Pilgrimage to the Land of Promise — Henry Vane

Pilgrimage to the Land of Promise · Henry Vane

A TREATISE CONCERNING ETERNAL LIFE.

THe purpoſes and counſells of Gods mind are firſt taken within himſelf, before they are or can be knowne to any other. They are therefore called the deepe and hidden things of God. For God is his owne counſellour. There is none that can inſtruct him. His mind is not only comprehenſive of all that can be knowne and conſulted upon, but hath thoſe eternall ſprings of light and power, by which he is the ſupreame cauſe and orderer of all things. And theſe, as to their manner and kind of operation, are three. Theſe firſt and great powers are they, who in their name and manifeſtation are the Father, Son and Holy Ghoſt, by whom the ſame God doth forme and take all his counſells within himſelf, and put them in execution according to the purpoſe of his owne mind. Theſe are the ſeverall diſtinct powers of diſcerning and will in the ſame divine eſſence. With the firſt of them, God minds things after his owne incomprehenſibile manner of being, knowing and willing them, as God. Of this patern there is no imitation. I am, ſays God, and there is none beſides me. With the ſecond, God minds things on earth or in the world, condeſcending to proportion himſelf in his knowledg and will to the creature, in order to be found in the likenes and fashion of created nature, and ſo to act over the law firſt in himſelf, that the creature may be capable to imitate and fulfill it after him. With the third he does ſo admirably joyne and put both theſe minds into one, and fix them in ſuch moſt perfect harmony and love, that they are not to be divided; yet keeps and upholds in each, their proper and diſtinct operations.

By this threefold operation, God ſets up the eternall law, and cauſes the manifeſtation of that which is the very wiſedome and reaſon of God himſelf, the head of Chriſt, the perſon of the bleſſed mediatour. For he who thus is three in counſell, (wherein he decrees and orders all things, giving the law in one and the ſame eternall mind) does not execute by himſelfe immediatly, but by the Mediatour, his repreſentative or image, the Angel of his preſēce, in whom his name or likenes is placed, in order to beare it and bring it forth into the ſight and participation of others. By the immediate operation of the Trinity he is made and conſtituted the Lords Chriſt and true Meſſiah, the ſecondary and executing power, ordeined by God, as the breath and voyce of his mouth, to fulfill all his wills and all the counſells of his heart. This is he who was from the beginning, the breath of God, the inſpiration of the Almighty, the face and image of the inviſible God,

Firſt by eternall generation within the mind of God.

2. By everlaſting emanation, as the outſhining light and expreſs character of he divine eſſence.

3. By temporall incarnation and inſeparable perſonal union whith the ſeed of David.

According to his eternal generation, he is without Father, without Mother, without deſcent, coeternally and coeſſentially God with the Father, or firſt cauſe of all; no leſſe truly and properly God, then God himſelfe. But that which he is by everlaſting emanation, is the firſt born of every creature, he that was before all things, and by whom all things conſiſt. And according to his temporall incarnation, he was made man, like unto us in all things, ſin only excepted.

He is the inward writing of the eternal law, that is written and lies within the boſome of the father. None can read or unlooſe the ſeales on the backſide of this writing, but the lion of the tribe of Judah, he that from eternity hath knowne Gods mind and bin his counſellour, as the almighty breath of his month, inſpiring and giving life and being to all things, which when put forth, doth execute moſt exactly all that the dictates of Gods mind require to be done. Without him is not any thing made that is made; Nay, admit the creature could receave being without him (which it cannot) yet the eternal law and will of God could never be knowne to angels or men, unleſſe revealed to them by this lively oracle and voyce of his month. For all things are delivered to him of the father, and none knows who the Son is but the Father, nor who the Father is, but the Son, and he to whom the Son will reveale him. No man hath ſeen God at any time. The only begotten Son which is in the boſome of the Father, he hath declared him; even he that was in the beginning, was found in the forme of God and thought it not robbery to be equall with God; the WORD in whom is life, and that life the light of men. By him comes all hearing, underſtanding and obedience to be wrought in the creature. The firſt creature in which it is wrought, is the building not made with hands, eternal in the heavens, made part of himſelf, who as Mediatour is a mixed ſeed of both natures in one perſon and Spirit. In this Spirit he comes in the diſpenſation of the fulnes of time, to be made flesh, and ſo hath in him the voice of God, the voice of the head and cheif of angels, and of the head and cheife of men, by meanes whereof he ſpeakes and converſes with all created underſtandings, in their owne likenes and language. Thus comes he to be that ſpirituall ladder and way of graduall entercourſe, by means whereof, the angels that are aſcending and deſcending upon him, doe keepe the doore open betweene heaven and earth, and he fils al things.

This is Gods firſt, beſt and moſt perfect worke, finished from the beginning, the works that are ſo much the object of Gods knowledg and delight, that he therein reſts, ſubjecting them no more to change. This is the building not made with hands, eternal in the heavens, the inviſible and exemplary paterne unto both creations; the rock, whence they flow, Deut. 32.4. He is the rock, his work is perfect, or he is the rock that is Gods perfect work; the wiſedome which God poſſeſſed in the beginning of his way, (in which he was pleaſed to condeſcend and ſet forward toward the creation of the world) Prov, 8. and 9. chapters; which compared with John. 1.1, 2; doe evidently shew him to be the WORD that was by God as one brought up with him, who was with God and was God; Gods love and delight, in whom he was ever rejoycing. He alſo had his love, delight or choice, in conformity to the eternal will and purpoſe of God, among the ſons of men, that he makes the habitable part of his earth, of whom David was the type and figure, Pſal. 89. where God ſays (v. 20. &c.) I have found David my Servant, with my holy oyle have Ianointed him. With him shall my hand be eſtablished: mine arme alſo ſhall ſtrengthen him. I will beat down his foes before his face: and plague them that hate him. I will ſet his hand alſo in the ſea: his right hand in the rivers. He ſhall cry unto me, thou art my Father, my God, and the rock of my ſalvation. Alſo I will make him my firſt borne: higher then the kings of the earth. I have ſworn by my holines, that I will not lie unto him. His ſeed ſhall endure for ever: his throne as the ſun before me. Againe, Pſal. 78; 70, &c. He choſe David alſo his Servant, and took him from the sheepfolds, from following the ews great with young, he brought him to feed Jacob his people, and Iſrael his inheritance. So he fed them according to the integrity of his heart: and guided them by the ſkilfulnes of his hands. Moſt of this is accomplished in Chriſt, the antitype and Truth, as he is the Son of Man, of the ſeed of David according to the fleſh, called Gods Servant the BRANCH, and the Lord our righteouſnes, the WORD of life, that is the rock of ages, whence all things are hewen. He is the platform and exemplary patern of both worlds, in idea as wel as execution, which the divine wiſedom contrived and wrought in God, from all eternity, as its great maſterpeice, by which the worlds were made; Heb. 1.2. Eph. 3.9. God made all things by Jeſus Chriſt, whether viſible or inviſible. He was the firſt patern of all his works. Conſequently, according to this firſt and perfect patern was man made, and to it in ſome degree and meaſure reſtored ſince his deformation by the fall. In uprightnes was he made, according to Gods image; God is righteous originally in his owne nature, and both originally and communicatively righteous in Chriſt, who made man upright; Eccl: 7.29.

The houſe which wiſdom firſt builds for her ſelf with ſeven pillars, is in the perſon of Chriſt, Gods only begotten ſon. For he that built all things is God: and this, as the Son over his owne houſe, a houſe not made with hands: that eternal houſe of the Father, wherein are many manſions. The ſame WISEDOME, after ſhe had built her houſe, killed her killing, ſlew her ſacrifice, (the lamb was ſlaine from the beginning of the world) mingled her wine and alſo furnished her table. All things being thus made ready for her gueſts whom ſhe purpoſed to invite, ſhe ſends forth her ſervants. She crieth upon the higheſt places of the city; who ſo is ſimple, let him turn in hither: as for him that wanteth underſtanding, ſhe ſaith to him, come, eat of my bread, and drink of the wine I have mingled. Jt ſhal be to your ſoules as a tree of life, a wel ſpringing up into everlaſting life, in every one of you.

But (as we shal shew more fully afterwards) man in his perfect, innocent ſtate, profeſſing himſelf wiſe (when he should have ſeen himſelf ſimple, or at moſt, wiſe only in part, wanting yet that which should make him fully and immutably ſo) became a fool. And becauſe when he knew God, he glorified him not as God, neither was thankful, he became vain in his imagination, changing the glory or likenes of the incorruptible God manifeſted in Chriſt, into an image made like to corruptible man, and to birds, four-footed beaſts and creeping things, to the darkning his foolish heart, that changed the TRUTH of God into a lie (the original and firſt ſin) worshipping and ſerving the creature more then the Creatour, God, bleſſed for ever.

Conformity to Chriſt, the firſt and moſt perfect patern and Rule of all obedience unto Gods word and declared will, is the TRUTH of God, which the firſt Adam changed into a lie, endeavouring (as much as in him lay) to make it void, and ſet up ſome other thing, even himſelf in the place thereof, (as the law and Rule of his action) which he was forbidden. In departing from and diſobeying of Chriſt who was the law of Gods mouth from the beginning, the word that was commanded to a thouſand generations, he taſted the bitter fruit of his own doings, and was enſnared by the work of his owne hands. He was enticed by his owne luſt: ſin conceaved, which being perfected, brought forth death.

