the immediate spring of all its operations, is the proper Principle of its Life; be it divine, angelical, humane or sensual Nature. The Faculties or Principles of operation, scituated, founded and rooted in each Nature, to wit, the discerning and desiring powers, called (in Men and Angels) Understanding and Will, do receive their respective denominations from the Nature they are seated in and belong unto, and so are tearmed divine, angelical, humane or sensual Principles of operation.

For instance, The Understanding and Will of participated divine Nature, in the true heirs of God, are divine, spiritual, heavenly and high.

The Understanding and Will of meer humane Nature, at best, are but natural, fleshly, earthly, and comparatively, low; holy flesh is but flesh, Ier. 11. 15. Renewed, refined, adorned Nature, is but Nature; a goodly, beautiful, but a perishable thing, as the flower of the field; Isa. 40. 6. As the man is, so is his strength, so are his works. The righteous works brought forth but in the ruling activity of renewed humane nature, entring into competition with the righteous works, duties and ordinances, observed and performed in the Life and ruling activity of participated divine Nature, become more loathsom to God than all the debauchery and shame of polluted Nature, that is but the result of Adams first transgression, and not of the reiterated and more fatal Apostacy in our own persons, after a revival from our na…ive death in trespasses and sins.

Those that bring the righteousness of man (or the righteous works, performed in the single power of renewed humane nature) into a self-exalting preference to the righteousness of God (or the righteous works and duties performed in the ruling power of participated divine Nature, taking the humane into a subordinate co-operativeness therewith) may find what entertainment they are like to meet with from Christ, in the case of the foolish Virgins, and of those that cast out Devils, or preach down the corruption that the devil brought into our Nature, Mat. 25. 12. and Mat. 7. 22, 23. Depart from me… I know you not, ye are workers of iniquity. That's the answer to both, plead while they will, or say what they can.

Casting out Devils, preaching the corruption of Nature down, the righteousness of it up, so as to render men wise, strong and honorable in Christ, (1 Cor. 4. 10.) Is this offensive? No; But the telling them, p. 17this is the place or state of their Rest, concerning which the Master saith, Arise, depart, let us go hence, this is not your rest, Micah 2. 10. Joh. 14. 31. You are liable here, to return with the dog to the vomit, draw back to perdition, to be afresh invaded and finally triumphed over by sin and Satan, as is expressed, 2 Pet. 2. 20, 22. Heb. 10. 39. and implied, Rom. 6. 14. You must therefore quit this first-creation-state and forme of life, at best, by way of sacrifice, (Rom. 12. 1, 2.) or you will never come to the Father, whither Christ is gone to prepare Mansions for those that follow him whithersoever he goes. No man can be thorowly happy and at rest, till this corruptible be dead, in and with the Lord, by which meanes onelyonly we may come to inherit incorruption. Here's the highest sense of Ante obitum nemo, &c. No man can be blessed till he die; He that is made willing thus with Christ to lose Life, shall find it, and whosoever will save his Life shall lose it, and never attain the Life that is unchangable and eternal, Mat. 16. 25.

The corruptible frame of man at his best estate, was never intended or warranted by God, either in the primitive purity or greatest possible renewals thereof, to be the place of God's rest, or the state that Man should rest in. One crucified, broken-spirited man, that's made willing to be taken in pieces, and be so joyned to the Lord as to become one spirit with him, is more valuable to him, than all men and angels, or whatever glory and excellency is to be found in the whole first-creation, Isa. 66. 1, 2. The Heaven is my throne, the Earth is my foot-stool, but where is the place of my rest? All these things hath mine hand made, in the first creation. I look for regenerated, transformed new-creation things, in order to which, the old fabrick or tabernacle must be taken down; To this man will I look (or have respect) even to him that is of a poor and contrite spirit; This is the place of my rest, so Isa. 57. 15.

Man in his first-creation frame, or in whatever renewal of it since the Fall, is but the house on the sand, founded on the mutable, wavering Principles of humane Nature. Many that pretend to be great master-workmen in Divinity, warrant this for the right building on the rock, that will stand it out in all stormes; the true spiritual building, (1 Pet. 2. 5.) into which they need never fear Satans return, (as Mat. 12. 44.) or any fresh Invasions and Revolutions of their old sins into the exercise of dominion over them again. They cause their hearers and followers to hope that they will confirm this word, Eze. 13.6. But the walls of this building are faulty as wel as the foundation. They daube up all with the untempered mortar of refin'd p. 18humane Nature; nothing of the divine Nature, wisdom and righteousness of God, will be admitted into their building. Building therefore and builders will all tumble together, when the storm comes; and then also will the sandy foundation thereof be discovered, vers. 13, 16. Blind leaders and blind followers will both into the ditch together, Mat. 15. 14.

Both these buildings (Mat. 7. 24, 27.) had their beauty, their glory while both stood. To man's eye, that with the sandy foundation and untempered walls, generally carried it. The more visible, literal natural godliness in their renewed flesh, or humane Nature and Principles, look'd fairer to man, (that judges by outward appearance) then the spiritual, mystical, hidden Life and Godliness, in the house upon the rock, which has nothing but the broken, crucified, transformed Principles, and more undiscerned cooperations of humane Nature, to set off its self by, to man's judgement.

The Children of the first house or kingdom of Christ, shall be cast into utter darkness, and many heathens, publicans, sinners, and Mary Magdalenes shall be taken over their heads, and caused to sit down with Abraham, Isaac, and Iacob, in the spiritual house, (1 Pet. 2.5.) the building on the rock, (Mat. 7. 24.) the second and more excellent kingdom, that cannot be shaken, Mat. 8.11, 12. Heb. 12.26, 28. Esay is reckoned very bold for saying this, (Rom. 10. 19, 21. Isa. 65. 1, 2.) which Moses said before him, (Deut. 32. 19, 21.) and Christ after him, Mat. 9. 12, 13.

Cleansedness from the pollutions of the World, corruption of Nature, revival from their death in trespasses and sins, hinders not but Satan may re-enter, old sins recover dominion, and so the members of that building on the sand, that kingdom or heaven that may be shaken, (Heb. 12. 26, 27.) may come to be trees twice dead, fit only to be plucked up by the roots, cast into the fire and burned, Iude 12. and Heb. 6. 8. 2 Pet. 2. 20, 22. Mat. 7. 22, 27. and Chap. 12. 43, 45. Ezek. 16. 38. And as it is not the present freedom from natural pollution, so neither is it the ornament of excellent gifts, supernatural or infused humane learning, (much less, natural parts, and acquired humane learning) the tongue of men and angels, (all dexterity of expressing, …heir conceptions either intuitively or by a sound of words, incident to those two choicest ranks of treasures, in their first-creation-capacity) that can secure them from being but as sounding brass or tinckling cymbals, 1 Cor. 12. 31. and 13. 1. Ezek. 16. 1, 15. A great noise they may make, a great repute they may have, as the onelyonly compleat interpreters of the Oracles of God, yet all amounts p. 19but to an indistinct, uncertain sound. No man can tell thereby how to prepare himself to the battel, (1 Cor. 14.7, 8. and Ezek. 33.) what weapons or what armour to provide. They give no right character of those spiritual weapons, mighty through God, for the pulling down of strong holds in our selves and others, (2. Cor. 10.4.) or of that whole armour of God (Ephes. 6. 11.) wherein alone the true believer is able to wrestle it out, not onelyonly against flesh and blood, but against Principalities, Powers, Rulers of the darkness of this world, and spiritual wickedness in high places, vers. 12.

