Pilgrimage to the Land of Promise — Henry Vane

Pilgrimage to the Land of Promise · Henry Vane

That then which is wrought in men by Chriſt, through the miniſtry of the outward word, by the ſpirit and life of his firſt appearance, is either reſtoration-work ſingle, or reſtoration-work joyned and accompanied with true regeneration and eternall ſalvation. Reſtoration-work ſingle is that which is called the ſpirit of bondage, making but thoſe ſervants that abide not in the houſe for ever, as having never taſted nor partaken of that freedome, wherewith the Son makes thoſe free indeed, that he knits into an indiſſoluble union with himſelf. But reſtoration-work, as it is accompanied with ſalvation, (or the birth of the immortal and incorruptible ſeed of life and righteouſnes) is that which is called the ſpirit of adoption, of power, of love, and of a ſound or ſtedfaſt mind; that principle of life, begotten and ſpringing up in us, whereby we put off that which is mutable and corruptible, and put on that which is immutable and incorruptible, as well in the inward man of the heart, as in the outward man of the flesh.

We have already shewed that their obedience is accepted with God, who are faithfull to their light, under the firſt diſpenſation of Gods word ſpeaking in them, to the inward ſenſes of their mind, as was the caſe of the centurion. Such perſons in every nation are owned by God, as thoſe that fear him and work righteouſnes. And this feare is in a ſenſe faith; for they cannot thus come to God and obey him, but they muſt beleeve that he is, and that he is the rewarder of them that diligently ſeek him and hearken to his voyce. Nevertheleſſe, this is not the faith that is in the regenerate, flowing from the ſpirit and life of the new creature, and working by love; but it is the faith which all reſtored, enlightned men may have, in conformity to what Adam had before his fall, that knew and obeyed the eternall WORD, as creatour and maker of both worlds, though not as the redeemer and Saviour of men, by the blood of the croſſe, from ſin and the wrath attending it. This ſort of faith is that which flowes from mans exerciſe of his right knowledg and free will, wherein he was created after Gods likenes, and did receave the truth in his knowledg, but in no fixed, permanent love thereof, becauſe he was left free to change his mind as ſeemed good unto himſelf, being (in caſe of his failer therein) perſonally reſponſible to the penalties and curſe of the law. For to be created with ſuch a righteous mutable principle of activity and free moving power in the mind, was ſimply in itſelf good, and might be lawfully uſed, to anſwer the end for which it was given, which was by way of voluntary resignation to chang and turne out of that wavering, unſtable active power, though at preſent righteous, into that love that should bind up the moving power of mans Spirit, into a ſtedfaſt and unmoveable delight and reſt in righteouſnes, and into a fixed and unshaken enmity and averſnes of mind to ſin and all evill. By this new creation and forming of the ſpirit of man within him, his firſt freedome is taken from him and done away, or it is ſwallowed up into a freedome much better and more excellent, wherein man is made more in Gods image and after his ſimilitude, then at the firſt. For though all things were in a good eſtate with man at firſt, when God made him upright, (that is to ſay, in a due conformity unto the divine will, for the performance of a pure and holy worship and ſervice to God, juſtice and true judgmēt to his neighbour, and for the walking in a due ſobriety, temperance and continence, as to himſelf) yet God would have him know, he might be better made through a new creation, which should more then comprehend all the good of his firſt make, and adde alſo to it an immutability. God did therefore forbid man to truſt to the uncertaine riches and fading glory of his firſt eſtate, and timely to look and make out for a better. But in ſtead of this, man (notwithſtanding Gods prohibition) runs himſelf aground into a very bad and evill condition. Out of this forlorne ſtate, the firſt thing that God propounds to him, in and by the knowledg of the redeemer, is his reſtoration, which God is willing to draw him to by the miniſtry of Moſes, and turn him to by the miniſtry of Eliah, even the diſobedient to the wiſedome of the juſt, to make a ready people, prepared for the Lord, to meet and receave him as he is given by the father in a better Covenant, ordered in all things and ſure, of which there can never be any breach either on Gods or mans part, as there was and wilbe againe of the firſt Covenant, how often ſoever it be repeated and renewed, unleſſe it end in mans being receaved and taken into the ſecond.

There is then a miniſtry of the firſt Covenant in the hand of the Redeemer, Sprinckled with the blood of his croſſe, which is able to rectify the depravation of things cauſed by ſin, and mans firſt breach with God, conſiſting in a reſtitution towards mans primitive purity, and the remiſſion of ſins paſt, and this by a repentance from dead workes, and a returning by faith unto the living God.

Moſes began this miniſtry; John Baptiſt continued or rather renewed it, as the immediate fore-runner unto Chriſts comming in the flesh; and Elias in ſpirit and power, (or the ſpirit and power of Elias that is yet to come as the latter raine of Chriſts firſt appearance) shall cary on this work of reſtoration to its perfection and immutability, in the hearts of Chriſts ſlaine witneſſes, and be as the fore-runner and bright morning-ſtar that is to usher in the ſun-shine of Chriſts ſecond comming. Then will Chriſt come forth in his owne perſon, to celebrate publickly before the eyes of the whole creation, the marriage of the lamb with his bride.

This latter Elias is he that muſt deſtroy that painted Jezebel, which puts Naboth to death by the authority of Ahab, Revel: 2:20, 22; the earthly lying ſpirit of the falſe righteouſnes, in the mouth of the falſe Prophets, which by the ſecular power in all ages, puts to death Naboth, the ſpirit of true Propheſy in the mouths of Chriſts faithfull Servants, by falſe witneſſes, to the treading downe and keeping under the true Prophets of God, during the time, times and half a time, foretold by Daniel and the Apoſtle John.