And if it be objected; 'twas impoſſible the firſt Adam should ſin againſt Chriſt, or the TRUTH of God as it is in Jeſus, becauſe where there is no law, there can be no tranſgreſſion; when as yet nothing was declared of Chriſt, there could be no offence againſt him.

The Anſwer is eaſy and plain. There was both knowledge and need of Chriſt before the fall, as well to prevent and keep out ſin from entring into the world, as to expiate and deliver from it by his death, after it was entered, and ſecure againſt its return againe. This the Apoſtle Paul aſſerts with great cleernes in his Epiſtle to the Romans, shewing that Adam was but the Image and figure of him that was to come, Chriſt, made from the beginning the power of God unto Salvation, and the righteouſnes of God that was to be revealed from faith to faith. This, man at his creation and before his fall could not be ignorant of. For that which might be known of God in Chriſt by the book of the creature, was shewed to him and made manifeſt in him. For the inviſible things of him, (even of Chriſt, who is the inviſible image of God and hidden myſtery ordeined for our glory before the world, and kept ſecret in God) were cleerly ſeen and to be known by the things that are made, the creatures he produced, to the making manifeſt his eternal power and Godhead, thereby rendring them without excuſe that would otherwiſe be apt to make the forementioned objection, and on that preſumption thinke themſelvs at liberty to change Gods truth into a lie. But hereby every mouth comes to be ſtopped, and al the guilty world are ſubjected to the righteous judgment of God.

Chriſt, who is the law of Gods mouth, required of man obedience as ſoon as he was created. He called upon him to be a hearer of the will of God, which he was intruſted to reveale, and teach the moſt acceptable manner of performing. This did Chriſt require and teach, as anſwering the end for which man was at all made by him at firſt, or redeemed ſince; even this, that he should not be his owne, or at his owne diſpoſe, but yeild ſubjection to the will of another, ſet over him by God, who was to be flesh of his flesh and bone of his bone, and to be therfore truſted and beleeved on, as appointed to feed and guide him to life eternall, and who required that he should glorify God in his ſoule and in his body, that were Gods, upon the account of al rights and obligations whatſoever.

Thus was Chriſt typified to Adam by the tree of life in the midſt of the Paradiſe of God; as alſo by the living water, that watered the garden of Eden, a river cleer as cryſtall, the ſtreams whereof refresh and make glad the city of God, the Holy place of the tabernacle of the moſt high, Mount Zion that cannot be moved, in the midſt of whom God dwells, as the place of his reſt, promiſing to help them with his morning appearance, or the brightnes and glory of his ſecond comming and fuller communication of himſelf, then Adam receaved in his firſt creation, God was willing Adam should know he was a fountain without botom; ſo deep, as not to be drawn dry; and would have him open his mouth wide that he might fill it. He would have him become a veſſel yet more larg, capacious and fit for his uſe, then at firſt he was made. For he gives not his gifts all at once, but by degrees and after a manner moſt ſuitable to his inexhauſtible fulnes and infinit wiſdom.

God therefore comes forth in Chriſt as a light and law to mans knowledg and diſcerning, inſtructing him to be the hearer and doer of his will, in and under a threefold law and rule of righteouſnes;

1. The law of nature, or booke of the creature, viſible and inviſible.

2. The law of the Scriptures or written book of the revealed will of God.

3. The law of the Spirit of life in Chriſt Jeſus, written by the living WORD himſelf, in the tables of the heart of the Son of Man, taken into hypoſtatical union with him, to be his mouth and ſpokesman, at whoſe hand angels and men are to receave the lively divine oracles of Gods counſel, appointed to be made known unto them.

This threefold law is, as it were, ſo many tranſcribed duplicates and copies of what is to be found in the living eternall WORD of God, the Original. In conjunction with this, they are lights and good guides. They are as a firſt, ſecond and third ſtream of one and the ſame river of pure and cleer water, that gradually leade into that great Ocean of knowledg, light and love, that is to be found in the original. They are prepared and fitted as the ſutable, adaequate means to be mans guide and Rule, according to his ſtate and meaſure of growth up into his head, in and upon whom he may be borne and made to grow as on his root, that may either receave and retein him in an eternal aboad with him, or elſe leave, reject and finally caſt him off, after proof and triall, as an unprofitable branch, that hath taken Gods name and born his likenes in vain, and that shal therfore not be held guiltles, but firſt or laſt meet with his due reward. This is ſeen and found by the experience of angels and men, from the beginning to this preſent day.

Of theſe three laws then we shal treate in their order, very breifly.

1. Firſt, as to the law of nature or book of the creature, it is no other then the right fashion and make which is given by the creatour to the works of his owne hands, as the creature comes fresh and pure out of the mould into which he caſt it in its firſt creation, bearing his image, ſuperſcription or impreſſion. In a more peculiar manner, he created man in his owne image. Through the power of the enlivening breath from the mouth of the Lord, all things live, move and have their being; ſuch a being, and ſuch a manner and meaſure of operation, as God ſees fit for them, and pronounces to be good, though not immutably or perpetually ſo, but ſubject to ſpending, wearing out and waxing old, as alſo to other changes. Theſe are the many things which God creates, which being animated with life from him, doe ſpeak forth the prayſe and excellency of their maker, and are as ſo many kinds of voices and ſounds in the world, none of which are without their ſignification and teaching to thoſe that have eyes to ſe and eares to heare, with skil to ſpel and put together Gods mind out of them, as a law and rule for their inſtruction. The reaſon and diſcerning given to angels and men, does qualify and enable them for this, even to ſpel out the mind of God, partly by looking forth into the outward and viſible frame of the creation, but more eſpecially by conſulting the light within them, the work or impreſſion of the law in their owne hearts and upon their owne beings, which makes them a law and rule to them ſelves and to one another. For by the tongue of man God ſpeaks to angels in the perſon of Chriſt. By the tongue of angels he ſpeaks in and to men. This is the law that was given to Adam in Paradiſe.

2. As to the law of the Scriptures or written word of God, it is a ſecond diſpenſation, a voice of words, and that by men, the Servants and Prophets of the Lord, who being inſpired with ye breath of Gods living WORD, are taught to think and ſpeak as the Holy Ghoſt moves them or gives them utterance. Under theſe words there is an inward Teſtimony and writing, which is not of private interpretation.

Theſe words and divine oracles, committed to writing, are kept by the ſpecial influence of Gods providence, and recorded for the ſucceeding ages and poſterity of the Church. Theſe oracles, with the help of the ſame Spirit that indighted them. (and alone is able to shew the right meaning and ſound underſtanding of them) are able to make men wiſe unto Salvation, by ſending them to their Saviour, the ſon and living WORD him ſelf, in and with whom alone, they may have life eternal. All that is thus written and recorded is that which is given for this very end by inſpiration from God, and is profitable for doctrine, for reproof, for correction and for inſtruction in righteouſnes, that the man of God may be perfect, and perfected unto all good works.

Under this diſpenſation by a voice of words, the ſeed of faith lies hid. It was not given till four hundred and thirty years after the promiſe and the making known of the law of faith unto Abraham, without and before the writtē word. And it was not added to make the promiſe void, or as a law that in and by itſelf could give life, eſpecially life immutable, not ſubject againe to wrath and the curſe. But it had its uſe and ſervice in ſubordination and as a Schoolmaſter, pointing to him that was to follow, the ſeed that was to come. It was as the baptiſm of repentance preached by John, which in reſpect of transgreſſions, was to cleanſe and prepare the way of the Lord in the hearts of the Sons of men, dead by nature in treſpaſſes and ſins. The Lord that afterward was to be revealed through faith, would have their ſoules purged and kept as wel fenced as might be in the mean time, againſt all impurity of evill doing, by this law of written words, which was alſo a witnes afterwards of Chriſts birth, death and reſurrection.

This is a ſecond law that after the fall was given to man as a light or lamp to his feet and lanthorn to his paths: a light, but under a cover, and in a dark place, ſealed and bound up as amongſt Chriſts owne diſciples, who are taught and learned in the wiſdom that is from above. Otherwiſe, as it may be uſed, receaving a ſenſe and meaning from the wiſdom of the earthly and ſenſual man, or from the ſubtil skill of the Serpent, it does become the fortreſſe and ſtrong hold of ſin, a miniſtry of the letter and of death, a moſt dark and uncertain guide to any that pretend and profeſs them ſelvs to be the followers of it and of the commands in it. For the viſion of all is unto them, as of a book or letter that is ſealed, which when delivered to one that is learned after the manner of men, and not illuminated with the Spirit of TRUTH, ſaying, read this I pray thee, he ſayes (or at leaſt should ſay) I cannot, for it is ſealed and I need one to open it. And when it is delivered to him that is not learned in any kind, he anſwers, (if he deale ingennouſly) I am not learned; I have not that skill which is required for the reading of it, nor can I ſe any more into the true meaning of it, them one that cannot read at all, or tell how to ſpell words and put letters together.

The voice and ſound of this law is not of that extent as the firſt, (which is publiſhed by the tongue and ſpeech of angels, and other peeces of the creation) but is more peculiar to one ſort of men, who formerly were they of the ſeed of Abraham according to the flesh, unto whom God more eſpecially committed theſe his oracles, expecting anſwerable fruit from all thoſe that having ſinned under this law, were reſerved by God to be judged and at laſt to ſtand or fall by it. The reſt of mankind amongſt the gentiles that lived without this law, were not to be judged by it; but by their owne law, the law of nature, unto which they are perpetually ſtill obliged. This generation of the fleshly ſeed of Abraham is neither literally nor figuratively as yet paſſed away. For there are too many that ſince the light of the Goſpel hath sinned forth upon them, doe yet deſire to be under the law, preferring their ſtation and lot in the earthly Jeruſalem, Mount Sinai, that is ſtil in bondage with her children, and chooſe ſo to remaine, rather then to aſcend into the Jeruſalem that is above and is free.