The onelyonly new-creature spirit in man, that is greater than he that is in the world (1 Iohn 4. 4.) is set at naught by those that warrant the first building secure; is contradicted, blasphemed, called the devil. The wisdom of God is by them tearmed the wisdom of the Serpent. Did not matters go thus between Christ and the Master-builders in Religion amongst the Iews? They reject the chief corner stone, (Psal. 118. 22. Mat. 21. 42.) and how is their house like to stand? it may indeed be emptied of filth; swept, cleansed, garnished with excellent gifts and ornaments, (Mat. 12. 44. 2 Pet. 2. 20. 1 Cor. 12. 31. Ezek. 16. 9, 13.) Yet in all this flourish, there may be a deep unsuspected ignorance, or inadvertency of the more excellent way, the way of love, or state of divine Life, wherein the stones of their building, members of their Churches are capable to be brought forth, by being broken and formed up anew, into an unchangable harmony and indissoluble union of spirit with the Lord, 1. Cor. 6. 17. If this be gain-said, the onelyonly spirit and spiritual harness that accommodates men for a successful contest with the devil and all the powers of darkness, is wholly laid aside. How then shall we fight the battels of the Lord, when that very faith is decried as a diabolical fiction, that is the onelyonly principle of Life in men, whereby to undertake, resist, conquer, triumph over the devil, and swallow up death it self into victory? Let us no longer be flattered by our crafty over-reaching adversary, into a security and satisfaction in such armour and weapons as he knowes he can strip us of at pleasure, and re-enter.

The renewed spirit of man, (however accomplished and adorned with spiritual gifts) the wisdom, the righteousness of man, are not the spirit, the weapons, the armour of God, nor can secure any man from the most fatal and irrecoverable apostacy. Many stars of the first magnitude, as to all this glory and ornament, have often been known to fall from this kind of Heaven, or Kingdom of man's righteousness. Besides all the sad instances in former ages for this, have not the late years of Englands deliverance, brought upon this stage of ours, and p. 20exhibited to our view, multitudes of teachers and professors, who have notably shined forth in this glory, wisdom and righteousness, through the knowledge of Christ after the flesh, accompanied with excellent gifts, and yet through a spirit of enmity and contradiction, (a root of bitterness springing up in them, Heb. 12. 15. against the more excellent way, the Life of Faith, the Cross of Christ, the true Circumcision, which worship God in the spirit, Phil. 3. 3.) have most evidently apostatized from, and lost even that they had, yea and have been the meanes of betraying the whole Nation afresh, and rolling all back again into more insufferable bondage than ever? We may say and hear this with weeping. And moreover do we not yet daily experience an instability in such principles, ornaments, weapons, armour? Are not multitudes of professors at this pass still, yea and nay, off and on with God, and so with sin and satan to? And will it alwayes be so well? Will these wavering Principles, this unstable kind of life and righteousness (if not quitted for a better) be ever able to secure us from a final parting with God, and entire closing with the devil, as one spirit with him? The unstable nature of man's first-creation, at best, must either ascend into a fixed union with Christ in spirit, and so contract an everlasting disability to any thing which is evil, (2 Cor. 13. 8.) or else it will descend into a fixed union with the devil, and thereby contract an everlasting inability to any thing that is good. The first created freedom of man's will to good and evil, the liberty of the sons of men, however renewed again by Christ, will be finally swallowed up, either into a diabolical freedom to evil onelyonly, and not at all to good, or into a divine freedom to good onelyonly and not at all to evil, which is the glorious liberty of the sons of God, wherewith Christ makes those that receive him, free indeed, John 1. 12. and Chap 8. 36.

Let us then put off the armour of man, even of the renewed old man, (as David did Sauls) and put on the whole armour of God, the new man, which after God is created in wisdom, righteousness and true (or everlasting) holiness, Ephes. 4. 24. Then the spiritual Goliah will certainly fall before us. 'Tis the divine new-creature-Life onelyonly, with spiritual weapons, can over set all his power of darkness, and detect all the crafty stratagems and methods of delusion, to the last period of his mystery of iniquity.

Professors in the first-building, flourishing in the wisdom, glory and righteousness of the Law, or of the ruling activity of renewed humane Nature, and rectified rational Powers, (though received from Christ himself, as no mean fruit or benefit of his death) if they oppose, contradict and blaspheme the true fighting, conquering and reigning, p. 21principle of divine Nature in the second, they do thereby become worse than those foolish and contemptible sinners of the Gentiles, that never yet peeped out of the bondage of sensual Lusts. Men of this spirit in Religion, stand every moment liable to be run a ground by Satan, into the most dangerous and remediless posture of all, a latter end worse than their beginning, a state of sin and sorrow, unchangedable.

This we are still to have in our eye. Where ever two or more natures meet together in any creature, 'tis the true interest and concern of that creature, to yield up the Scepter and Government over all other nature, life and operation in it, to that which is in it self superiour to all the rest, and best able with safety to manage the whole person. Divine nature, that is the highest Principle of Life and operation communicable to man, will upon on lower tearms enter as an ingredient into his constitution, than to be king. 'Twill be Caesar or nothing. 'Tis man's interest, priviledge, security, it should be so. 'Tis not in man that walketh, at his best estate, with stability, certainty and continuance, to direct his steps, Jer. 10. 23. He is therefore (in a sort) under the curse of the Law, even whilst he is working the righteousness of it, because not in the continuing principle. For 'tis said, Cursed is every one that continueth not in all things which are written in the book of the Law to do them: Paul alledges this as a warning-piece to those that were of the works of the Law, or that were working righteousness but in the single activity and ruling power of their own renewed, enlightened, cleansed spirit, and humane principles, Gal. 3. 10.

The question is, Whether God's Spirit or our own be best at working righteousness, steering our course, directing our steps? whether Law or Grace, Old or New-creature Life, the Soveraignty of our own or God's Spirit in us, be fitter to undertake the work, keep off Satan from re-entry, sin from returning into dominon? Paul warrants us not safe from the most dangerous apostacy, under the Law or ruling power of our own renewed mind, but under grace onelyonly, the Law of the spirit of Life, or ruling authority of participated divine Nature.

Men are ready to say here, as Pilate to the Jewes in a different case concerning Christ's person; What, will ye crucifie our King? Strike down the ruling authority of the Law, or soveraignty of our own renewed mind, for the directing of our steps? Yes; 'Tis best for you to let this king, this spirit be taken to task in you, bruised, sacrificed, crucified, triumphed over, and brought into an everlasting captivity p. 22and most desirable subjection to a better king, a better spirit, that can wilde the scepter of righteousness in you, with a more steady hand against all enemies. Men should take heed indeed of yeilding up the Scepter out of their own hands, to a worser spirit, the devil, who will not fail to use all his wiles, engines, and glittering flourishes as transformed into an angel of Light, to impose himself upon us, as our Baal or Moloch, our Lord and King. Such error may involve us in a more dangerous, hardened, fixed enmity to all farther visits or approaches of the Redeemer, than ever, and in a remediless deprivation of all further benefits of his sacrifice and death.

It was the refusal to surrender up the ruling power of their own renewed spirit, to be bruised, crucified, and triumphed over by the fire-baptism of the spirit of Christ upon it, that made the Princes of this world, the Priests, Scribes, Pharisees, and other professing Jewes, (1 Cor. 2. 8.) that were reigning as Kings, as to the righteousness of the Law, (1 Cor. 4.8.) cry out so eagerly and prevailingly to Pilate, that Christ himself might be crucified. He that is not made willing by the second, divine, new creature-birth of Christ in him, to have the first birth of a renewed humane life and Principle in him, thus handled, will be sure to prove a spiritual Idolater at last, become a member of mystical Babylon, trample under foot the Son of God, count the blood of the Covenant, wherewith he was sanctified, in the first birth, (as it is offered in a farther, and greater benefit thereof, for the working this spiritual new-creature-form and more excellent spirit in him) an unholy thing, a diabolical figment, doing thereby despight to the spirit of grace, which is the sin against the holy Ghost, Heb. 10. 29. Mat. 12. 31, 32.