And as this Elias muſt rectify the worship of God, ſo muſt he ſet in order the man towards his neighbour. He muſt turn the heart of the fathers to the children, and of the children to the fathers, putting an end to all differences betweene the ſpirituall fathers and their children, and the ſpirits of the later Prophets shalbe ſubject to the former Prophets. For when this Elias comes, he will untie all knots, anſwer all objections, and reſolve all doubts. In a word, he wil bring back againe the whole man unto his God. He will reſtore the naturall man to his right. He will alſo prepare and point out the way unto the heavenly man, for the obteining of his right. He will recover all Edom to the houſe of Iſrael, and the kingdom shalbe the Lords; Obadiah. v. 21.

And why should we doubt or deſpair, but ſuch a time there wilbe, when things (which now are, have long bin, and will yet be more turn'd upſide downe, all out of order, all confounded) shalbe reſtored and brought to right againe? Have not all the Beaſts had their reigne, and shall not Chriſt have his? Shall not his kingdom come, and will be done in earth as it is in heaven, unleſſe we pray ſo without faith and hope? Have we not a promiſe that there shalbe times of refreshing from this heavenly preſence and appearance of the Lord? shall not a generall reſtitution of all things be the effect of ſuch his appearance, in the very dawnings thereof? Were this to be mans work, no doubt would be made of it. O we of little faith! shall we then doubt of it, when God himſelf undertakes it, the mighty God, the Lord the Redeemer, that is yet to come out of Zion, to turn away iniquity from Jacob, in a ſpirit and power that all muſt bow under and fall before? Let us then upon whom the ends of the world are come, lift up our heads in the ſight of the neerneſſe of this redemption, which is haſtning apace upon us, in deſpite of all the oppoſition that is, can, or shalbe made againſt it.

This then is that which we are to underſtand by the reſtoration-work, which God begets, carries on and perfects by the miniſtry of the outward and written word, as the handmaid and ſervant to the ſons appearance himſelf in ſpirit. It is that whereby man is firſt brought back againe to God and to himſelf, in the exerciſe of his right judgment and freewill. Then is he alſo ledd out of that into the love which he that hath, dwells in God, takes up his reſt in the divine nature, becomming the habitable part of the earth, wherein the divine nature inthrones itſelf and dwells, as in his temple and reſting place. This is the land of Emmanuel, the true Iſraell's land, the land of promiſe in the ſpirit, the city that hath foundations, whoſe builder and maker is God, Chriſt himſelf being the cheif corner-ſtone thereof. It is therefore the kingdom that cannot be shaken; at the comming on thereof, all that is moveable muſt be taken out of the way, and give place. He that is leaſt in this kingdom, is greater then John Baptiſt, though he were greater then all the other prophets that went before him; the meaning is, in reference to this reſtoration-work, which is the proper effect of John Baptiſts miniſtry, through which Gods Covenant is repeated and renewed with man in the blood of the redeemer, after which a breach between God and man is ſtill in poſſibility and danger to happen, and the ſpirit of man may be broken off from him, with whom it had bin made one, as a member of the ſame body. For by the power of this reſtoring, healing miniſtry of the firſt Covenant, taking force by the death of Chriſt, the Lord does create or make man againe of one mind, one will and heart with him, according to the law of the firſt creation, which is throughout conditionall, and may be made void through mans default, as appears by what Paul and Barnabas ſpeake to the contradicting and blaſpheming jews; Actor. 13.46. It was neceſſary that the word of God should firſt have bin ſpoken to you: but ſeing ye thruſt it from you, and judg yourſelvs unworthy, or shew yourſelvs not deſirous of eternal life; lo, we turn to the gentiles. Oh, how liable is the heart of man under this conditional Covenant, (though never ſo far advanc'd) to be ſuddenly broken off againe from God, by its hope and truſt in the creature, or in the uncertain riches, that are either within us or without? This the Apoſtle Paul well knew, and therefore charg'd them that are rich in this world, not to truſt in the uncertainty of riches, (no, not in the very inward riches of the heart, as enriched with the reſtored mutable principles of righteouſnes) but in the living God, the WORD that is in our heart and in our mouth, in the perſon of Chriſt, the enduring ſubſtance that never failes nor fades away. Chriſt ſays, wo be to the rich, to wit, that truſt and put confidence in any the above-mentioned fading riches, within man or without. Againe he ſays, Bleſſed are the poor in ſpirit, who doe reſigne the activity, life, and way of working righteouſnes and worshipping God in the fading, reſtored mutable principles of the firſt creation, growing weak, feeble and low in all ſuch wayes even of doing well, wherein man hath whereof to boaſt, in order to a growing rich and ſtrong in the Lord, or in the new-creature life, activity and way of worshipping God, and working righteouſnes in ſpirit and truth, in the ſteady and unchangable principles of everlaſting righteouſnes. We cannot ſerve two maſters, God and Mammon. We cannot take that delight and pleaſure in any creature or ſeeming preſent good whatſoever, which is due from us to God in Chriſt only, but it breaks off our ſpirits from the God of life. To delight in and prefer the way of worshipping God and working righteouſnes, in the mutable, fading, humane, creaturely principles of our firſt creation, when reſtored, before the performing all in the unchangable, divine, and never fading principles of the new creation, where God comes to work all our works in us and for us, this is a very high provocation of God, the higheſt and moſt deeply deluſive and unperceaved idolatry, in preferring the creature before the creatour, who is God bleſſed for ever.