Theſe are the branches Spoken of, Rom. 11. taken out from among the Gentiles, upon the rejection of Abrahams natural ſeed, who contrary to nature are graffed into the good olive tree, ſurrogated and taken by God as a nation or people to himſelf in ſtead of the other, in the ſame relation, under the ſame Covenant and law, being made to partake of the root and fatnes of the ſame olive tree. Theſe are (notwithſtanding all their priviledges in this eſtate) to take heed of boaſting or taking up their reſt under the dominion and in the inward principles of that law which excludes not boaſting. If they doe, they are fairly warned that their ſtanding and aboad in and with the root, is not ſo ſure, nor their righteous principles and operations in conformiry to the law, ſo fixed, but that they may fall and be rejected as their predeceſſours the Iews were before them, to wit, all ſuch of them, whoſe ſtanding was but by that Covenant, and not by the law of faith, for want whereof God complains againſt them (Heb. 3.) as children of his wrath and provocation, a perverſe, crooked and froward generation, that alwayes erre in their hearts and have not known his wayes. At laſt, they come to nothing; never enter into Gods reſt, though they thinke themſelves (and in ſome ſort are) a nation that works righteouſnes, in ſtrict obſervance of the letter of all Gods Ordinances and commands.

This is the ſame law that was by God written in the heart of Adam at the creation, being renewed and published after the fall, firſt by the miniſtry of angels in the hand of a Mediatour on Mount Sinai; which word, ſpoken by angels, remained ſtedfaſt in its revenging property againſt all that contemned and diſobeyed it. Hence is it ſaid in another place, the law works wrath, and is ſure in inflicting the penalties and curſe threatned. It was committed to writing by Moſes, the Prophets, Evangeliſts and Apoſtles. Even in the Goſpel the law is fulfilled and made honorable. By the doctrine of it, man is taught what he ought to doe and what not to doe. He is bound up to perfect and exact obedience to it, and by reward and punishment, is either encouraged to obedience or reſtrained from diſobedience, being left to his owne diſpoſe and choiſe, as to any thing of prevailing influence which this law diſpenſes. Yet is there that in the doctrin of it, which ſends all under it to Chriſt as the only way and means of their ſalvation, shewing who this Chriſt is, and that they muſt beleeve in him or perish in their ſins, and that by beleeving in him they may attein the remiſſion of their ſins, and life eternal.

This diſtinct knowledg of Chriſt the Redemer, Adam had not, nor properly could have before the fall. Nevertheleſſe, by the things rhat were made, and from the voices and ſignifications of Gods mind miniſtred by the tongue of Angels, (which Adam in Paradiſe was capable of hearing and vnderſtanding) and out of the book of the creature, more eſpecially the tree of life, he was (and might have bin more then he was) inſtructed in the maine point, as to who and what Chriſt was, and how the comming to him and feeding upon him, was the only way and means to make man immutable in righteouſnes, by obtaining an inſeperable union with the cheif good, without ever falling into ſin, yea, as the only ſure means to have prevented the fall.

In the third and laſt place, there is the law of the Spirit of life which is in Chriſt Jeſus, the immediate writing and engraving of Gods owne mind, true in it ſelf and true in the receaver of it, the heart of Jeſus the Son of man, the living tables upon which the living WORD by way of ſelf-impreſſion and perſonal union, does ſeale and lay hold on that one ſeed, which is Chriſt, making it the brightnes of his glory, the expreſſe character of his eſſential mind, which is righteouſnes and holines itſelf. This is the WORD that is neer thee, in thy mouth and in thy heart, that thou mayſt doe it; that is to ſay, in the heart and mouth of Chriſt the ſecond Adam, and head of al true beleevers, by him to be poured out as an anointing for the whole ſeed, rendring thereby the viſiō of Gods mind ſo plain to them, that he that runs may read it.

The miniſtry of this law is a voice, that,

Firſt, invites all freely to come to the waters, every one that is a thirſt, and he that hath no mony, to come, buy and eat: yea, to come and buy wine and milk without mony and without price, that they may eat that which is good and delight themſelfs in fatnes. This firſt general voice and invitation leaves it to mans choice whether he wil obey and come, or not.

But this law and miniſtry hath alſo in it a ſecond voice, that carries with it ſuch a prevailing attractive power, ſuch an unreſiſtible conſtraining louelove, as will receave or admit no deniall. It does ſo powerfully encline the eare and heart to heare and obey, that by means of this effectual ſaving grace, there is made an everlaſting Covenant between Chriſt and the ſoule, even the ſure mercies of David. Chriſt himſelf in this diſpenſation is given to be a witnes, commander and leader to thoſe that are under it, upon ſuch teams as never to faile, leave or forſake them.

1. The firſt of theſe voices in its miniſtry, is tearmed in Scripture the day of Chriſt, firſt appearance, which hath already riſē and had its kingdō in word and alſo in Spirit, but ſowē in weakenes. It hath shined upō the world, had its beginning and continuance, and is now drawing very neer to its ending, wherein Chriſt is to be rejected, and that by his owne citizēs, a generation that are inhabitāts of the earthly Jeruſalē, vnderunder the name of Chriſtians, ſucceeding their predeceſſours the jews, (into whoſe room they are ſurrogated) in their froward and bitter principles and Spirit, wherein they pleaſe not God, and are contrary to all men.

This is called the Goſpel of the Kingdom, preached (by means of the outward word, accompanied with the Spirit) to all nations, as a witnes, before the end come; or before that diſpenſation come, that puts an end to it, as perfective of it, reſtoring it out of its dying and declining ſtate, into a brightnes and glory that is everlaſting, as shalbe declared at the riſing of the witneſſes.

It began with the miniſtry of John Baptiſt, as the voice of him crying in the wildernes, prepare ye the way of the Lord, make his paths ſtreight. It was continued, encreaſed and carried up to its height, even by the perſonal miniſtry of the Son of God manifeſted in flesh, who was born of a virgin, died for our ſins and roſe againe, according to the Scriptures. And by his aſcending up on high, he did lead captivity captive and gave gifts to men, went on in the greatnes of his ſtrengh, conquering to conquer, till the war and oppoſition ſprang up that was raiſed againſt him by the man of ſin, and Son of perdition, for the ſpace of 42 months or 1260 years, to the overſpreading the face of the church with apoſtacy and thick darknes. Herein ſo great a progreſſe hath bin made, that we are brought (as it were) to the shutting in of the evening of this firſt glorious Goſpel day and new Teſtament miniſtry in Spirit and by the written word, to the verifying that Scripture (Luk. 17. which ſayes, The dayes will come when ye shal deſire to ſe one of the dayes of the Son of Man, and ye shall not ſe it, becauſe the light of it muſt withdraw, to give place and make way for the approaching glory of another of the dayes of the Son of Man, even that of his ſecond appearance and Kingdom, at which time he shall shew himſelf the only Potentate over all the earth, KING OF KINGS AND LORD OF LORDS.

2. The ſecond voice and miniſtry of the Goſpel, above mentioned, performed in and by Chriſts ſecond appearance, is that which (as hath bin ſaid) doth powerfully encline and prevailingly work upon the hearts of men for the obedience of Gods law, binding up their ſoules in the life that is eternall. This ſecond appearāce, though the yonger, does with Jacob lie in the ſame wombe with the firſt, in the hearts of all true beleevers. And though it come not out firſt, yet at laſt it obteins the preeminence and birthright, cauſing thoſe that are children of this day, even whilſt they are under the firſt diſpenſation, to abide with God as pilgrims and ſtrangers therein, as all their Fathers were, and by faith to eſpy this promiſed land and heavenly countrey, whilſt at a diſtance and very far off, (Eſai. 33.17.) and to wait for it with patience, in a certainty of hope and ſtedfaſtnes of confidence, till they enter into, and become actuall poſſeſſours of it.

The operation and effect which this ſecond day of Chriſt appearance shal have upon beleevers, in its very morning brightnes, will render them in their minds like to the elect angels in obeying the law of God, active, powerfull and ſtedfaſt in working righteouſnes. It will qualify them alſo with a meet frame of Spirit for angelicall converſe, whilſt yet in the body, as ſutable aſſociates and conſorts with them in Gods ſervice and worship. And from the powerfull influences that shall deſcend from the intellectuall and ſuperiour part of mans mind, quickned with the warmth and life of thoſe holy Spirits in the hand of Chriſt, the animall or ſouly life and bodily nature of man shal be formed into ſuch ſubjection as will by degrees work out a perfect redemption of the body from the bondage of corruption, even in this life, as the needfull preparatory diſpenſation of Eliah, that firſt comes and reſtores all things, before the perſonal appearing of the ſon himſelf. For although he will firſt shew himſelf in the glory of the holy angels, as the bright morning ſtar, in the beginning of this day, yet is he to come forth alſo (in the farther progreſſe of this day) in the glory of his father, and therein to shine forth as the ſun in his ſtrength, after that he hath firſt ſent his angels to gather out of this his Kingdom all things that doe offend, and them which doe iniquity, caſting them into a furnace of fire. Whē this preparatory work is done by the meſſengers he ſends before him, Chriſt will reveale himſelf from heaven, and by that glorious ſight which he will give of himſelf, chang thoſe that then are alive and remain on the earth, into his owne likenes in ſoule and body, and gather them unto himſelf, as meet conſorts and aſſociates for him in that his glorified ſtate, catching them up to him in that heavenly aire, or Spirit, where they are to be ever with the Lord. In effect, the day of Chriſts ſecond appearance brings upon the ſtage of this world, life from the dead, working and declaring the firſt reſurrection, mentioned (Revel. 20.) which is to continue viſible to men on earth, one thouſand years. The glorious chang which shalbe made in the progreſſe of this day, upon the ſoules and bodies of the Saincts, shalbe ſuch as will no more leave them ſubject to corruption. For over them the ſecond death shall have no power.