'Tis better to be servants and subjects under God's spirit, then Rulers in the soveraign authority and uncontrolled activity of our own. God's service is that perfect freedom wherewith the son makes us free indeed, our soveraignty leaves us liable to eternal bondage. 'Tis better in this sense also to obey God rather than men, his spirit in us, than our own; yea, to bring our own, with all that before it was Ruler of… into pure and everlasting subjection to God's; we shall otherwise be sure to find our selves at last, under the dominion of sin again.

Let as many natures as will, be in man, that nature or principle of Life and operation in him, that rules, denominates the person. If sensual nature in its operations, desires and delights, bear sway in a man, over the head of his own rational powers, (causing them to truckle under it, and become serviceable in their witty pleadings and devisings p. 23to gratify and humour that, over which they should be rulers) that man is a beast. If rational powers bear sway over sensual, he is a man; If spiritual, a Saint. The participated divine nature is the onelyonly spring of the power of godliness in man, and sure foundation of eternal Life; The grace of God, that bringeth salvation, reaching effectually to deny all ungodliness, open and mystical to, Tit. 2.

How apt are men to give up the scepter and soveraignty over themselves, into the hands of the basest principle of Life in them, sensual? and how apt is that to catch at the scepter, as the basest of men have been usually catching at visible Thrones and Soveraignty over others that are Princes in understanding, a hundred times more men than themselves? Such Princes are oft walking as servants upon the earth, when servants are upon horses; It is an evil, an error which proceedeth from the Ruler, to set folly in great dignity, and let the rich sit in low place, Eccles. 10. 5, 7. Those men that are willingly subject to the basest lusts of sensual Life in their own persons, are willing to set up the basest of men on outward visible Thrones, over them, (Dan. 4. 17.) that they know are in bondage to the same inferiour lusts with themselves, and therefore such under whom the godly man ceaseth, and the vilest men will be exalted, Psal. 12. 1, 8. What amounts all this to, without us and within us, but a most irrational yeelding up our selves into captivity, under the soveraign authority of the bramble? as in Iotham's Parable, Iudg. 9. 7, 15. In such case, the bramble, when once it finds it self secure in the Throne, will not fail to domineer over the other trees, fig-tree, vine, olive, or whatever else, as if it were really the best of them all, and no man must say to the contrary. Yea, to such unimaginable degrees of folly and presumption are the souls of men liable to be baffled by the devil and their own hearts, as 'tis not altogether improbable, men of debauched consciences and bruitish conversations, may think the superiority and dominion over men of Principles and Conscience, was theirs of old, and though now and then interrupted, will be returned back into their hinds again, as their right.

Man, that is called a little World, may receive instruction from what is observable to him in the greater, for the giving of him aim how much he is concerned to be yeelding up all inferiour Life and operation in him, to the sacrificing knife and transforming activity of the divine Nature, or heavenly manhood of Christ, in order to be reduced into an absolute harmony with & subjection thereunto. By this change he receives his own again with usury. He loses the good, holy, but corruptible, vanishing Life, liberty and righteousness of the Sons p. 24of men, and findes in the room thereof, the more excellent, most holy, incorruptible marvellous light, life, wisdom, righteousness and glorious liberty of the sons of God. He findes himself enabled to do all things for the Truth, in the power of God's spirit, and disabled to do any thing against it, in his own; disabled to sin against God and wrong his own soul; such weakness is his strength; such captivity is his glorious liberty; Thus Paul was made weak in Christ, when others were strong and reigning as Kings, in the single activity of their own renewed spirits, which they also had from Christ, 1 Cor. 4. 8. 10. But his weakness was better than their strength; his seeming folly and despicableness, better than all their wisdom and glory.

That the life, righteousness, glory and freedom of man at his best, are but corruptible things, all the World are my experimental witnesses, say what they will to the contrary. They are therefore to be accounted but as dung and loss, for the excellency of the knowledge of Christ after the spirit; for the wisdom, righteousness and Life …id with Christ in God, the glory that excels. Let us turn over and read the book of the visible creation, and see what occurrs there, conducible to this purpose. The elements are content to loose their own single natures, essences, properties, formes and qualities, and run together into a quintessential compound, distinct from them all. The Earth parts with its vigor, for the production of vegetables. These again do readily surrender their life, without resistance, to feed the beasts of the field, and thereby find their own life again with usury, by way of resurrection, in subjection to and association with the sensual life of the Beast. The beast again looses its life, becomes a sacrifice to man, finding its own sensual life again with usury, by way of resurrection, in conjunction with and subjection to the rational life of man. This rational life of man, being yet but a corruptible, first-creation-thing, is by all this significant instruction from the very book of the Creature (as also from Christ himself, and his great Apostle, Mat. 16.25. Rom. 12. 1, 2.) abundantly informed, that it is its true interest to be given up in sacrifice to the divine life, and find its own again with usury by way of resurrection, in the life hid with Christ in God. All the former sacrifices, deaths and resurrections of inferiour creature-natures, to one another and to man, (as also the subjection of vegetal and sensual powers in man, to rational) are but typical significations and teaching resemblances of this last and greatest of all, beyond which there is no other. Those that will not adventure to offer up this holy and reasonable sacrifice, their rational Life (Rom. 12. 1.) in hope of the better resurrection, (Heb. 11. 35.) but chuse to remain p. 25in the single glory and soveraign activity of renewed humane nature, the great master of the family himself intimates to them, that this is but the state of servants, that abide not in the house for ever, whereas those that are made willing to resign the life and soveraignty of their own nature and principles, and become willingly subject to communicated divine life, and God therein, are the true sons that abide in the house for ever, Iohn 8. 35.

But between the natural, first-creation Life of man, and the spiritual or divine Life by the new-creation, the great deceiver, (as transformed into angel of Light) when he sees us gazing after this superiour dispensation, is ready to present himself to us, as Christ in spirit, or the holy Ghost, and obtrude upon us angelical Nature of the first-creation-frame onelyonly, to keep us yet short of the divine. In this posture, (finding men dissatisfied in their natural and legal attainments) he makes the same demands that Christ himself makes; requires the intire resignation of their wills and understandings unto him, so as not to think their own thoughts, speak their own words, do their own works, or find their own pleasure, but wait in a passive silence for his dictates and inspirations, and speak onelyonly such oracles as his beguiling serpentine wisdom teacheth. The condition they are brought into by this imposture, is so much the more dangerous, by how much the more secure and confident they are under it, as cherished and pleased with some delusive raptures of joy from this flourishing deceiver. By this means he labours to gain more and more upon them, till they resign themselves totally up to the conducting influence of angelical nature. This is that voluntary humility and worshiping of Angels, Col. 2. 18. The devil attempted to bring the humane nature of Christ himself to his lure, in this main point of all; even to worship him, or become subject to his influence Mat. 4. Luke 4. This last and great deceit of the adversary, (together with the false mortification of things seen, attending it, where he prevails) is notably charactered, page 340, and so on to the 350th page of [The Retired man's Meditations.]