Mans diſobedience and failing then with God, as to the performance of the condition of the firſt Covenant, renewed and brought into force againe by the blood of the redeemer, is that which ſince the fall does cauſe a new breach between God and man, when it is willfull, working that wrath which the Sacrifice of Chriſt cannot appeaſe. And man is not free nor ſafe from the danger of ſuch wilfull, unexpiable ſinning, and ſo, of that judgment and fiery indignation which shall devour the adverſaries, whilſt he is under the dominion and juriſdiction of the law. And under it he is, ſo long as he is alive to God but upon the condition required in the firſt Covenant, which makes him a debtour to the whole law, qualifying him with that naturall ability and exerciſe of free-will, unto which when he truſts, (as he is too apt to do) takes up his reſt, and engages in the ſingle ſtrength thereof, to performe what the law requires, then he falls and provokes God to wrath. This will he never be able finally to prevent or avoid, whilſt he cleaves to and takes up his reſt in the life and activity of his owne free-will, for the enabling him to keep Covenant with God, how rich in ſtock ſoever he may at preſent ſeem to be therein. His only way therefore is, to paſſe, or rather ſuffer himſelf to be tranſlated out of theſe his mutable principles, into that love and ſtedfaſtnes of heart in Covenant with God, which is the end of the commandement, and proceeds from a pure heart, good conſcience, and faith unfeigned.

Now of thoſe that are alive unto God in the awaken'd principles and renewed life of the firſt Covenant, (by repentance from dead works and faith in God the Redeemer and ſaviour of all men, and this by the voice of Chriſt, through the hearing of the outward and written word) there are ſeverall ſorts, the cheif of which only we shall mention.

1. Thoſe who are diligent hearers, willing and zealous obeyers of what they learn, receave and drink in from the holy Scriptures, which they are convinced is the mind and will of God, written for their direction and inſtruction in righteouſnes, either by their owne private reading or by the outward miniſtry thereof. Upon this, they make their boaſt of God, and of the chang wrought in their hearts through repentance and faith; of their walking with God in the purity of his worship, and towards their neighbour righteouſly, according to the commandment delivered unto them. Hereby they do indeed come to be quickly and deſervedly diſtinguished from the prophane world, having the forme of knowledg and of the truth in the law and written word, into the mould whereof the whole man is by them endeavour'd to be caſt. But all this is but of little availe to them that ſtay here, and reſt in the letter of the Scriptures which are not he, but teſtify of him that is come himſelf in his owne perſonal appearance, God manifeſted in flesh. And he afterwards died and roſe againe, according to the Scriptures, and revealed himſelf in ſpirit, the better comforter and anointing, which teaches all things. All this the voice of the Scriptures points at and ſends thoſe unto, that deſire to be made partakers of the life that is eternall. But thoſe that hear or obey not this voice, do provoke, So that though a promiſe be left unto them of entring into the true reſt, they fall short of it through unbeleif and pleaſing themſelvs with a falſe reſt and ſatiſfactiō in this firſt degree of reſtoration-work and lively change which is and may be wrought by the miniſtry of the outward word, to the bringing of men into a mutable ſtate of righteouſnes, which they are upon all occaſions in danger of loſing and falling from, how ſure ſoever they eſteem themſelvs to be.

2. A ſecond ſort of hearers there are, obeyers of the holy commandment delivered unto them, not only by the teſtimony and preaching of the written word, but by the knowledg of the Son himſelf, Chriſt in ſpirit, (which is a degree farther then the firſt goe) who manifeſts himſelf to them in a likenes and glory that is bread, and ſutable food to give life to the world, or to man in his firſt nature. Such practicall knowledge and ſight of Chriſt is able to heal and reſtore man from the leproſy of ſin, cauſing him to eſcape the pollutions of the world and to be washed from his old ſins. Concerning ſuch is it ſaid, that it is impoſſible for them, having bin thus enlightn'd, having taſted the heavenly gift, bin made partakers of the holy Ghoſt, or Chriſt in ſpirit, and taſted the good word of God, and Powers of the world to come (ſo far as the natural man can be heightned and rais'd to the capacity of, on this ſide true Regeneration) if or when they fall away, to renew them againe unto repentance. The reaſon is, becauſe they do eminently crucify the Son of God afresh in themſelvs, and put him to open shame; yea, they trample him under foot, accounting the blood of the Covenant whereby they were ſanctified, an unholy thing, and doe deſpite to the Spirit of grace. Theſe, before their perſonal fall or apoſtaſy, are not properly under the ſpirit of bondage, as meer ſervants, but are rather children of that kingdom out of which they may be caſt, who ſtrivingly may ſeek to enter in at the ſtreight gate after an undue manner, and ſo shall not be able to enter. When once the maſter of the houſe is riſen up, and hath shut to the door, and they ſtanding without, knock at the door, deſiring admiſſion, and alledging for themſelvs, that they have eaten, and drunk in Chriſts preſence, and that he hath taught in their ſtreets, his anſwer to them wilbe, I know you not whence you are: depart from me all ye workers of iniquity, to the place where shalbe weeping and gnashing of teeth. You shall ſe Abraham, Iſaac, Jacob and all my true prophets, in the kingdom of God, and yourſelvs (that have in one ſence bin the children of the kingdom) thruſt out; Luk. 13:24, 28. Mat. 7:21, 23. and Math. 8:12.

Theſe are branches in Chriſt the true vine and good olive tree, partaking of his ſap and fatnes for a ſeaſon. But by reaſon of their mutable principles and ſlippery ſtanding under the firſt and conditionall Covenant, they come at laſt to wither and to be cut off from the root and caſt into the fire that never shalbe quenched. Jo. 15:1, 6. Rom: 11.