This is another of the dayes of the Son of Man, which ſucceeds the firſt; is to continue a thouſand years and then alſo have its end, upon the ſons making a voluntary and entire reſignation of this his Kingdom unto his Father, that God may be all in all. For during this thouſand years, the ſon in his Kingdom shalbe exalted, as he to whom the father hath committed all judgmēt to be executed, ſo that what he binds on earth shall be bound in heaven, and what he looſes on earth shal be looſed in heaven. Whom he will he shall ſlay and whom he will he shal keep alive, as the moſt abſolute Monarch and only Potentate y^t ever reigned on the earth, to the end that during this ſeaſon and ſpace of time, all mē may honour the ſon with the honor due to the father, and in this appearance of the Son ſe the father as in his vicegerent, and doe him homage in this his living Image, the Lords Chriſt or anointed one, the man that by God is ordeined to rule the world in righteouſnes, even all the nations upon the earth, during this his day, which immediatly praecedes the day of eternity and laſt judgment, wherein God is to be all in all. The ſon himſelf, after that all things shall have bin ſubdued and ſubjected unto him, shalbe ſubject to the Father that put all things under him.

This ſecond day of the Son of Man, is that one day knowne to the Lord, not day nor night, but a kind of middle ſtate between that which is corruptible and that which is incorruptible. It is neither abſolutely one or the other, but a mixture of both. And it shall come to paſſe, in the evening of this day it shalbe light, and the paſſage out of this into the day of eternity, very pleaſing and delightſome. It shall diſtinguish itſelfe (as hath bin already intimated) into the 3 uſuall parts of a day, MORNING, MIDDAY, NIGHT.

1. In its morning beauty and appearance, the Eliah comes and reſtores all things, as is foretold of him, the BRIGHT MORNING STAR, which is to shew to the kings of the eaſt the neer approach of the only begotten Son himſelf, and be to them and all other inhabitants on the earth, the ſigne of the Son mans approaching and comming in the clouds of heaven with power and great glory.

2. In the noontide of this day of the Son of Man in his Kingdom, shalbe ſeen the height of the ſunshine of that royall power and greatnes which shalbe exerciſed by him in the capacity of univerſall King over all the earth, the ſeaſon wherein there shalbe one LORD in his owne perſon viſible, and his name one, throughout the whole world.

3. There shall alſo be a declining and evening ſtate of this glorious day, which willingly and cheerfully gives place to the day of eternity, wherein the father unveyled shall shine forth and be all in all.

How fitly does Ezekiel, in the viſion he had of the holy waters, repreſent and deſcribe this growing, encreaſing Kingdō of Chriſt, revealed in the Goſpel the light of Gods law that shines forth in the Son himſelf, into the obedience and power whereof, we are to be changed from glory to glory, by the Lord the Spirit.

The waters iſsued from under the threshold of the houſe eaſtward, on the right or ſouth ſide. Ezek. 47. Their firſt comming forth was by meaſure, the meaſure of a man; and gradually, from the ankles to the knees, from the knees to the loins, from the loins to a river unpaſſable by man, as meer man, in his firſt conſtitution of being.

2. 2dly then, the ſame waters came forth in a communication above and beyond the meaſure of mans firſt nature, into a river that man may ſwim in without drowning or being at all ſubject to die any more, how much higher ſoever it riſe above the head of the naturall man, the firſt Adam. And of this, Noah by faith was aware, who, that he might obtein a ſtate of ſafety from the overflowing flood, (by which al the world, not made beleevers and taken into the arke, were drown'd) obeyed the counſel and command of God, in building the arke and going into it after it was built and ready to receave him. Herein have we a lively type of Chriſts humane nature, offered up by the immortal Spirit, and brought forth into the life that is from the dead, never to die more, but hath the keys of hel and death committed to him.

Unto the likenes of this heavenly building and temple of the living God in Chriſts perſon, every true beleever is fashioned and conformed, and is thereby made a fit veſſel to ſwim in thoſe waters of life, ſafely and delightfully, which by riſing up above al the meaſures and proportions of the firſt world, drowne them, but are the proper element for thoſe that are ſaved, to live in. They are fitted with enlarged hearts and mouths wide enough open'd, to take in and receave thoſe ſtreams and rivers of the emanations of divine bounty and love, how broad or deep ſoever they prove, and how high ſoever they may riſe and overflow. For they have the man Chriſt Jeſus their head, the ſecond Adam, who as their forerunner, is gone before to prepare the way for them, and as the true arke in which are many manſions, to receave them into himſelf, that where he is they may be alſo.

Of what hath bin already ſaid, this then is the ſum. Chriſt is the eternall WORD and ſpeaking power of God, by whom are all things. He is alſo (as hath bin shewed) the rock of ages, the place of Gods reſt, throughout all generations; the eternal Sabbath, Heb. 4. wherein God finished his works ſo fully to his content, that therein he took up his Reſt, even in the perſon and Spirit of the Mediatour, the myſtery, which from the beginning of the world hath lain hid in God, who created all things according to the eternall purpoſe which he purpoſed in Chriſt Jeſus our Lord. Further, This eternall WORD, who is the creatour of all things, viſible and inviſible, being in the Mediatour the image of the inviſible God, does bear the name of the bleſſed Trinity, and ſtamps the impreſſion and character thereof upon all the works of his hands. He is the Alpha and Omega, the Beginning and Ending of the creation of God. In the Pſalms and Eccleſiaſtes, God is called by the name of creatours, as being three, or a threefold cauſe of the being that is givē unto the creature;

1. Of the creatures hidden and ſecret Being, as it ſubſiſts and lives in the mind of God, by way of his purpoſe and decree, and in his fore knowledg;

2. As this ſeed of creature-being that lives in God, is brought into its naturall and proper form of life, made a part and member of the firſt creation, in a mutable ſtate;

3. As it is changed and tranſlated out of its mutable ſtate and corruptible fashion, into a form of being and ſtate of life that is immutable; wherein the firſt creation is not deſtroyed or annihilated but conſummated and brought to its final perfection, ſo as to anſwer rhe holy end and deſign of the Creatour, who as the potter hath abſolute power over his owne clay, to make veſſels of honour or dishonor as pleaſes him, and in ſuch manner as is exactly conſiſtent with the wiſdom and juſtice of a moſt holy God.

The nature of men and angels is formed in Gods likenes, wherein they are made with hearing eares, ſeing eyes and working hearts, to attend unto and obſerve the divine oracles delivered to them from the mouth of God, as the law under which they are created, the rule of their life and actiō, to guide them in the paſſage out of their mutable ſtate into that which is immutable, Gods words therefore doe come forth in the threefold diſpenſation before deſcribed, viſible and intelligible words to their minds or creature-underſtandings, anſwerable to the ſtate they are found in and to the degree and meaſure of their growth, whereunto they have atteined. For there can be no communion or intercourſe between God and man, but by ſuch divine words as are viſible and intelligible to creature underſtanding, ſignifying ſuch things as their eyes may ſe, their ears heare, and that are in themſelvs poſſible and rationall to be obeyed, which all Gods laws to man moſt certainly are. Hence is it, thar John teſtifies of the WORD of life itſelf, that it is viſible and hath bin heard and ſeen from the beginning, being no new commandement, but the old, made viſible and intelligible, firſt by the book of the creature; then, by the book of the Scriptures, and laſtly, by the living mouth and heart of Chriſts manhood, aſſumed into perſonall union with the eternall WORD, and thereby made the brightnes of Gods glory, the expreſſe image of his eſſentiall mind, where the viſion at laſt becomes ſo plaine to all beleevers, that he that runs may read it. The humanity or flesh of Chriſt ſingly conſidered, is no where in Scripture called the WORD, but at moſt the engraffed WORD. For the WORD is that which is made flesh, and dwells in us, which (though after it was born of a woman and found in fashion as a man, actually partaking of flesh and blood with the reſt of the children, it was ſeen, heard and handled, as the glory or manifeſtation of the only begotten Son of God, full of grace and truth, in the form of a man) was actually in Being and life from the beginning, (which the flesh of Chriſt was not) and was Davids Root, the BRIGHT MORNING STAR, the Lord, the WORD which David in Spirit ſaw, (Pſal. 110.1.) when he ſayd, the Lord ſaid unto my Lord, ſit thou at my right hand, till I make thy foes thy footſtool.

Theſe things premiſed, our way wilbe much more open and cleer, to proceed in what we have propounded, as to a ſerious ſearch and purſuite after life eternall. We are hereby naturally lead into the enſuing method, and have our matter pointed out to us for our diſcuſſion and enquiry, in theſe following particulars.

1. What are the things that are the ſubject matter of the command delivered to man by the divine WORD and oracles of God, that are the law of his mouth, viſible and intelligible to man by the light and law of nature, the light and law of the Scriptures, the light and law of faith or the law of the Spirit of life in Chriſt Jeſus. And if the matter be one and the ſame, that is declared and made knowne in and under theſe three diſpenſations, wherein is it that they differ from each other?