All first-creation Nature, sensual, humane or angelical, comparatively with divine, spiritual, new-creature Life, is but shaddow, letter, or significant figure and resemblance. Any of these therefore terminated or rested in, (whatever it be, from the lowest shrub of sensual, to the tallest Cedar in the first-creation, angelical nature) so as that man resolves to sit down under the ruling influence and protection thereof, as the highest principle of Life he will ever be induced to own, this will appear in conclusion to be down-right idolatry. p. 26All obedience also to the Commands of God in the Scriptures, performed onelyonly in the ruling activity of any first-creation nature in us, humane or angelical, is but serving of God in the oldness of the letter of the first-creation, not in the newness of the Spirit of the second.

It were well therefore, if all Controversies in Religion were reduced to this main Querie.

What is that Divine Nature, Man is capable to partake of, in the prevailing activity whereof he may be enabled to follow God fully, resist the devil stedfastly, and live in the certain assurance, and clear evidence of eternal Life?

By the divine Nature which a chosen generation are made partakers of, (2 Pet. 1.4.) we are to understand the humane or creature-nature in Christ's person, called divine, by a communication of properties. In this blessed Mediator between God and man, it pleased the Father all fulness, or perfection should dwell, creaturely, and divine, Col. 1. 19. In him dwelleth all the fulness of the Godhead bodily, Col. 2. 9. In him also dwels all the fulness of the creature spiritually, or in its most heavenly, spiritual, sublimated capacity, and incorruptible form. Christ that is perfect man, is also perfect God, very God of very God, the very form or invisible image of God, (so some render Col. 1. 15.) which seperately considered, in distinction from all creature-nature in him, is meerly and singly the object of God's own uncreated understanding, absolutely uncommunicable, invisible, or undiscernable to any meer creature capacity, natural or spiritual, for ever.

The highest Nature or Principle of life in any person, does by way of prerogative give the denomination and derive its title to the whole person and all that is in him, when compleatly subjected to …s ruling influence. Thus all that is in Christ, who is a person undisputably Divine, is also called divine. So where the Principle of new-creature Life, or Life of Faith, is sown by Christ in any man, though it be but as a grain of mustard-seed (Luk. 13. 18, 19.) it will spring up into such a prevailing exercise of its spiritual senses, over all fleshly, first-creation Life and principles in him, that his whole person may thence be called a spiritual man. David, on this account, was called a man after God's owne heart, (1 Sam. 13. 14.) though he had such a remainder of his fleshly nature yet about him, as did lust and strive against the Life and operation of his spiritual form, so as that after this choice Character of his person from God's own mouth, it carried him by a kind of violence into some particular enormities, more gross than many heathens p. 27were ever guilty of, from their Cradles to their Graves, in a longer life upon earth, than David …ived.

But the solution to the above mentioned Querie, requires at least a glance farther upwards, into some brief contemplation of the Trinity, from such proper language and expression as they are exhibited to us in, by the holy Ghost, 1 Iohn 5. 7. and Col. 1. 15. 19.

In the former of these Scriptures it is written, There are three that bear Record in Heaven, the Father, the Word, and the holy Ghost; and these three are one. In the latter, we find these three expressions concerning Christ; Image of the invisible God, First-born of every Creature, and First-born from the dead.

From these two Scriptures duly compared and explicated, we might doubtless receive very considerable information touching the mystery of God, and of the Father, and of Christ, Col. 2. 2. In the former we find the three that bear Record; In the latter, the Record that is born by all the three; the Witness or Testimony, Image, Name, Glory, manifestation or threefold personal appearance they give of themselves, in Christ. In the former is exhibited to us God as the head of Christ, in his threefold essential property or spring of operation. In the latter is represented Christ as the express Character, threefold glory or personal appearance of the three that are one, brought forth by the operation of the said three essential properties in the Godhead. And as the three in the first consideration, are one God and father of our Lord Jesus Christ, so are the three in the second consideration, one Christ, Image or personal appearance of God. Father, Word, and Spirit, that manifest themselves in Christ, are one. Christ that is the Father, Son, and holy Ghost in personal appearance, Name or manifestation, is also one. God in Christ and Christ in God, are all one pure, uncompounded, infinite, eternal God, blessed for ever. God in Christ is not three persons, as three distinct individual men are, (for so there would be three Gods) but may more fitly be resembled to our capacity, by a threefold personal appearance of one and the same man; his personal appearance in the body to his fellow mortals; his personal appearance in the spirit, to angels, when his body is laid down; and his personal apperance in both together, in the rarefied and incorruptible state of both, meeting together in the Resurrection. God then as head of Christ, is three and yet one, in an absolute impersonallity or invisibility. God as giving forth a threefold personal appearance of himself, in Christ, is three persons; yet so, as that he may also be said to be one person. Christ and the Father are one; Iohn 17. 22. To say God the Father and Christ, is in summe, to say p. 28all that is to be said of God, if the apostolical form of sound words may find place with us, 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Thes. 1. 1, 2. and Chap. 2. 16. In the second Epistle of Iohn vers. 3, and 9. It is said, He that abideth in the doctrine of Christ, hath both the Father and the Son. And he that hath them, hath all; even Father, Word, and holy Ghost, revealed in and by the Son. No man hath seen God the Father at any time, not ever can, any otherwise than as declared by the onelyonly begotten son, which is in the bosom of the Father, Joh. 1. 14. and 18. So Mat. 11. 27. No man knoweth the Father save the Son, and he to whomsoever the Son will reveal him. God and the Mediator are so one, that there's no right receiving or owning them apart. He that denieth the Son hath not the Father, and he that acknowledgeth the Son, hath the Father also, 1 Iohn 2. 22, 23. Antichrist is a liar, he denies the Father and the Son. The true believing Christian receives and ownes both, and both are one. God ha's abundantly warn'd and prohibited all men, in the Scriptures, that they neither make nor take to themselves any single creature-formes, as Images of him, by or through which to worship him, but onelyonly such as he ha's given of himself in Christ, before whom was no God formed, or nothing formed of God, neither shall there be after him, Esay 43. 10. The Scriptures are plentiful in this testimony concerning God, under these expressions, God and Christ, Father and Son; God considered absolutely, as in himself, and God considered as the Mediator, God our Saviour, 1 Tim. 2. 3. The Head of Christ, God the Father, is three and one, and in God the Son he appeares or shewes himself to be so. I am in the Father, and the Father in me, sayes Christ, Iohn 14. 11. and Iohn 17. 21, 22. He prayes for the like indissoluble union of his Saints with him, as he ha's with the Father, That they may be one, as he and the Father are one, by his being in them, as the Father is in him, that they may be made perfect in the one Mediator, vers. 2….

These things premised concerning the Trinity in their impersonality, and the same Trinity, as in their threefold personal appearance, God and the Mediator, Father and Son, which are one, we may, I hope, with better success descend into and re-assume the consideration of the various creature-capacity in the same person of Christ, who is also God, and of the derivation and communication thereof to the particular persons of men and angels, who in Scripture phrase, are thereby asserted to be partakers of the divine Nature.

Christ, as he is the living WORD, express Character or Image of the invisible God, (Col. 1. 15.) brought forth from Eternity by the p. 29peculiar operation of the Father, yet not without the joint concurrence of the othe… two, is the personal manifestation of the Trinity, in a form purel… …vine, very God, and singly as so, is discernable to God alone, not at all to angels or men, in any capacity that ever they are to be brought forth in, natural or spiritual.

The same blessed Mediator, as brought forth in his twofold creature capacity, by the peculiar operations of the second and third in the Trinity (not without the joynt concurrence of all the three in each) is the immediate representer of God, the root and parent to both worlds, and the immediate satisfying object of enjoyment to the natural and spiritual capacities of angels or men.