In this laſt ſort, the reſtoration-work is carried up very high, ſo as to place them that have it, amongſt the number of thoſe mention'd, (1 Cor. 13:1, 3.) that may ſpeak with the tongue of men and angels, have the gift of prophecy, underſtand all myſteries, and all knowledg. Yea, though they should have all faith, ſo as to remove mountains: though they should beſtow all their goods to feed the poor, and give their bodies to be burned, and yet not have love, or that faith which works by love, they will come at laſt to nothing. They will prove and shew themſelvs to be in the iſſue, but as ſounding braſſe, and a tinckling cymball. This is that, the higheſt reſtoration-work will diſcover itſelf to be, where it ſprings up but from the ſingle ſeed of that righteouſnes, which is unaccompanied with true regeneration, or that faith which works by love, changing the naturall mind of man from its mutable into an immutable principle of life, righteouſnes and glory.

3. Thirdly therefore, this work of reſtoration may and does proceed in ſome ſo far, as not only to ſet all right and ſtreight within and without man, in a great meaſure and in an eminent prevailing activity, according to what it was at firſt, when he was made in Gods image, but it hath a ſecond and farther operation upon the ſoule, which prepares and makes ready the will to deny itſelf, take up the croſſe, and become abſolutely reſigned up to the will of another, even of the Lord, as the ſure guardian and keeper of the will in its trueſt and beſt freedom, which ſuch ſervice of the Lord is, that is in ſuch a manner performed, that we can do nothing againſt the truth, but all for it. Through this ſecond operation, the Lord himſelf, who is the immortall ſeed, does moſt powerfully beget us, and that of his owne will as he is the Son of Man, begotten into the love of the father, and made unmoveable in ſubjection and obedience to his fathers will. He doth cleave unto us, lay hold on us, and put under his everlaſting armes to make our armes ſtrong and to guide us in that way of coworking with him in a joyntnes of will and operation, that nothing can diſſolve. Such fooles for Chriſt ſake, with Paul (1 Cor. 4.10.) through the intire reſignation of themſelvs to the ruling power of Chriſt in their hearts, will not, cannot erre or miscarry in the holy way of Gods ranſomed ones. This is that which the Apoſtle meanes by love, 1 Cor. 13. and chap. 8.1. where he ſayes, knowledg puffeth up: but love edifieth; that is, makes firm and ſtedfaſt work of it. It erects that building founded on the rock, (Math. 7.) that is unmoveable, and cannot be shaken.

This love of God by which he makes us his choice ones, lies cloſe and concealed a great while in the heart, during which time the work of faith is weak and low, very wavering and apt to faile. But afterwards, by falling into divers temptations, wherein our faith is put to its proof, it does of weak become ſtrong. When faith thus begins to come forth with power, that love by which it workes is ſpread abroad in our hearts by the holy Ghoſt which is given to us, whereby we come to experience our ſelvs to be firmly rooted and grounded in the love of God, to the making us able to comprehend with all Saints, what is the length, breadth, depth and height of it, whilſt the communication of it is enjoyed by any meaſures. Some do aſcend yet farther, even to know the love of Chriſt in its higheſt and moſt extenſive diffuſing of itſelf, paſſing knowledge, exceeding all meaſure, and filling them with all the fulnes of God. The former communication of God who is love, is the ſingle portion or gift of Chriſt in ſpirit, which all true Saints have their share in. The ſecond is the double portion, which they only do inherit, who are made Gods firſt born Sons, higher then the kings of the earth, whoſe names are written in heaven.

Concerning this love in both theſe ſorts of true beleevers and Saints, we shall come in its proper place to a more particular ſearch and conſideration. Firſt, we shall enquire into it, as it is in its concealed ſtate, making us babes in Chriſt, in a low and weake exerciſe of ſaving faith; 2dly as it hath a time wherein it comes to be ſpread abroad in the heart, to the warming and quickning of it, and to the fulfilling of the work of faith with power, in an activity that failes not, but is immutable, encreaſing more and more to the perfect day of Chriſts ſecond appearance. In generall, we may ſay, that this is that love which (2 Cor. 3.) is called the ſpirit, which where it is, there is liberty, even a liberty with open face to behold the glory or image of the inviſible God, and by beholding it to be transformed into the ſame image, from glory to glory; a ſtate directly oppoſite to that of the ſpirit of bondage. The love we ſpeak of, does truly regenerate and bind up the will in a unity of operation with the will of the Son of God. It workes that hearing eare and obeying heart to Chriſt in ſpirit, in the life and exerciſe whereof true and ſaving faith does conſiſt; yea, it is the activity itſelf, which quickens that faith, and by the which faith workes.

This love hath its beginning in us, in and with Chriſts firſt appearance; but it is perfected and comſummated by working out the redemption of the body, at the day of the manifeſtation of the Son of God in the brightnes of his ſecond comming. At that time, the creature itſelf, the very animalish and ſenſuall ſoule in us, with the filthy garments of the mortall body wherewith it is clothed, shalbe freed from the bondage of corruption, and brought into the glorious liberty of the Sons of God, putting on the chang of raiment which in that day wilbe provided for it.