2. What is that ſtate of mutability which by nature man is brought into? Is his mutability loſt or no by the fall, as wel as his natural righteouſnes and purity? may he not yet be changed back againe, at leaſt, to a gradual recovery of his natural righteouſnes, yea and yet fatther, into a more excellent ſtate of life and righteouſnes then at firſt he receaved? Is his primitive uprightnes, in kind, recoverable or no? Is it actually and univerſally reſtored to all mankind by the blood and ranſom of the Redeemer, as the means to lead men to repentance, and bring them all to the practical knowledg of the truth, by inwardly cleanſing and purging them from their old ſins and ſetting them in the way of that amendment and newnes of life, which God by his law calls for, and commands from all men every where?

3. Is it poſſible for man is his mutable ſtate (conſidered as either before or after the fall, according to the degree of reſtoration he does arrive unto) to hear and obey the things of Gods law, and ſo to keep the commandements and demean himſelf in his actings conformable thereunto, as not to turn from them or let them depart from his heart all the days of his life, untill his tranſlation into his immutable ſtate?

4. And laſtly; What is that immutable ſtate in righteouſnes and glory, (which begins in the day of Chriſts firſt appearance, and is perfected by his ſecond) unto which man is fore-ordeined, and through effectuall calling and plantation with Chriſt in his death and reſurrection, is prepared and made heir of in his mutable ſtate, in order at laſt actually to inherit and poſſeſſe it at Chriſts ſeconds comming, that other day wherein the Son of Man is to be revealed from heaven, which hath its MORNING, MIDDAY, and EVENing alſo, that immediatly precedes the laſt day of eternity, which hath no diviſion or parts.

1. Firſt, as for the things of Gods law, or matter commanded unto man, which God wills that he should heare, underſtand and obey, (as that on which his life and death depends, and does therefore with all plaines and certainty ſet before him, that ignorance or other excuſe of any kind may not be pretended by him) all is reduced by our Saviour (who beſt knows it) into a very narrow compaſſe, (Luk: 10, 28. in his anſwer to the lawyer that came to tempt him, ſaying, Maſter, what shall I doe to inherit eternall life?

The queſtion does plainly intimate, firſt, that ſome things were to be done by man, and that by Gods command and inſtruction, in order to obtein or be made heir of eternall life. 2. That ſo doing or working the work of God, the inheritance is ſure.

Chriſt in his anſwer denies nothing of this, but thinks fit to try the knowledg of the lawyer, and anſwer him according to his owne heart and principles. What is written in the law, (ſayes he) how readeſt thou? The lawyer replies, Thou shalt love the Lord thy God with all thy heart, with all they ſoule, with all thy ſtrength, and with all thy mind, and thy neighbour as thy ſelf. This Chriſt agrees to be the ſum of the things conteined in the commandements of God, which man is to doe, and in the doing and obeying whereof, as he ought and God requires, will make him heir and ſure of eternall life. Therefore all that Chriſt adds, is, Thou haſt anſwered right: this do, and thou shalt live.

But although theſe few words contein mans whole duty to God and to his neighbour, yet (as by the following verſes does appeare, in the parable of the wayfairing man that fell amongſt theeves) there is more in it then at firſt we are aware of, to perform this duty to God and to our neighbour, rightly, and after ſuch manner as is acceptable to God. For, ſo do to it requires faith, that faith which works by love, or which makes us new creatures, giving us the ſight of that man in the perſon of the Mediatour, that hath ſeen God, by whoſe teſtimony we alſo are taught to ſo him, and know that he is, and what he is, even the rewarder of all thoſe with eternall life, who diligently ſeek him. No man knows who the Son is, but the Father, nor who the Father is, but the Son, and he to whom the ſon will reveale him. He that beleeveth on the Son of God, hath this witnes in himſelf, by the ſons comming into his heart, and bringing this knowledg along with him, giving us to know him that is true, and that we are in him that is true, even in him that is the true God and eternall life. By ſuch knowledg are we preſerved from idols, and ſetting up ſome other thing in our hearts for the true God, or from ignorantly beſtowing our worship, love, and ſervice upon him.

He that beleevs not God, hath made him a liar, becauſe he beleeves not the Record which God gives of his Son, when it is plainly repreſented and ſet before his eyes, in ſuch legible characters that he is able to underſtand and perceave the Record, even that God hath given unto us eternall life and that this life is in his Son, and is to be had only in the gift of the Son made to us, in a moſt intimate and inſeperable union, which he that hath, hath life: he that hath it not, hath not life. Whatſoever comes short of this, let it make never ſo faire a shew for the preſent, it wilbe ſure to end in death. Hence is it, that without faith it is impoſſible to pleaſe God, becauſe otherwiſe we cannot know him as we ought, with ſuch certainty as not to miſtake him for ſome other thing, or ſome other thing for him. And ſo alſo will it be with us as to our neibour or brother; we shall take him to be our neibour and brother, that is not he; and he that is not, we shall account to be him. For, not knowing the very Image and firſt patern, ſet up in Chriſt, our elder brother, and the lowly meek ſpirit in him, which with God is of great price, how can we know the children and many brethren that are to be conformed to him therein? Unleſſe we know and love him that begets, how can we know and love them that are begotten of him? For both he that ſanctifies and they that are ſanctified are all of one, for which cauſe he is not ashamed to call them brethren; thoſe, who if we be are love unto, we thereby know that we are paſſed from death to life. And if we love not, but hate them, ſitting and ſpeaking againſt theſe our brethren, ſlandering our owne Mothers Sons, we are in Gods account no better then Cain, wicked munderers, whatever righteous works we are converſant in according to the letter of the law. Be we as zealous and forward as we will, in offering our ſacrifices and bringing our gifts before the altar, till we be firſt reconciled to our brother, we are directed to leave our gift before the altar, as better not to offer it at all, with a heart which is without that love by which faith works.

In this ſence are we to underſtand 1 Cor. 13.1, 2, 3. If we have al other gifts and good things from God, that are poſſible to be had, and not this love with them, we are nothing, we are but as ſounding braſſe and tinckling cymballs.

The ſaying therefore of Chriſt, do this and thou shalt live, according to his owne reading and underſtanding of the law, is, do this at preſent, by the light thou art under; but give not off, be not ſatisfied til thou come to do it by faith, as a new creature, with the knowledge and love which faith teaches and workes, and thou art a true heir of eternall life, and shalt moſt certainly enter into it and poſſeſſe it for ever. Leave thy ſacrifice and thy guift before the altar, in humility and brokenes of Spirit and in lowlines of heart, rather then take upon thee to offer it, untill thou have the Son given to thee and art regenerated. For it is better for thee that thou shouldſt not vow, then that thou shouldſt vow and not pay. Keep thy foot therefore when thou goeſt into the houſe of God (or doeſt enter upon the performance of his worship and Service in thy natural, mutable frame of Spirit) and be more ready to heare then to give the ſacrifice of fools: for they conſider not that they do evill, even in their very prayers and duties of divine worship. By faith it is, that the right and ſtedfaſt Spirit is formed, the whole and entire heart which God requires.

We may then take notice, that there is a twofold reading, preaching, hearing, receaving and obeying of the Word of God and doctrine of his law; the one after a leſſe, the other after a more excellent way: the one, proportiond to the ſight, hearing, and heart of the natural and earthly man, in his mutable ſtate, properly called the law; the other, proportioned to the ſight, hearing, and heart of the heavenly and ſpiritual man, properly called the Goſpel.

How readeſt thou, ſays Chriſt to the learned lawyer, when he would point out the law in the former ſence; and as to the latter, himſelf is the reader, preacher and worker of it, as he is the Son himſelf and word of faith, which through our being in him, (in whoſe manhood it is as in our mouth and in our heart) is made bread to us, and not only poſſible, but moſt deſireable and prevailingly attractive unto us to do and fulfil after him. In this ſence it is, that Chriſt is the end of the law to all that beleeve; and the law in its firſt kind of teaching or reading, is the Schoolmaſter or teacher that ſends us to Chriſt, and is appointed to keep us under its rule and diſcipline, till it put us into the hands of a better and ſurer guide, which is the Son himſelf, who by the voice of his Servant or meſſenger that he ſends before him, gives notice of his comming. But when he comes himſelf, he teaches the way of God more perfectly, the way of knowing and loving God, of fearing him and keeping his commandements, which is the whole duty of man:

According to this gradual diſcovery and revelation of the mind and will of God in his law, there are ſeveral degrees of growth and age, that man is or may be acquainted with, in the conformity and obedience that he is to yeild to Gods holy law and commandement;

1. Firſt, that of childhood, ſignifying the ſtate of mans mutability and unſtable righteouſnes, wherein he is wavering, liable to be toſſed to and fro, and carried about with every wind of doctrine, apt to be deceaved;

2. The ſtate of youth, or years of diſcerning and ſettled judgment, in thoſe that by faith are ſtrong, and have overcom the wicked one, in whom the Word of God is abiding and hath taken faſt hold and root, importing the life of the firſt reſurrection in them, (at leaſt, in the principles thereof) over whom the ſecond death is never to have power;

3. The ſtate of fatherhood and moſt ripe years, in thoſe that have known him that is from the beginning, and are one with him, one with the father as Chriſt and the father are one, the church that are in God the father, the Bride the Lambs wife, by whom is made known the manifold wiſdom of God and unſearchable riches of Chriſt, unto the Principalities and Powers in heavenly places, the very holy and Elect Angels. This importeth the life of the ſecond reſurrection in them, and the higheſt aſcent into union and communion with God.