In a shadowy resemblance of Christ in this twofold creature-capacity and right stated subordination of the natural to the spiritual, was man at first created male and female, in the same person, (Gen. 1. 27.) before we hear of Eve (unless by anticipation) Gen. 2. 22. Rational and sensual nature, the Angel and the beast were married together in Adam, on these tearms and with this Law, that the rational was to keep its ground and rule as Lord and Husband, (till a higher Lord came, to which that also was to become subject) and the sensual to obey and continue subject, in his individual person. So ought matters to go in every one of his posterity, and then their house, or first-creation-building would be in order; but this still, at best, is not the new creature. The new creation, by way of fire-baptism, purifies and strips this natural, first-creation form of man, of its mortality, changeableness, corruptibility, and brings it into an incorruptible form, an unchangable life of righteousness, true holiness and glory everlasting. This is the least fruit of the new-creation. Over and above all this, it brings upon a more peculiar sort of everlastingly saved men, a distinct superiour forme of manhood and more excellent glory, (in association with the spiritual and most exalted capacity in Christ) taking in and comprehending also the inferior, in the same persons.

But by what in Christ, is this transforming, new-creation work, performed upon the first-created formes and persons of angels and men?

By the highest, most excellent, and spiritual-creature power in the person of this Mediator. As the natural root and head of the first-creation, was Christ himself willing to become a Lamb slain, under the fire-Baptisme-activity of his spiritual and more excellent creature-form, (brought forth-in him as a peculiar emanation from the third in the Trinity) which was originally unchangable, and in an indissoluble p. 30union with the living WORD, or Image of the invisible God. The duty and great concern of angels and men, is to follow this Lamb, whithersoever he go, in that transition which he was co…t to make under the fire-baptisme, once in the beginning of the world, and again, in the fulnes of time, when made of woman, Rev. 13. 8. Heb. 9.26. 'Twas the sin and fall of angels & men at first, that they refused to follow this head of the first creation, in that transition he was willing to make by way of death & resurrection into the unchangable state & life thereof. On the contrary tis said of the good angels, that were content to have this fire baptism pass upon their first-creation state and glory, that whithersoever this spirit or head of the first creation looked, they looked; and whither he went, they went; they turned not as they went. This we find in that commonly reputed uninterpretable vision of the Wheels, Ezek. 1. 20. and Ch. 10, 11. By the way give me leave to ask, what can the four living creatures be, (Chap. 1. 5.) that are called also, one living creature? vers. 20, 21, 22. and Chap. 10. 15, and 20. What, but Christ, as the Spirit and Creator, Head and Ruler of the first Creation? And what signifies the letting down of the wings of this living creature, (Chap. 1. 24.) but the cessation from the voice of speech, from the noise of his first ministry, the dispensation of the Law, given forth by the disposition of Angels, (Acts 7. 53.) for the government of this first world. This letting down the Wings, was his becoming the Lamb slain, in order to come forth a better comforter, in the more excellent way and dispensation, upon the Throne, and that as a man, Ezek. 1. 26. and Iohn 16. 7. And what are or can be the Wheels, (called also, one Wheel, Ezek. 1. 15. and 10. 13.) moving up and down with the living creature, Spirit and Head of the first creation, but the angelical attendance and retinue of Christ in his first-creation Government and Ministry? Some of these pass along with him under the fire-baptism, into the more excellent glory, while others (with Lucifer, their head) apostarize into a fixed and everlasting enmity against him.

How familiarly are angels in their Ministry and Magistratical government of this World, represented by Charets and Wheels? It is written, (Psal. 68. 17.) The Charets of God are twenty thousand thousands of angels; the Lord is amongst them as in Sinai. Thousand thousands of them also continue to minister before him, when upon the Throne. Dan. 7. 9. 10. Some of these good angels were the Charet and Horses of fire, that translated Eliah from the Earth, and delivered Elisha in Dotham from the Syrian army, 2 King 2. 11. 12. and Chap. 6. 17. What all humane forces, charets and horses have amounted to, when they p. 31have come to gr…pple with the angelical host, hath sufficiently appeared. To this effect, above seven years ago, have I heard this vision of the Wheels expounded by this blessed Martyr, with abundance of satisfactory evidence and spiritual demonstration, together with many rich, fruitful and comfortable observations thereupon, for relief of God's people (when all visible means fail) by the angelical host; the next dispensation.

But to recover our selves out of this digression; The devil and his angels (as we find in this vision) turned away from Christ their natural head, refusing to adventure the exchange of their first-creation glory and Life, through unbelief of the gain and usury thereby attainable, even the fixedness and unchangableness of what they already had, in the greater and more excellent glory, of the resurrection. By this not yeilding to the conditions of passing along with their head, into the more excellent state and unchangable form of their very natural Beings, they lost even that they had, their first creation glory, righteousness, and the Life of communion with God in Christ, manageable therein. Iude tells us (vers: 6.) what befel them hereupon. The angels which kept not their first estate, but left their own habitation, or head, Christ; choosing their distinct opposite Luciferian head, the devil and satan, are (with this their chieftaine) reserved in everlasting chaines under darkness, unto the judgement of the great day.

When Lucifer had drawn to himself and engaged a numerous party of angels with him in his apostacy, by attempting to assert, maintain, and exalt the lesser natural glory of the first creation, into a competition with, yea, a preference and opposition to the new-creature state of Life and glory in the second, which excels; his next business was, to seduce our first Parents, and in them all their posterity, into the same opposition to new-creature Life and Glory, the true mystical Sabbath state, THE SAINTS EVERLASTING REST. This most desireable Rest is attainable only by our being made willing to enter into a conformity with Christ in his death, through a surrender of the single and ruling activity of our first-creation principles, at their best, and giving up our selves wholly into a pure subjection to what. we meet with that's more excellent in the second.

Angels fell more knowingly than man, (who was lower than they in understanding and strength) and therefore irrecoverably. Man fell somewhat ignorantly, (as over-reached through the woman, his weaker part, by the beguiling insinuations of the Serpent) so he and his are again set upon their feet, in some degree or other, by the mighty Redeemer, to try them over again in their own persons, how they p. 32will …e…ean themselves, in this great fundamental point, about yeilding to the tearms of a transition out of the corruptible state of the life, glory, and righteousness of their first-creation, the house upon the sand, into the incorruptible and unchangable life, glory, and righteousness of the second, the house founded upon the rock, Christ in spirit. So, The soul that sinneth again, after the similitude of Adams first transgression, after all fair warning, it shall die for its own personal transgression, and not for the fathers having eaten sower grapes, Ezek. 18. 1, 4.

In order to this new creation, Christ, in the single or double portion of his spirit, is given forth, received and owned by the sons of men, either in the unchangable, spiritualized state of his natural manhood, or also in the more exalted capacity of his spiritual, each of which gifts do baptize and transform the corruptible state of their natural man, into an incorruptible life and unchangable union with the natural or spiritual man in Christ's person, by the new and everlasting Covenant, established in all thin…, and sure.

The twofold creature-nature in Christ's person, (as the former and inferiour is transformed and brought forth by the latter and more excellent, into an unchangable state of Life and union therewith) is called the WORD of God, that abides for ever, in them that receive it; the spirit of God, Christ in spirit, the Son of man in heaven (Joh. 3. 13.) that overshadowed the Virgin, and formed for himself a fleshly tabernacle in her womb. The clothing of himself herewith for the Redemption of man, was a greater condescention than his actual coming forth in the Life, and capacity of the first-born of every creature, for the Creation of the World. Redemption is a greater work than Creation, and requires greater condescention in the undertaker. As first-born of every creature, he was in a superiority of headship to all the angels, as the works of his hands therein, the highest ranck of meer created Beings, in the first world. But when this WORD, (which was God, and the twofold original spring of all creaturely life and perfection also) was made flesh, took on him the particular nature of man, (not angels) he became little lower than the angels for a season, (Heb. 2. 7. and 16.) and not onelyonly so, but was content also to suffer the visage of this flesh to be marred more than any man, and to be humbled and abased therein, even to the death upon the Cross, Esay 52. 13, 14. and Chap. 53.