With this love the father loved our head, the ſecond Adam. And the WORD that was from the beginning, laid hold on the ſeed of David ſo as that both he that ſanctifieth and he that is ſanctified, became one, one engraffed WORD that is the fathers love, the ſpirit wherein he is alwayes well pleaſed, which can do nothing but what he ſees the father do; and thoſe things he does and fulfills after him, with a heart after the fathers heart. He is ſo entirely in the fathers love and well-liking, that he shews him all that himſelf doth, or hath a purpoſe and intention to do. For this end Chriſt hath ſanctified himſelf, that is, our nature in his owne perſon, that he which ſanctifieth and we that are ſanctified may be all of one, of one immortall ſeed, and he not ashamed to call us and owne us for his brethren. As he is, ſo are they that are borne of one and the ſame immortal ſeed, each one reſembling the children of the great King. They become one with him (through this birth) as he is one with the father. They are fixed and rendred unmoveable in his love, as he is in his fathers love. This they arrive at, by his declaring to them the fathers name, or giving the manifeſtation of the fathers love, as he and the father are one, that the love wherewith the father hath loved theſe his children, may be in them, and that the Spirit of the Son that lives in the fathers love, may alſo be in them, even the ſpirit of adoption, whereby we cry, Abba, father. From thence-forward are they evidently no more ſervants, but true heaven-born Sons and heirs of God through Chriſt, being taught to know God after the ſame manner as they are knowne of him, and to apprehend that for which alſo they are apprehended of Chriſt Jeſus.

It is Chriſt in the ſpirit of this love, that apprehends the ſoule, layes hold on the heart, and cleaves to it, as he is the ſealed one of the father, till he change it into the ſame love and image, from glory to glory, working us into ſuch a conjunction in ſpirit with him, and likenes in operation to him, that not we, in the exerciſe of our former and naturall free will, but Chriſt in this his love and glorious liberty of the Son of God, lives in us and we in him, as in a Kingdom that cannot be shaken. This love does not only caſt out fear, but frees from all danger of any more breach of Covenant with God, whence his finall departure from us should follow, or our ſeparation from him. This way of giving himſelf to us, is love indeed, in a much more excellent way then appeared in ſuch gift as he made of himſelf to us in our firſt creation, or in his reſtoration-work upon us ſince, ſingly conſidered as that whereby he makes a new proof and triall of us.

In both thoſe two former ſorts of reſtoration-work above mentioned, God is indeed pleaſed to make us his people, manifeſting himſelf and his will to us, and making knowne to us good and evill experimentally, ſo that we have taſted of the evil and of the good, when the Lord hath reſtored our firſt fredom, and put it in our power againe, to cleave to him and love him, or elſe to leave and forſake him. In this ſtate he ſet Adam, under the counſell, rebukes and threatnings declared in his law, with a liberty to ſtand or fall. Whoever then ſtands upon theſe tearms with God, is alwayes in the ſame danger, can never be out of the fear of a breach that may happen between God and him, through his owne default. The comming of that love and the ſpirit of it (above-mentioned) into the ſoule, does perfectly ſecure from and caſt out all ſuch feare, And this it doth perform by its attracting, prevailing power in and over the will, whereby man is brought to give up the abſolute Rule and power of keeping himſelf, into the will of him that is this love, and is made fully content to be in his hands and under his wormanship, as a little child, created a new unto the good works before ordeined, that we should walk in them. The ſoule is hereby fitted and prepared with a meeknes and lowlines of mind, to draw together in one yoke with the ſpirit of this love, whoſe command is eaſy and burden light, requiring no more nor other thing to be done, then what by faith we ſe our head the ſecond Adam in our very nature, to have done before us. And as many as are taught and enabled by Chriſt, to walk with him according to this rule, that is as a race ſet before them in his croſs, they are the true Iſrael of God, and mercy and peace shall for ever reſt upon them.

Conformity to this rule of the croſſe, is the high way, the way of holines, which all the ranſomed of the Lord are appointed to paſſe, and wherein the waifairing men, the true pilgrims on earth, though become as fools and little children, cannot erre, but will infallibly come to Zion with ſongs and everlaſting joy upon their heads. But this way of holines appears to flesh and blood ſo ſtrait a gate to enter in at, ſo fiery a baptiſme to paſſe through, ſo bitter a cup to drink up, that none whoever, that are left to the freedom of their owne wills or naturall liberty reſtored, will ever be inclined to drink it off or conforme to Chriſts example and command therein. They looke upon ir as a rock of offence, a ſtone of ſtumbling, which they know not how to get over, nor have any mind to it. This bitter cup and hard ſaying, is provided by God, as the bitter waters were of old, to try the adultreſſe or falſe hearted wife to her huſband. It hath the like operation both wayes, as the antitype and myſtery of the bitter water in the Moſaical miniſtration. It hurts not thoſe that are chaſt, in whoſe ſpirit there is no guile, but makes them more fruitfull in good works, ſuch good works as proceed from a lively, operative, ſaving faith, which thoſe that truly and ſavingly beleeve in Chriſt, wilbe carefull to maintein. But it corrupts and rotts others, ripening them faſter on to their owne deſtruction. It is to this ſacrifice of the firſt freedom of our wills, or free wil offring, that the Apoſtle exhorts us, Rom. 12.1, 2. I beſeech you brethren by the mercies of God, that ye preſent your bodies, or living ſoules, a living ſacrifice; holy and acceptable to God, your reaſonable ſervice, or the ſervice which your reaſon owes unto God, in ſeing and accounting yourſelvs fools under his teachings, and weak and inſufficient, under his ruling power in you.

Obj: But it will be objected; If I ſuffer the freedom of my owne will to be taken from me, I either become a perfect ſlave, or am reduced into that neceſſity of action, with which all creatures work by a Kind of inſtinct; ſo shall I come to be unmanned, and made a very beaſt.