To all theſe ſeveral kinds of growth, ages, or ſtatures of humane perfection, the word and law of God is a Rule, ſuiting itſelf and commanding the ſame Duties to be performed, (as to the knowledg and love which we are to have and bear towards God and towards our neighbour) accordingly as the heart is principled and qualified for the performance thereof, with a firſt, ſecond or third meaſure and degree of light, and power from God, enabling thereunto. For that which God requires of man in the obedience he is to yeild unto him, is according to what he firſt gives and cauſes him to have, and not according to what he hath not.

The commandement therefore of God, or the law of his mouth, which conteins in it and requires from man his whole duty, both towards his God and towards his neighbour, is (as to the matter of it) the ſame for the rule of mans walking in communion with God, either in the firſt or ſecond Covenant, being that which in Scripture is called the law, as wel as that which is called the Goſpel.

1. It is called the law, as it is the divine oracle and righteous command of the ſupreme lawgiver, ſtrictly enjoyning exact and compleat obedience, and ſeverely punishing the leaſt tittle of diſobedience, being diſpenſed in ſuch manner as leaves it to mans liberty and fredom of wil, to hear and obey, or to refuſe and diſobey, at his owne peril, upon the penalties and curſe declared in it.

2. Tis called the Goſpel or good tydings, as it is the free and gracious condeſcention or good wil of God, appearing towards man, which God the Mediatour exerciſes, upon the foreſight of what man would doe, as left to his owne freewil in and under the law. For this, in purſuance of his fathers decree, does he cleave unto and lay hold of mans nature or the ſeed of David according to the flesh, reſolving to bring upon the natural frame of mans Spirit, as left to his owne arbitrary choice and freewil, a moſt beneficial and neceſſary change, through which man is prevailed with to give up and reſigne back againe that firſt liberty of his, into the hands of his faithful creatour who firſt gave it, and to truſt him for the reſtoring it in ſuch manner and meaſure back againe, as may be beſt for him and may moſt certainly and infallibly attein the end for which it was firſt given, which was, to fulfil the righteouſnes of Gods law. Accordingly does he receave it in a new, a more excellent and certain manner of hold and exerciſe, wherein it is made impoſſible for him to transgreſſe the law of God by ſinning, and moſt poſſible and free for him to run the race of Gods commandements. Through this new enlargment and fredom of heart, given him by the influencing power of that love which is ſtronger then death, man is ſo bound up in the wil of God, ſo abſolutly ſubjected to what the law requires, as makes him ſure to inherit eternal life. The living and primitive patern of this obedience is wrought out in mans owne nature, in the perſon of the Mediatour, and ſet before his eyes with an attractive and transforming power, to draw man after him, and transform him into the ſame image, from glory to glory, from the glory of his firſt creation in conformity to the law in Chriſts firſt appearance, to the glory of the new creation, in conformity to the Goſpel, in his ſecond. And thus Chriſt enables his beleeving followers to fulfil the law after him, who came not to deſtroy but fulfil it in the Goſpel. And as ſome are thus changed by the attractive influence of Chriſts conſtreining love, others (with whom alſo his Spirit for a ſeaſon ſtrives by the ſame Goſpel manifeſtation of him) are upon their wilful refuſal, hardned and fixed in their diſobedience. To ſuch he becomes a ſtone of ſtumbling and rock of offence; even to thoſe, who after this gracious offer made knowne unto them, doe obſtinately deſpiſe and reject it, preferring their firſt and natural fredom of the Sons of men, to this more excellent fredom and glorious liberty of the Sons of God. In order to make triall of them herein, ſince the fal, Chriſt hath obteined of the father on their behalf, the reſtoration of that leſſer glory and inferiour liberty of nature (that ought to be reſigned for the greater, that excels and is to remain) by the price and ranſome of his owne blood, from whence flowes a conditional remiſſion of al ſinners, as to ſins paſt, and a free and general reſtoration of them to the priviledg and benefit of their firſt natural fredom and primitive righteouſnes, in kind, and in ſuch degrees and meaſure, as is requiſit and ſufficient for the making of ſuch a trial, and rendring them without all excuſe, nothing having bin wanting in him to bring them to repentance and to receave the truth in the love of it. He hath given that former ſort of gifts to the rebellious alſo, that prove enemies and haters of him in the more excellent gifts and priviledges that he offers them alſo in a ſuperiour diſpenſation, which cannot be receaved by them without an obedient ſurrender and loſſe of what already they have receaved from him, at his command. He is a propitiation for the ſins of the whole world.

Both theſe divine oracles and manifeſtations of Gods will, law and Goſpel, were made knowne to Adam in Paradiſe; the one typed out in the tree of the knowledg of good and evil, fitly reſembling the firſt created liberty and fredom of will man was left to the exerciſe of under the law: the other, by the tree of life, placed in the midſt of the Paradiſe of God, lively figuring out the better fredom and laſting holines, which the Son himſelf makes us partakers of in the Goſpel, as he is the end of the law to al that beleeve, and can be perſwaded to truſt him, as the Goſpel requires.

In both theſe reſpects it is, that John ſayes, I write no new Commandement to you, but an old commandement, which was from the beginning. As it firſt came forth in law and Goſpel before the fal, it was the law written in Adams heart, and the Goſpel ſet before the eyes of his mind, by the miniſtry of angels, in lively types and figures. This we are to underſtand by the law of nature, by which all natural men shalbe judged, who never have atteined or lived under the hearing of the written law or word of God, given afterwards in the holy Scriptures.

2dly: The ſelf-ſame old commandement of God, that is both law and Goſpel, came forth ſince the fall, by divine inſpiration, in the bookes of the old and new Teſtament, The law was under this diſpenſation, engraven on tables of ſtone, conteining the ten commandements. The Goſpel was repreſented in the ceremonial law of Moſes miniſtry, under the old Teſtament. Then againe, the law is written in the fleshly tables of Chriſts heart, as he was born of a woman, and made under the law: and the Goſpel was repreſented in the two Sacraments of baptiſm and the Lords ſupper, inſtituted during the dayes of Chriſts flesh, the witneſſe whereof is left us upon record in the New Teſtament, as that manifeſtation of Gods wil, which the Son himſelf in and by his firſt appearance hath brought to light. This we are to underſtand by the law of the Scriptures, which are not of private interpretation, nor a propheſy that is come to us by the will of man, but that which holy men ſpake as they were moved by the Holy Ghoſt, for a ſure ground of truth, to be relied upon.

3dly and laſtly; the ſame commandement or word of God which hath bin from the beginning, is to come forth once more, in and by the ſon's ſecond and perſonal appearance in Spirit, a fiery and living law, call'd in Scripture, the law of the Spirit of life that is in Chriſt Jeſus, which by faith is eſpied and ſeen as the Land of promiſe, into which all true beleevers muſt enter, and where they muſt inherit the immutability and eternal life, promiſed; a life from the dead, which thoſe that poſſeſſe, whether in the glory of the firſt or ſecond Reſurrection, though as yet but in the ſeed, shal never die more. The ſecond death shal not have power over them; but all tears shalbe wiped away from their eyes, and all cauſe of ſorrow or fear.

This is the Son's Kingdom in Spirit, which he receaves and enters upon, by the appointement of the father. He is pleaſed to begin it in weaknes and ſubject it a while to great ſufferings, but will shortly enter upon and continue the exerciſe of it in power, during the ſpace of a thouſand years, wherein he is to judg the world in righteouſnes, effectually cauſing his wil to be done on earth as it is in heaven.

The law under this diſpenſation, is found as the tables of the Teſtimony laid up in the heavenly tabernacle of Chriſt the Son of Man; a fiery law of indignation and vengeance, in ſeverity without mercy, upon all wilful, diſobedient ſinners.

The Goſpel under this diſpenſation, is as the throne or heaven itſelf, together with the earth that is made Gods footſtool, or the natural man, ſubjected and brought through faith to Gods foot, in a way excluſive to al boaſting. This is the new heavens and new earth of which the new Jeruſalem conſiſts, that comes downe from God, written in and upon the heart of Chriſts manhood, glorified, and made immutably holy, shining forth as the living Image of God, in a twofold forme, to wit, in the form of a ſervant not only made a Son, which is the firſt; but exalted to a name above every name, and anointed with the oyle of gladnes above his fellows; thats the ſecond.

Thus Chriſt is the WORD (as is above ſayd) that is commanded to a thouſand generations. He that was, he that is, and he that is to come, the Almighty: He was both law and Goſpel, in the day or under the diſpenſation of the law of nature; is the ſame, in the day and under the diſpenſation of the law of the Scriptures; and is to come, and wil shew himſelf to be the ſame alſo in the day and under the proper and immediate diſpenſation of the law of the Spirit of life, that is in him. This is the ſpiritual day of the Lord, the thouſand years Jubilee and Sabbath. This third diſpenſation haſtens apace, draw's very neer, and the faithfull and upright in heart beleeve, expect and wait for the comming of the Lord therein, both as an Eliah, in and by his meſſengers and Servants, elect angels and beleeving men (that shal reſtore all things, root up every thing that offends, by a ſwift execution of vengeance on evil doers, in the morning of this day) and after that, in his owne perſon, wherein the man Chriſt by whom God hath ordeined to judg the world in righteouſnes, wil shew himſelf as the great King and bridegroom that hath the bride, whoſe mariage he wil gloriouſly ſolemnize on earth, in order to cary her up with him into heaven, upon the expiration of his thouſand years reigne, and the Reſigning up of his Kingdom into the hands of this father, that God may be all in all.