The creature-nature in Christ is so enfolded together, and hypostatically united with his purely divine form, that it receives the denomination from that supream form of all.

p. 33He is therefore called Michael, Gods equal, and the man his fellow, Zech. 13. 7. The whole person of Christ, as comprehending all fulness of perfection, creaturely or divine, is very God. But the persons of men and angels, that are brought into an everlasting union and association with Christ, in one or both of his creature forms, are not God nor Christ. For the highest denominating form in their personal constitution, is but creaturely, yet spiritual and divine, in distinction from the natural, corruptible form of men or angels, received at their first creation. The everlasting security of elect angels and men lies in their inseparable union with their head, the Mediator, in whom alone both creature capacities are in personal union with God.

The exalted creature nature in Christ, is divine, altogether lovely, (Cant. 5. 16.) the true Vine, (Iohn 15. 1.) that cheareth the heart of God and man, as in Iotham's parable, Iudg. 9. 13. It is the Spirit of God, the immediate womb, parent, & fountain-head of all new-creation life and principles in men or angels, by the fire-baptisme. An inferior work to this, is also thereby performed upon and in the sons of men; to wit, all that gradual revival of rational light & life in the moral heathen, or legal Christian, that is very obvious and familiar to observation, all the world over. The legal Christian experiences such an operative, actuating influence from this spirit, as revives, enlightens, cleanses, renews & restores him to some good measure of first-creation Life & righteousness. As for the flawes & deficiencies yet incident to his personal operations, God imputes to him or puts upon him that perfect righteousness of the Law (called Gods comeliness, Ezek. 16. 14.) which Christ himself performed and had in his fleshly manhood, rendring it applicable to men, through the merit of his death therein. This whole work of Christ in men, inwardly washing & sanctifying them by his blood, as also justifying them by the imputation of the perfect righteousness of the law to them from his own person, amounts but to their practical and experimental knowledge of him after the flesh (2 Cor. 5. 16.) and a prospering onelyonly into that Kingdom or heaven, that may be shaken; Heb. 12. 26. Yea, though they receive withall, the baptism of gifts from this spirit of Christ, and in that sence, be made partakers of the holy Ghost, yet they may prove at length to be but briars and thorns to this very spirit of Christ, from whom they receive all, and to those true believers, in whom the very seed of this spirit is springing up, as a well of living waters into everlasting life, Ioh. 4. 14.

The single Baptism of Gifts, supernatural Ornaments, and the tongue of Men and Angels, all this amounts not to the Baptism with the holy Ghost and with fire, Mat. 3. 11. The partaking of the holy p. 34Ghost in the single baptism of gifts, without the very seed of spiritual, eternal Life sown in the heart, does not …ar the visage of the natural man, does not sacrifice and offer him up, but more abundantly adorn, beautifie and set him off. Those that have the glory of their earthly man, but thus higher advanced by supernatural gifts and accomplishments; are liable to play the Idolaters against the glory that excels, the Life hid with Christ in God, and (finally refusing the superior dispensation and those that own it) return with the dog to the vomit, upon the loss of what they have already received, Ezek. 16. 1, 15. 2 Pet. 2. 20, 22.

MORE in his MYSTERY, holds that the Fall of the Angels came by their refusal of the divine Life, and giving themselves wholly up to the animal; and that satans kingdom of darkness extends to and comprehends all the in…rests and advantages of whatever Life, excluding onelyonly the Divine. The same Author exhibits a new and unanswerable charge against Paganism, that by whatever flights of wit the best of them all may seem to wipe off the imputations of Polytheism, or Idolatry, asserting themselves to be the adorers of one eternal Deity in his various manifestations, yet they worshipped God in such appearances onelyonly as related to and concerned but the animal Life. 'Tis to be feared, this charge will reach a great way into Christianity, abundance of the professors whereof, are followers of Christ onelyonly for loaves, such cleansing gifts and ornaments as do but gratifie and advance their earthly, first creation state. Speak but a word of the cross and fire-baptism of the spirit, that's to come upon all this glory and goodliness of flesh, (in order to a more excellent birth and knowledge of Christ after the spirit in them) you become an enemy presently if you tell them this truth, Gal. 4. 16. If matters be well scann'd and weighed in the ballance of the sanctuary, abundance of Religion and Professors will be found no currant and well tried Gold, (Rev. 3. 18.) that will pass for the Kingdom of Heaven.

The Scripture latitude of the animal or natural man is comprehensive of all that is to be found in mans first-creation state and life, in distinction from the spiritual, new creation man. The natural body or animal man is interpreted by the apostle to be of the same reach and significancy as the living soul of the first Adam, at best, as the spiritual body or man is comprehensive of that new-creature Life and perfection that's recieved from the indwelling presence of the quickning spirit of the second Adam, 1 Cor. 15. 44, 46.

Those Christians that are brought into communion with God, but p. 35in the renewed activity of the natural body o… living soul of the first Adam, (taking the renewed old man for the new: Restauration, for Regeneration) are apt to grow so conceited & confident therein, that they wil not lend an ear to the tydings of any superior dispensation and more excellent way. Man, in whatever possible refinement and glory of his first-creation state, is yet but that natural man, in whose mind there is so vast an asymmetry and incongruity to spiritual, divine things, the New Name, the Life hid with Christ in God, the Wisdom and Righteousness of God, that shines forth in the New Creature, that he knows not what to make of them, … are foolishness to him, 1 Cor. 2. 14.

Nothing less than the very seed of spiritual, new-creature Life from Christ, will find or make its way through all possible obstructions from within man, or from without, and prosper into that kingdome of grace and glory, that cannot be shaken. This will spring up in the soul and declare it self King, take the Scepter and ruling power out of the hands of our first-creation spirit and principles, and will safely steer our course, direct our steps, and enable us to work righteousness in the way everlasting; Psal. 139. 24. Sensual Life generally rules at first in children. When Reason springs up, and begins to shew it self, that takes (or should take) the Scepter, curbes the insolencies and exorbitancies of the Sensual powers, and governs the whole person. If there be a seed of grace or spiritual Life sown in him, when that springs up into exercise, it will take the Scepter out of the hands of humane Reason and Wisdom, and govern the whole person in the Divine, Spiritual Reason and Wisdom of God.

The receivers of the spirit of Christ, (the seed of spiritual wisdom and divine Life) are of two sorts; either such as receive the single, or such as receive the double portion thereof. They that receive but the single, will thereby be brought into the incorruptible form of the natural man, which renders them fit associates for the elect angels, to stand about the Throne as friends of the Bridegroom and the Bride. They that receive the double portion of the spirit, in the sense above expressed, are the very Bride her self, the Lambs wife, that sits down upon the Throne with him, in a more exalted state of Glory, for ever.

The Mother of Zebedee's Children desired of Christ, That her two sons might sit, the one on his right hand, and the other on his left, in his Kingdom, Mat. 20.21. There may seem to be a right and left hand scituation or state of glory for ever, in the kingdom of Heaven. The double portioned Saints are they that sit on the right hand; the single, on the left. Christ tells her and her sons, they know not what they ask, if they would have either of these advancements on this side the Cross, the p. 36grave, the fire-baptism, the strait gate, that excludes flesh and blood, all that is corruptible from the Kingdom of God. Can ye (saies he) drink of the Cup I shall drink of, and be baptized with the baptism that I am baptized with? They answer, We are able.