Anſwer. In ſuch ſuggeſtions and groundleſſe ſurmiſes, we erre, not knowing the Scriptures nor the power of God. If we did, both theſe conſequences of mans being reduced to ſlavery or beſtiality, (through ſuch reſignation of his freedom and rational powers (that make up his reaſonable ſacrifice) into the hands of God, who will returne all back againe with uſury) would appear exceeding far from truth, as is poſſible. For ſo far is that frō a beſtiall ſtate of life and will, that ſucceeds in the room of our rightly reſigned freedom to the will of God, by the croſſe of Chriſt, and fellowship with him in his death, that it highly advances man into a more glorious liberty, evē the liberty of the ſons of God, a freedom to good only, a liberty to do all things for the Truth, attēded with a kind of powerfull impotency or impoſſibility of doing any thing againſt the Truth. What other liberty thē this is left to the holy and elect āgels, that are by a ſecōd work of Chriſts hāds made immutably good, all poſſibility … in them to evill, being removed, and utterly and for ever taken away from them? This likewiſe is all the freedom left to Jeſus the Son of Man, whereby when the evill one comes, he finds nothing in him, becauſe he and the father are one in their willing power, in exact likenes and agreement. God himſelf alſo, the moſt free agent of all, never had the leaſt poſſibility or fredom to evill. He hath not the leaſt ability that way. To work evill, is utterly impoſſible to him.

True fredom then is a power to will immutably that which is good; to do it, not only without any reſiſtance or hindrance from within him that wills or does it, but againſt all the tempting or attempting power of any other perſon or thing without him, that might induce any chang of mind, if it were poſſible. Thus God is moſt free, who tempts none, nor can himſelf be tempted to or by evill. And thus is he free, who is fully born of God, into a likenes and conformity with his divine fredom of will; nor can he ſin, becauſe he is born of God, and ſo far as the immortall ſeed in him is his keeper, the evill one cannot touch him, or be able to get within him, but at laſt is totally and finally overcome by him.

This is the love that with a holy and delightfull efficacy, attractivenes and perſwaſivenes, carries the regenerate ſoule captive to the obedience of faith, conſtraining it with the greateſt readines and delight, to run the race of Gods commandement. Chriſt is reſponſible for us alſo to his father, that none of us shalbe loſt, but he will rayſe us up at the laſt day, perfected in this love, againſt which there is no law, or penalties by the law, that are in force, becauſe it is the very end for which the law was at firſt delivered unto man. Through the power of this love, the inward man of the heart is bound up as in a bundle of life, in and with the active and quickning power of the holy and bleſſed will of Chriſts manhood. And the will of the ſenſual and inferiour part of our ſoule, which is as the door and mouth to the inward man, is ſo conformed, ſubjected and bound up in unity of operation and agreemēt with it, as that where the heart ſo beleevs in Chriſt and loves him, by the mouth belonging to that heart he is anſwerably confeſſed and glorified, and comes at length by both, in exact harmony, to be immutably ſerved and poſſeſſed world without end.

In this third ſort of beleevers, hearers and doers of the law and will of God, under the teaching and outward miniſtry of the Scriptures, this love is and dwells. Theſe are the truly regenerate, heirs according to promiſe, that are rooted, grounded and made ſtedfaſt with God in his Covenant. Theſe are they that through the transforming and prevailing power of Chriſts love, dwelling and working in them, are drawne to that ſight and knowledg of the father, and of the Son, and of the unity and agreement of will that is between thē, which flesh and blood cannot reveale. They are taught alſo to employ and make uſe of their naturall ability and ſtrength in the reſtored fredom of their will, ſo as to anſwer the end for which that liberty was firſt given, which was, not that they should therein be their owne keepers, but ſuffer thē ſelvs to be kept and ſubjected under the Rule that God would ſend and give unto them for that purpoſe, to lead them in the right way, evidently trod by himſelf, that is, the way of the croſſe and true ſelfdeniall, which does infallibly guide and unmoveably keep the wayfairing man that walks in it, from all poſſibility of erring or falling short of entring into the promiſed land and true Reſt, in which eternall bleſſednes conſiſts. And in this they are inſtructed by the ſacraments of baptiſme and the Lords ſupper. So much by way of anſwer to the third particular enquiry, in order to the clearing up what is ſought after in the 3d generall querie, in this diſcourſe.

4. The 4th particular enquiry under the ſame 3d generall head, demands, how man comes in a judiciall manner to be hardned by God, made a veſſel of wrath, fitted for deſtruction, with an impoſſibility to chang his mind from evill to good, any more then thoſe that are truly ſaved, can change from good to evill? Theſe are in a ſtate that can never be repented of, nor is there need. The other are in a ſad eſtate, even ſuch as admits of no repentance neither, no, though with Eſau they do ſeek it carefully and with tears.