That the matter of Gods command and mans duty is the ſame, as wel under the law as under the Goſpel; and in them both, under all the three diſpenſations before mentioned, is ſufficiently cleered and demonſtrated: nor is the difference leſſe perſpicuous, wherein each of them vary one from another.

1. The law of nature writes the matter of the law and duty commanded, upon the nature and in the very heart of man, teaching and inſtructing him alſo in the nature of the Goſpel, the new nature, by the miniſtry of angels, in moſt apt, ſignificant types and figures, ſuited to his natural underſtanding.

2dly. The law of the Scripture, firſt writes the law in tables of ſtone, and teaches the Goſpel by the types conteined in the ceremonial law, or a ſort of ordinances that are worldly rudiments, being but the shadow of the good things to come, whereof the body is Chriſt. Afterwards therefore, Chriſt coming in the flesh, abolishes and abrogates that diſpenſation of the moſaical miniſtry, and in ſtead thereof, makes the heart and conſcience of man in himſelf and followers, the fleshly tables, whereon the law is written by the Spirit of the living God. Hereby, a conformity of holy flesh is wrought in man, like unto the flesh of Chriſt, through the hearing of the word. This is the washing of our body or natural man, with the pure water of the living WORD and Spirit of Chriſt, through the miniſtry of the outward preaching thereof, to the purging and clenſing us from all filthines of flesh. And this is obteined through the vertue and price of Chriſts blood, together with the atonement and remiſſion of ſins paſt. Under this diſpenſation it is, that by the doctrin of the croſs, ſignified in the Sacraments of baptiſm and the Lords Supper, and thereby lively repreſented to the eyes of the very natural man, he is taught the Goſpel a ſecond time, under the Scripture diſpenſation of law and Goſpel. Nevertheleſſe, this teaching yet is short of the glory of God to be revealed in and by Chriſts perſonal appearance in Spirit, which as it is the

3. Third and laſt diſpenſation of law and Goſpel, ſo does it differ in excellency and glory, very much from the other two. For it is the fruit of the vine, which Chriſt reſervs to drink with his owne brethren and faithful Servants in the Kingdom of his father, or which his father hath given unto him; that thoſe that have continued with the Son in his temptations and followed him fully in the regeneration, may eat and drink at his table in this his Kingdom, and ſit on thrones, judging the twelve tribes of Iſrael, or the natural and fleshly holy ſeed, jew or gentile, who at that day shalbe found to be but in their mutable ſtate of righteouſnes and life. This is the beſt wine, far exceeding any before receaved in types, figures and Sacraments, being that which Chriſt keeps till the laſt, as that fruit of himſelf the heavenly and true vine, which will refresh the heart of God and of man, or of the divine and heavenly man, as wel as of the earthly and natural man, brought forth in the exerciſe of an immutable righteouſnes, and made after the power of an endleſſe life. The former of theſe is to ſit at Chriſts right hand, the latter at his left, in this his Kingdom and glory, unto which both of them are fitted and prepared by the father, through the lively conformity they are taken into, and made to beare with Chriſt, in his death and reſurrection.

So much be ſpoken in way of reſolution to the firſt general query of the 4 above propounded, to inſiſt on in this Treatiſe; to wit, concerning the ſubject matter of the law or command of God, delivered to man by the divine WORD and oracles of God, under the threefold diſpenſation thereof, together with the difference of theſe diſpenſations under the law of nature, Scripture, Spirit. The time of the latter branch of the 2d diſpenſation, beginning with John the Baptiſts and Chriſts owne perſonal miniſtry in the flesh, is now far ſpent, and the yet more glorious day of Chriſts 2d appearance and diſpenſation in Spirit, is at hand.

The ſecond General query to be inſiſted on, is concerning the mutable ſtate man was created in at firſt, and remains in, even after the fall, out of which he is again capable to be changed, and either reſtored and regenerated by the knowledg of Chriſt in the Goſpel, or elſe caſt down for ever, into eternal perdition.

The WORD that hath bin the old Commandement from the beginning, that it may evidently appear to all underſtandings to be the word of Truth, doth branch itſelf forth (as hath bin declared) into two Teſtimonies or witneſſes, which are both of them the law of Gods mouth. The one conteins in it the doctrine of the law of works, the rule of mans firſt communion with God, in the firſt Covenant: the other, the doctrin of the law and righteouſnes of faith, the rule of that 2d communion which God thinkes fit to take man into in the ſpirit of his Son, which can never be loſt (as the firſt may) but endures to everlaſting life.

Now two Teſtimonies (according to the law) are ſufficient for the diſcovery and confirmation of all truth. Anſwerable hereunto, does he that is Truth itſelf, shine and give forth the light of his glory, whoſe two Teſtimonies may either be joyned in conſortship, harmony and ſubſerviency with and to one another, in the miniſtry and diſpenſing of them, and ſo become a law of life to all that heare and obey them; that new ſong, mention'd Rev. 14.3. ſung before the throne, called chap. 15.3. the ſong of Moſes and of the lamb, ſung together in perfect harmony and agremēt, which no man can learne but the 144000 Virgins, that follow the Lamb whitherſoever he goeth, being redeemed from among men, as the firſt fruits to God and to the Lamb. But now theſe two laws or Teſtimonies of works and of faith, as they may be taught and diſpenſed in difference, diſagreement, inconſiſtency and oppoſition, one unto the other, may become a miniſtry of death, either by ſetting up and exalting the letter above and againſt the ſpirit, or disjoyning the ſpirit from the letter, as that which may be without it and needs no conſortship with it. This is the work of the falſe, deceitful Spirit, the father of lies, and is not of the Truth.

Now theſe being the Teſtimonies which from the beginning are commanded by God to be heard and obeyed, no ſooner was man created in Gods image and endued with an immortal, intellectual, rational and ſenſual ſoule, made a free agent, but God ſet them before him, as a meet and capable ſubject, to be made wiſe and happy in the practice of them. The work of the one of them was immediatly written in his heart by the finger of God at his creation; and the word of the other of them, as ſoon as he was put into Paradiſe, was ſounding every wherein his eares, and was expoſed to the ſight of his mind, in the viſible types and ſignes of the Sabbath, the inſtitution of marriage, the tree of life, and by the miniſtry of the holy angels.

Two things are recorded by Moſes concerning the firſt make and conſtitution of being, given unto man by God, at his creation. The firſt, we find Gen. 1.26, 27. where the counſel is taken by the bleſſed Trinity, his creatours, within themſelvs, ſaying; Let us make man in our image, after our likenes, and let him have dominion over the viſible creation, and be fruitfull, multiply and replenish the earth, ruling over every living thing that moveth upon the earth. So God created man in his owne image, in the image of God created he him, male and female created he them.

God is in his being the higheſt reaſon, and the operation or work of his mind is diſcovered and made knowne by the word of his mouth. Theſe two powers in him are reteined in moſt abſolute agrement and uſefulnes each unto the other. Anſwerable to this patern in great, is man made in little, as to his Spirit and ſoule, with this only difference, that the work of mans mind in reference to Gods law, and his word and outward action in reference to his mind, have not immutability in them, but may diſagree and chāge from their firſt harmony and primitive patern, ſet them in God. The powerfull impreſſion of this patern on the ſpirit and ſoule of man, was ſuch, as in reſpect thereof it is ſaid, God made man upright or perfect, formed his mind in perfect agrement and likenes of operation with his owne mind, and in full conſent and liking of his law, as that which is holy, righteous, Spiritual and good, given for man to obey, as his duty. He diſpoſed him alſo by a natural bent and inclination of mind, to doe good, reſiſt evil, love righteouſnes and hate iniquity. This was the ſtate of mans Spirit or ſoule, as yet ſeperate from his body, and not partaker of that flesh and blood, which was afterwards formed out of the duſt of the earth.

The ſecond thing therefore noted concerning mans building or creation, is, that he alſo became a living, ſenſual or animalish ſoule, actually clothed with bodily organs, that God formed for him out of the duſt of the ground; Gen. 2.7. And he breathed into his noſtrills the breath of life, or ſent mans ſoule that was before created in Gods image, into that body ſo appointed and given to it by God, as the earth wherein the ſeed of mans Spirit was planted, and the feild in which it was made to grow, by reaſon whereof man became a living ſoule; that is to ſay, by the moſt intimate union and inhabitation, thus wrought by God between the ſpirit and body of man, there was an awakening and bringing into actual exerciſe, the ſenſual and bodily nature of his mind, by ſitting to it theſe meet organs. Nevertheleſſe, that which was before in the ſtate of a ſoule ſeparate, an equal and aſſociate to angels, comes by this means to be abaſed and made of little reputation, being brought to a kind of equality with the beaſts that perish.