The single portion of the Spirit, where it is received as a seed of new Life, will not fail to perform that transforming fire-baptism, in and upon the souls of men, that will purifie them, not onelyonly from corruption, (the utmost extent of the inward water-baptisme and circumcision of the heart, in the Letter) but from corruptibility, gradually fetching them up into the glory of the resurrection, till their mortality be quite swallowed up of Life. It will make them of the same mind that was in Christ, willing so to suffer in the flesh under the power of his spirit, as to cease from sin, or from that state that can return back into sin again, 1 Pet. 4. 1. This incorruptible form (atteinable onelyonly by the fire-baptism, performed upon the natural man at his best, by the single portion of the spirit of Christ) is called spiritual, and denominates the whole person a spiritual man, though yet in the mortal body, in distinction from those who have but only the renewal of their first-creation form by the influence and gifts of the same spirit.

All that these receive is but the goodliness of flesh; renewed, adorned nature, which is decried and blown upon by a second vice, a superior dispensation and ministry of the same spirit, as a perishing vanity, after the first voice has done its work, made a straight path for God in the desert, by rectifying the rational powers in bewildred man, Esay 40. 3, 8.

Our corruptible tabernacle is to be taken down. This mantle, this filthy garment, this vile body, flesh and blood at its best, is to be chaned into the likeness of Christs glorious body, his heavenly man, by the mighty power and transforming operation of that spirit, whereby he is able to subdue all things to himself, Phil. 3. 21. We must put off the old man at best, and put on the new, which after God is created in righteousness and true holiness, Ephes. 4. 22, 24. Col. 3. 9, 10. That Image of God received by the first-creation, and all the wisdom, glory, and righteousness thereof, is but shadow, to what is to be received by the new creation. 'Tis but self-glory, self-wisdom, self-righteousness, and when these are opposed to the wisdom, righteousness, and glory of God in the new creation, they are Idols; shadows preferred to substance; the Law or ruling Principles of our first creation Life, to grace and truth in the second.

p. 37Some few Results or Corollaries of what hath been said in this matter, take as followeth.

1. The Spirit of God, the holy Ghost, the divine Nature, which the Scriptures do evidently assert and declare to be communicable to men, exceeds not in its reach and significancy, the natural and spiritual creature capacity in the person of the Mediator, whereby individual angels and men are brought into an everlasting union with him, in one or both, as he is one with the Father, Iohn 17. 22.

2. Where-ever the Seed of eternal Life is sowne, by Christ's causing himself to be received in the single or double portion of his Spirit, it will mar the visage or wisdom of man, it will take him off from his way of working righteousness, and worshipping God in the oldness of the letter of the first creation, and enable him to perform all in a more excellent and acceptable way, in the newness of the spirit of the second. Paul in his own person, gives us notice of this distinction which he stood in, from those youthful, flourishing professors that were reigning as Kings at the righteousness of the Law, performable in their own spirit, 1 Cor. 4. 8. 10. With such he said he durst not compare himself, (2 Cor. 10. 12.) who pleasing themselves and applauding one another in a way of mutual self-deceivings and commendations, are not those whom the Lord commendeth, as he rather desired to be, vers. 18. They have but the inward heart-circumcision in the letter of the first (not in the spirit of the second creation) whose praise is not of men, as is implied, Rom. 2. 29. 'Tis worth observation, that even in the ancient Hieroglyphical divinity of Egypt, no service or worship of God was accounted acceptable and well-pleasing, but what was performed by some divine power of God himself in them.

3. There are two distinct sorts of everlastingly saved men; such as receive the single, and such as receive the double portion of the spirit. Both pass under the fire-baptisme. The former are exalted into association with the elect angels, and have for the immediate and adaequate object of their fruition and converse, God, as shining forth to them in the incorruptible form of Christs natural Manhood. The latter and more exalted sort of Saints, are taken into association with the spiritual manhood in Christs person, and have for the immediate and adaequate object of their fruition and converse, God, as shining forth to p. 38them in that highest and most exalted creature form, in Christ's person. And by and through these (who do properly constitute the general assembly, and Church of the first-born) the spirits of just men, and the holy angels, even those principalities and powers in heavenly places, do (as at second hand) receive that manifold wisdom of God, that shines forth more immediately upon the Church, Ephes. 3. 10.

4. The highest sort of these Saints, are not Christ or God; much less, the lower. Christ is the head, root and parent to both these sorts of glorified men, in his twofold creature capacity or manhood, natural or spiritual. And Christ, as he is the purely divine form or image of the invisible God, is head to both these creature-headships in his own person; and God is the head of Christ, considered as in his purely divine form. 1 Cor, 11. 3.

5. Christ in his creature-capacity, is the maker, redeemer and heir of all things in both worlds; as all things were created by him so for him, Col. 1. 16. Heb. 1. 2. and Rom. 11. 36. Of him, through him, and to him, are all things.

6. Men, that in their first creation were made little lower than the Angels, (Psal. 8. 5.) are in the second or new creation made equal to the elect angels; and all those of the double portion, are advanced quite over the heads of all the angels, into an immediate association with Christ in his most exalted creature-capacity, on the Throne of his glory, even in that more excellent creature name than the angels have, Heb. 1. 4.

Behold then the heavenly order in the whole family of God.

First, God himself, the head of Christ, and that, as Christ is the Image of the invisible God, very God.

Secondly, Christ himself, as thus considered in his capacity purely divine, head to his twofold creature-headship, the natural and spiritual man in his own person.

Thirdly, Christ in his twofold creatureship, as the immediate head to all spiritual and natural men and angels, in his heavenly family, his members, his body mystical.

Fourthly, Behold these also in their two grand distinctions of superiority and subordination, spiritual and natural.

Fifthly, There may seem also to be intimated in the Scriptures, a gradual difference of capacity in the individuals of either of these two p. 39ranks of everlastingly glorified men; Dan. 12. 3. and 1 Cor. 15. 41. There is one glory of the Sun, another of the Moon, and another glory of the Stars, and one Star differeth from another Star in glory.

Variety of intellectual light or discerning is resembled in Scripture by the variety of figurative light in the outward visible creation. Christ is called, The Sun of Righteousness, Mal. 4. 2. Angels, Stars, Job 38. 7. And the Spirit of Man, The candle of the Lord, Prov. 20. 27.

To wind up all then, and secure our selves from the mistake of the German Divinity; The servants that stand about the Throne, are not the Bride that sits upon it. The Bride is not the Bridegroom. The Bridegrom himself, in whatever creature-state he is married to men or angels, by the new and everlasting Covenant, is yet but as the Bride to himself in his purely divine form; and as so, yet, he is not the Father, but as the Bride of the God-head, the express character, or personallity of all the three, as Image of the invisible God. The Bride the Lambs Wife, Angels or Men, are all gathered up into one common Interest; all do live in the beatifical Vision and enjoyment of God in Christ, in their several intellectual distances, ranks, and capacities, and may all be said to partake of the divine nature. But more peculiarly, (next to the living creature that is under the God of Israel, in personal union with God, Ezek. 10. 20.) the …uperiour and more excellent sort of Saints are partakers thereof, being actually brought forth in the highest kind of creature capacity, that is next to the purely divine form.