The anſwer then to this query may be plain and short, from what hath bin already shewen at large. The ſteps and degrees by which men come into this deplorable condition, take as followeth. By the good will and patience which is shewed to them by the redeemer, and by them abuſed, do men come to this judiciall hardning and fixednes in evill. Chriſt is content freely to begin anew with all mankind, as he is that word of the beginning unto them, which works their reſtoration more or leſſe, towards their primitive ſtate, as man was created, in Covenant with God, before any breach hapned. And he does commit their ſoule (ſo reſtored againe) to their owne keeping, and under the ſame law and condition as before, ſave only that now if they be found wilfully to break off and depart from God a ſecond time, crucifying the Son of God a fresh and thereby putting him to opē shame, there remains no more ſacrifice for their ſin, no reſtoration out of it, no chang of mind from it or averſnes to it, but a perpetuall condemnation of them (as they juſtly deſerve) to be made bondslaves to ſin and Satan for ever, whoſe counſell and will they have ſo inexcuſably followed and preferred before Gods. And the higher they have bin raiſed up in light and in the participatiō of heavenly gifts, by them abuſed through the undue exerciſe of that free will to which they are left, the deeper will they ſink in everlaſting torments and ſorrow, to all eternity, through the ſenſe they shall have of their ſlighting, reſiſting and rejecting, againſt their owne ſoules, the operations of the ſpirit of love, the yeilding whereunto had bin the only way to have made them inheritours of it, as well as others. They fondly preferred their conceited way of being ſaved in the ſingle exerciſe of their owne freewill and choice, before that way which the love and faithfulnes of God had choſen for them and chalked out to them by the rule of the croſſe, in the knowledg of Chriſt, and him crucified, evidently ſet before the eyes of their very naturall man, in the Sacramentall ſignes of his death, on which he appoints them to feed, as ſo manifeſting him unto them, till he himſelf come in his owne perſonall appearance in ſpirit, to shew them the ſame myſtery in the ſubſtance it ſelf, or originall patern.

Of the above-mention'd ſorts of beleevers, partaking of the light and life of Chriſts firſt appearance, from the voice and teſtimony of the ſcriptures, together with the ſacramentall ſignes of his death, inſtituted by commandment from God in his written word, does the viſible Chriſtian church conſiſt, that hold themſelvs to the rule of the Scriptures for their guide, and are faithfully obedient in putting into practice what is therein revealed. Amongſt theſe there alwayes is (as we have shewed) a ſelect number of hidden and beloved ones, kept through the power of faith unto ſalvation, without whom the reſt would be as Sodom, and Gomorrah. And for the ſake of this ſmall remnant, (that truly and properly are Gods heritage out of all the reſt, as the new wine in the cluſter) it is, that the Lord ſayes, deſtroy it not, for there is a bleſſing in it.

Theſe are they that being in and under the law of the Scriptures, the teaching of Gods outward and written word, shalbe judged by this law, as to the things they are found failing in, and as to their comming short of the end ſet before them in this miniſtry. Now the end of it is, to bring them by faith to the ſight and fellowship of Chriſt himſelf, ſpeaking in ſpirit, as he is the word of the beginning, and gives forth the light of the glory of God in his, owne face, with which he shines in the hearts of his people. This comes to paſſe when once it pleaſes the father to reveal his Son in us, ſetting him as a living patern before the eyes of our faith, that in unity and ſimilitude of ſpirit with that wherein the works are done by him in himſelf, we may fulfill the law of God after him, and be brought to live and dwell together in the ſame love, which hath its ſeaſon of dawning in the heart, as the true day-ſtar, to prepare the ſoule to meet with Chriſt in the glory of his ſecōd appearāce.

Concerning theſe is it ſaid, Rom: 8:1. There is no condemnation to them that are in Chriſt Jeſus, who walk not after the flesh but after the ſpirit. When they have begun in the ſpirit, they do end there alſo, and draw not back to be perfected in the flesh. As they live in the ſpirit, ſo their care and practice is, to walk in the ſpirit, rejoycing in Chriſt Jeſus, and having no confidence in the flesh. Their praiſe is of God, not of men. They loſe the prayſe and honour of men, becauſe they ſeek both of them from God only. They are ſtrangers and pilgrims with him on the earth, as all their fathers were. They ſojourne in tents, in the outward land of Canaan, the ſtreets of the viſible church, and various ſelf-choſen wayes of viſible worship, which Chriſtians of different judgments walk in. Theſe inviſible ſaints have their eye ſet upon the heavenly countrey and building, that hath foundations, which is the workmanship wrought in God, the engraffed WORD, and by him is held forth to the eye of that faith that is the evidence of things unſeen, and is able to espy for us this land of promiſe in the ſpirit, whilſt it is yet at a great diſtance and very far off. There is evidently ſet before this eye of our faith, the crucified ſpirit of Chriſt, as he offered up himſelf in ſacrifice to the will of the father, learning obedience by the things that he ſuffered, in denying his owne will, that we may tread in the ſame ſteps, dying with him that we may live with him, and ſuffring with him that we may reign with him. Through ſuch fellowship with him in his ſuffrings, and conformity with him in his death, we shall be found ſtill advancing and preſſing forwards, if by any means we may attein the reſurrection of the dead, or that redemption of the body, which is atteinable in this life, by thoſe that diligently preſſe after the mark, for the prize of their high calling which is in Chriſt Jeſus. This reſurrection and redemption of the body will be experimented upon the riſing of the witneſſes, and then better underſtood.

In the mean time, the eagle-eyed beleever lives upon the dead carkaſſe of Chriſt crucified, ſeen ſo in ſpirit. And he is content as a mēber of his dead body, to be made the ſcorne and off-ſcouring of the world, a member of the forsaken Zion, that dwells in the feild, in a wildernes-ſtate, ſolitary and alone, that no man regards, becauſe his dwelling is in the duſt, in expectation of riſing together with Chriſts dead body. Untill that ſeaſon, this ſort of beleevers, in ſtead of being found within the pale of the viſible church, do follow Gods invitation of them into the ſecret chambers of his preſence, and do dwell in his houſe, (a building not made with hands, in the perſon and ſpirit of Chriſt) where they behold his beauty, shutting the doors about them, as to any viſible entercourſe with the worldly Church. Thus they hide thēſelvs, as it were, for the little moment, that his indignation is to laſt and be exerciſed on thē by the power, and during the reigne of the Beaſt. Bleſſed are thoſe that thus die in the Lord, (though by the world called and accounted phanatick) waiting for the brightnes of his ſecond comming. He that hath ears to hear, let him hear.