And in like manner, as thus the ſpirit of man was after its firſt creation, embodied and made flesh, as a dark shadow of what is done to him, tis ſaid to have bin ſo with the heavens and earth, when created: yea, even every plant of the feild had a ſtate of being, before it was put in the earth; and every herb of the feild, before it grew; Gen. 2.4, 5,

Now through the intimate union and conjunction that mans body is taken into with his ſoule, it is made a living, acting, ſpeaking creature, participant with his rational and intellectual ſpirit, and in fellowship there with, meet to have and exerciſe dominion, as God appointed, over every living creature that moves upon the face of the earth. Thus the bodily life of man, became in itſelf as an Eden, the garden of God and the feild that he had bleſſed and made fruitful unto every good word and work, in ſubſerviency and ſubjection of deſire to mans intellectual and angelical part, which by the very order and law of nature, (as having not only priority, but eminency of being) was given to it, both as Lord and husband, a ſuperiour and yet a kind of equal, joyned with it in ſuch a harmonious conſiſtency, that the actings of both natures made up but the compleat and entire Act of mans judgement and will. Thus was man created male and female in the ſpirit and perſon of Adam, before Eve was created, as Gen. 1.27. and 2.28.25. do shew. And he receaved a charg from God, to keep this body in ſubjection to the dictates of his mind, and not ſuffer it to uſurp authority over that part in him which is moſt the man, to wit, the angelical or intellectual part. When God had thus planted the garden of Eden or pleaſure and delight, in this ſpirituall ſenſe, as wel as in an outward and literall, he puts mans ſpirit into it, giving him the keeping, dreſſing and Rule of it, with this expreſſe command, ſaying, of every tree of the garden thou mayſt freely eat; but of the tree of knowledg of good and evil, thou shalt not eat of it: for in the day thou eateſt thereof, thou shalt ſurely die. For out of the ground the Lord God had made to grow every tree that is pleaſant to the ſight and good for food: the tree of life alſo in the midſt of the garden, and the tree of knowledg of good and evil.

Thus was there a paradiſe without man and within him, a garden of pleaſant fruit, which he might take delight and pleaſure in, and which he was appointed to dreſſe and keep in the order wherein God had delivered it over to him, and to improve it to the end for which he was brought into it by God. And for his inſtruction herein, he was commanded and allowed the uſe of the outward as wel as the inward ſenſes of his mind, with this only caution and Reſtriction, that he should by no means, nor upon any pretēce whatſoever, hearkē to or obey the voice of his ſenſual and bruitish nature, how rational ſo ever the judgment of it (which is but flesh) might ſeeme to be, conſidered as in its owne ſingle operation, tempting and drawing off the cōſent and love of the intellectual part, from the ſtreight rule of its duty, required in Gods law. For the ſpirit of the mind, which is the ſtronger and better part in man, as that which is immortall, remains under the morall and perpetuall convictiō of, as wel as obligation to the righteouſnes required in the law of God, the light of which, although it may be ſmoothered for a time, cā never be wholly extinguished, but is that work of the law in the heart that is and wil be unalterably either excuſing and encouraging or accuſing and tormēting the mind, as cauſe is give by every mās works. It is therefore called the conſcience that ſervs in ſtead of a thouſand witneſſes, and whē it is awake, does alwayes conſent to the goodnes and righteouſnes that is in the law. By this rule therefore, ſin could not make its approaches, but warning would be given, and to know evil barely in the abſtract, without conſenting to it or becomming one with it, in approbation and delight, was not the thing which God forbade him; but the feeding on it with conſent and delight, upon the beholding of its deſireablenes in the judgment of the outward ſenſes and as it gratified the bruitish luſt and deſire of the flesh, ſo as thereupon to be drawn into a compliance, and induced to make it the Act of the whole man, ſuffering ſin thereby not only to conceave but to be perfected. Hence is it ſaid, 1 Tim. 2.13, 14. that Adam was firſt formed, then eve; And Adam (or the intellectual and ſuperiour part in man) was not in the Transgreſſion, or could not be deceaved by ſin, but ſaw cauſe enough to diſſent from and reſiſt it. It was the woman, the ſenſual part, that was deceaved and was in the Transgreſſion, being of ſuch power, as not only to entice, but ſo to fetch over the conſent of the mind, as to make it the act of the whole man. And ſin being once thus perfected, brought forth death. All this came by mans ill uſe of that liberty and freedom he was left unto, whilſt under the dominion and teaching of the law of workes, which commits unto man the keeping and Rule of his owne ſoule, upon ſevere penalties, in caſe of failer, and ſtrictly commands the thing to be done, as that which on all accounts it was mans duty to do, but layes no prevailing reſtraint on him to the contrary, as the law of faith does. The law therefore did in effect shew unto man, that the right way of keeping his ſoule, according as is commanded, is through the prevailing power of faith, whereby man keeps not himſelf but is kept unto ſalvation by his faithful creatour, to whom he has committed the keeping of his ſoule in weldoing.

This was held forth to Adam in the inſtitution of the Sabbath day, the day of the ſpirit and true Reſt. It is both a day of moſt powerful reſtraint and of greateſt liberty to man; a day, that moſt powerfully and effectually reſtrains man from ſin and all approaches towards it, and that as powerfully binds him up unto God and his ſervice, which is the moſt perfect freedom. Whilſt the bent and inclination of mans will was in its primitive purity, he was left freely to the exerciſe of his owne liking; and on that account, truſted with the keeping of his owne ſoule, in the ſtate which God at firſt deliver'd it over unto him, which being mutable, and not trial-proof, in the time of temptation failed. But let us now conſider a little what it was which God delivered to Adam, with ſuch charg and command to keep, or to reſtore, to him as good as he found it. The Lord committed to his charg and keeping, his precious ſoule and body, and his owne image that was by him imprinted and ſtamped thereupon, as his owne coyne and proper goods, to be therefore employed for his uſe, to his ſervice, and according to his will, only. Man receaved himſelf, or came thus out of the hands of God, without the leaſt blemish, and ſo was to keep himſelf without any diminution or waſt, or be exchanged to the profit and advantage of the giver.

Man, thus made in Gods image, with a mind like in operation unto Gods, might very wel be truſted to doe his owne liking. Howbeit, there was hereby planted in him at his creation, a free principle of wel and evil doing, in either of which, he had a capacity to act, but not properly a freedom, by reaſon of the dominion of the law which he was made under, and bound in the obligation of duty to conform unto. In this ſenſe, man was a ſervant to the law and under the authority of it, even whilſt he enjoyed his primitive natural freedom, which conſiſted in the right and priviledg conferred by God upon him, of living according to his owne wil, and being at his owne free motion and diſpoſe, til taken from him forcibly, or that he willingly yeild himſelf up to the ſervice of another, as he did at firſt unto his God, moſt freely and willingly conſenting to have his law exerciſe dominion over him.

A power then to wil and not to wil at his owne free motion and choice, God gave to man upon truſt or conditionally, that he should be ruled by his law, and be careful to keep himſelf in al his actings, moſt exactly and unchāgably, in agreement and harmony with that. On this condition, Man was at his liberty to do this or that, which beſt liked himſelf, in al other things. He had power to kil and power to keep alive, in a way of juſt Rule and magiſtratical governement. He had alſo in himſelf a power to doe good and a power to doe the contrary, which is evill; a power to chang and turn away from doing the good he ought to doe, and a power to turn to the evil, he ought not to doe. A capacity or power in him to doe thus, he had from God, and it was not ſin. But his chooſing to exerciſe this left hand branch of his primitive fredom, in turning unto and delighting in ſin, againſt the law of God which he knew, rather then delighting himſelfe in the exerciſe of the right hand branch of his fredom, to good, in obedience and conformity to the law of God, this was his inexcuſable miſcarriage and ſin, let him pretend what he wil or can.

Now although this were mans natural right, after this manner to be free, as that which in itſelf is lawfull and good, if wel managed, and conducted to the end for which it is given; yet, the being and ſtanding which is given unto man in this fredom, is moſt ſlippery and dangerous, and any long continuance therein, is not at al to be coveted after, when reſtored ſince. For this is not the fredom with which God himſelf is free, or with which Chriſt the Son is free, or does make the true heirs of his Kingdom free with, nor yet is it the fredom of the holy and elect angels, or of the ſpirits of juſt men made perfect, who yet all are moſt free agents. God himſelf is the freeſt of all; yet he cannot but will good, as of his owne nature bound up unto it. He cannot ſin or lie. Of this fredom doth the man Chriſt partake, and by and under him elect angels and men have their share in it; and in and by the exerciſe thereof, doe inherit the life that is eternall and unchangable.

Such true freedom does import a powerful binding up and reſtraining of the mind from al poſſibility of doing evil, as evil is taken for ſin and the transgreſſion of the law: and as powerfull a bent and diſpoſition of will, to do what is good, right and acceptable in the ſight of God, without any poſſibility of hindrance, reſiſtance or diſcontinuance, in him who wills or does it. The obteining this latter and moſt excellent fredom, is the end for which the firſt or natural fredom was at all given; God would not have his ſervants in their firſt make, bound up immutably, even to that which is their duty; but by and with their owne free conſent, being in a capacity to diſſent, but at their perill. Neither will he have any debarred and for ever excluded from this firſt fredom, but thoſe that wilfully reject it, that ſo the doing good after the power of an endleſſe life, and the committing of ſin with a hardned and impenitent heart, may be found in both ſorts of men, a moſt free and voluntary act, and each receave their reward according to their works.

By the impreſſion of righteouſnes which man is under from God, as he is made in Gods image, he hath an aptitude, a ſtrong bent, lively inclination and diſpoſition of mind to the right and juſt which is conteined in the law of God, and wherein mans whole duty doth conſiſt. But becauſe (as hath bin ſaid) man is by nature (not withſtanding all this) left at ſuch a liberty, as that he is not by any certain, prevailing and overcomming power over and againſt whatſoever shall make reſiſtance, with held and reſtrained, kept and bound faſt to his duty; at this door, through the weakenes of the flesh, ſin entered, and death by ſin paſſed upon all men, becauſe in Adam the common parent, all men had ſinned.

Pilgrimage to the Land of Promise, Treatise (1 of 4)

p. 1A TREATISE CONCERNING ETERNAL LIFE.

A TREATISE CONCERNING ETERNAL LIFE.