See all summ'd up together, Heb. 12. 22, 24. Ye are come unto Mount Sion, and unto the City of the living God, the heavenly Ierusalem, and to an innumerable company of Angels, to the general Assembly and Church of the first-born, which are written in heaven; to God the Iudge of all, and to the spirits of just Men made perfect, and to Iesus the Mediator of the New Covenant. Here we have a distinct expression of the heavenly Orders.

1. An innumerable company of Angels, and spirits of just Men made perfect.

2. The general Assembly and Church of the first-born, that have the double port…on of the Spirit.

3. Iesus the Mediator of the new Covenant.

4. God … Iudge of all.

Will any now say, What signifies this prolixe Discourse of Principles to the present undertake. 'Tis answered, Much every way, in case what p. 40hath been said, be true, and intelligibly expressed. For it most exactly suits with what is engaged for in the Title Page. He lived in the Spirit and walked in the Spirit, Gal. 5. 25. 'Tis this Life, hid with Christ in God, I principally intend the character of, the Life of Faith, which now with him is turn'd to sight, being absent from the Body and at home with the Lord, 2 Cor. 5. 6, 7. This Life is no way explicable but by considering his Gospel Principles, Doctrine, and Way of Worshipping God, in spirit and truth. And what signifie all his publick and outward actings in Church or state, but as issuing from and reducible to this his new-creature Life and the Principles thereof? This discourse therefore is principally directed to Christian Readers, who are furnished with the spiritual discerning of Faith, which can take in the evidence and demonstration of things not seen to any other eye in man, things eternal, Heb. 11. 1. 2 Cor. 4. 18.

This Pilgrim quitted the broad way that leads to destruction, and took the narrow path that leadeth unto Life, which few there be that find, Mat. 7. 14. His lot was to be upon the earth, while the Church was in her Wilderness condition, in her sackcloth. Briars and Thornes were with him all along: he dwelt among Scorpions, Ezek. 2. 6. Many archers shot at him; they did shoot forth their arrows, even bitter words; they smote him with the tongue, and at length with the hand; but his Bow abode in strength, his Armes were made strong by the hands of the mighty God of Iacob. Gen. 49. 23, 24. His enemies encouraged themselves in an evil matter: they communed of laying snares privily, that they might shoot at him in secret; their teeth were spears and arrows; they did whet their tongue like a sword, to wound him. But God shall shoot at them, with an arrow suddenly shall they be wounded, Psal. 64. and 57. 4. He will whet his sword, and ordain his arrows against the Persecutors, Psal. 7. 12, 13.

But where may it appear that this sufferer was of the opinion, that there are two distinct sorts of everlastingly saved men? In his general Epistle to the Church of Christ upon earth, which is like to be exposed to publick view before this. Not long before his death I received express notice in a Letter concerning these two Witnesses of Christ, both of them coming forth in the self-evidencing power, and demonstration of the single or donble portion of his spirit. He took rise for his conceptions herein, from such irradiations of divine glory as he received in the contemplation of these following Scriptures, with many others.

First, Revel. 11. 18. The Nations were angry, thy wrath is come, and …he time wherein thou shouldest give reward unto thy servants the p. 41Prophets, and to the Saints, and to them that fear thy Name, small and great. There is (said he) intended here by the holy Ghost a considerable difference between those called Christs servants the prophets, and the rest that are named saints, all being such as are said to fear God's Name, great or small, and are declared to be objects of Christs reward, who hath one kind of reward for the prophet, and another for righteous men, saints, just men made perfect. These, as faithful servants, are to abide in the house for ever, friends to the Bridegroom, that rejoyce at hearing of his second voice, which they have but at second hand, through the Bride. But those more excellent sort of servants, the prophets, that are the very Bride, they have their peculiar priviledge above the other, personally to possesse the Bridegroom, as his Name is the WORD of God; a Name, (Rev. 19. 12, 13.) which no man knows, (nor angel) but he himself, and they to whom the Son will reveal it. In this sence is that to be understood, which is testified by Christ himself, Luk. 10, 22. No man knowes who the Son is, but the Father, and who the Father is, but the Son, and he (or they) to whom the Son will reveal him. This is the Name that Christ …y inheritance hath obtained, more excellent than the Angels, the Name above every Name, that at the manifestation thereof every knee should bow, and tongue confess, to the glory of God the Father.

After this Name it was, Iacob was so inquisitive (Gen. 32. 29.) saying, tell me, I pray thee, thy Name. And he came afterwards to understand, it was the face of God, or sight of God face to face, in his very similitude, which it is not permitted in so ful and intimate a manner for every saint to have. Upon this, Iacob's name was changed to Israel, and he became a Prince or chief prevailer with God and with Man.

Agreeable to this distinction does the Prophet Esay describe Israel, Chap. 41. 8, 9. Thou Israel my servant, Iacob whom I have chosen, the seed of Abraham my friend, unto whom I have said, thou art my servant; I have chosen thee and not cast thee away. Here, the holy seed or divine birth of God's Image, that makes the true Israelite by faith, is described to be of a nature and quality that is incorruptible, securing him in whom it is, whether Iacob the chosen servant, or the seed of Abraham the chosen friend, as well as chosen servant, from ever being a castaway. Hereby is intimated, what it is to be the chosen, faithful servant and no more, and what it is over and above, to be the chosen and intimate friend, that is called and admitted to see God face to face, a friend speaks with friend. Thus of Aaron p. 42it is said, (Exod. 4. 15, 16.). That Moses should speak to him and put words in his mouth, and (saies God) I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And Aaron shall be thy spokesman unto the People, he shall be to thee instead of a mouth, and thou shalt be to him in stead of God. Consider how interpretable this is of the son of man glorified, the great Prophet of all, in the person of the blessed Mediator, set down on the right hand o… the Majesty on high, who still reteins the form of a servant, or perfection of his natural man in its incorruptible form, with which as with a mouth, (typified by Aaron) he comes forth as a head to the holy Angels, and Iacob his chosen servant, in a suitable way of converse and fruition, to their capacity, speaking therein to the body of the People, whilst at the same time he is in his spiritual manhood, exalted to an equality with the eternal WORD, as the man God's fellow, admitted to a communication with God, face to face, as f…iend speaks with friend. In this glory, he is more properly the very mouth of God, (typified by Moses) in a capacity and… fitness for converse with the Bride, the Lambs Wife, as head to the general Assembly of the first-born, who are a sort of saints, of greater dignity and preheminence, by whom the manifold Wisdom of God, or secret Name, his WORD, shall be made known to principallities and powers, Ephes. 3. 10.

The lowest sort of all these heaven-born Saints, that have but the single portion of the spirit, have not onelyonly by the external influence of Christs heavenly Nature, such a change as the legal or first Covenant Saint has, (from the polluted to the cleansed and reformed state of the natural man, which make but a member of the mystical earthly Ierusalem, that may become the spiritual Sodom) but by the very seed of Christ's heavenly nature sown in them, they have an inward real partaking of the divine nature, or that new principle of Life which baptizes the natural state into a conformity with, and subjection thereunto, advancing it thereby for ever into a sublimated & incorruptible form. It is in his Light onelyonly (with whom is the fountain of all Life and perfection) that we can see Light, Psal. 36.9. In the spiritual, new-creature discerning onelyonly of a divine communicated understanding and superinduced form, can we see that objective, light or unveiled glory of God, that renders the true heir everlastingly blessed. But even amongst the children of the heavenly kingdom, the children of the Resurrection, there are some of a first and others of a second Resurrection, into a more exalted state of Life and glory, Yet all the Vessels of glory, great and small, will be filled p. 43from the Ocean of those unutterable riches of divine Glory, that are in Christ, which no natural eye can see. There will be no want, or envying one another there.