To shut up thē and cloſe the miniſtry of the day of Chriſts firſt appearance, as after this manner the Redeemer hath bin lifted up in it, and the work of common and temporary as well as of peculiar and eternall Redēption hath bin wrought by him and made manifeſt to all ſorts of men and of beleevers in the world, we shall now come, in the next place, to a diſtinct conſideration of the fourth and laſt generall head of enquiry, above mentioned in this diſcourſe, which is, concerning the very being, life and conſtitution of the new creature, or that immutable ſtate in righteouſnes and glory, that begins in the day of Chriſts firſt appearance, and is perfected by his ſecond.

4. The fourth generall enquiry then is about the immutable ſtate of life and righteouſnes in the new creatures conſtitution, or that change which is brought upon man by the new creation. The new creatures life is founded (as hath bin shewed) in the birth of the fathers love in the ſoule. Of this love are they born, who are by Chriſt the immortall ſeed, layd hold on, cleaved unto, and apprehended in that intimate and inſeperable marriage-union in ſpirit, which is never to be diſſolved; in the Covenant, ordered in all things and ſure, that is contracted in his perſon, between the father and the Son, through the holy Ghoſt.

Where ever this union is, there is Gods love; there is Chriſt inſeperably united to that ſoule for good. And although this kind of life and union, do lie hid and concealed (as it may) for a long time, aſleep in the veſſell of the mind, as Chriſt was in the ship when it was in danger to ſink with the waves, yet by it is the ſoule Kept and ſeperated to the Lord, as Paul was from the womb, notwithſtanding which he walked as a Phariſe, nay, as a perſecutour of the true church, till this ſeed of Gods love revealed itſelf in him. This is the firſt degree of the new creatures hidden and concealed ſtate, and this foundation of God is ſure; for he knows who are ſealed with this his living ſeal from the womb, though neither as yet themſelvs know it, or any other, but only the Father and the Son.

The ſecond degree of new creature life, ariſing from the immortall ſeed of Gods love, ſealed as yet and concealed in the heart of the beleever, is, as it yet lies undermoſt and at botome, ſuffring Eſau the elder brother to come out firſt into view. It gives way to the reſtoration-work which puffs up the flesh, in making the ſpirit of the naturall man full and rich in his firſt abilities of pure nature, and exerciſe of his freewill. Such a ſaint girds himſelf as peter had done, when he went whitherſoever he would. He wil be a very active, couragious follower of Chriſt, whilſt he works miracles and all the world runs after him; yea, he will promiſe faire alſo to goe even to priſon and death with him; but in the hour and power of darknes the faith he acts upon this bottome, and all his other graces faile and abide not the triall, unleſſe the ſeed which lies undermoſt, appear and shew forth its preſerving, overcomming, and never failing power.

In this 3d ſtate or degree of new creature life, we are with the Corinthiaus, ſuch as are carnall and babes in Chriſt, but cannot properly be addreſſed unto as ſpirituall Chriſtians. We are ready in this ſtate, with good Samuel, to ſay of Eliab the elder brother, ſurely the Lords anointed is before us, in the reſtoration-work, wrought by the ſpirit of Chriſt in our ſoules. We are little aware that the true David, the man after goes owne heart, the inward man, which feeds upon that which is not corruptible, lies hid and is not yet ſeen as he is, but under a veyle only and as through the latteſſe. In theſe, true ſaving faith is but weak and low, not knowne rightly to themſelvs, but upon grounds that may and will fail them.

A third ſtate or degree of this new birth and new creature life, is, when upon being found triall-proof, the love of God comes to ſpread itſelf abroad in the heart by the holy Ghoſt; when the ſeed which is at the bottome and lies undermoſt, works and removes out of the way, him that lets, every impediment and weight that preſſes downe. It comes now to circumciſe the foreskin of the flesh, which is the cover and veile under which it hath layn ſo long hid, bringing under and laying low the fleshly man in us, teaching him ſubjection and shewing him that law, by which the elder is to ſerve the yonger and come behind, but no longer to lead the way or be preferred before him. For the naturall man to come under this diſcipline, is the great croſſe which is ſo fiery and dreadfull to flesh and blood; the cup, which, if it were poſſible, every one would avoyd. But, 'tis by this means, that the naturall man is made ſubject, and becomes a meet veſſell for the uſe of his Lord. And now, when we are thus in weaknes according to the flesh, moſt low, broken, and crucified, then are we ſtrongeſt after the ſpirit; and the work of faith ſpringing up with vigour, is fulfilled in us with power; ſo comes it to be cleerly ſeen to ourſelvs, though yet very much hid, as to others. When it hath once rooted and grounded the inward man in this love, it will diffuſe the good ointment to the very shirts of the garment, and cloath the beleever with change of raiment, that as the ſoule is made all glorious within, the outward man may be glorified alſo, and Chriſt not only admired in the heart, but glorified in and by the mouth of the ſame beleever, which is the fourth degree of new creature life.

This fourth and laſt degree of the perfecting of the love of God in us; is reſerved to the day of Chriſts ſecond appearance, called alſo the day of the manifeſtation of the ſons of God, which we shall now in the next place enquire into and apply ourſelvs to ſearch after, according to ſuch diſcovery thereof as God hath bin pleaſed to make knowne. By way of preparation to this enquiry, let us take notice of what we find deſcribed and foretold of it, by the Prophet Hoſea, chap. 6. v. 2, 3. After two dayes he will revive us, that is, in the end of the ſecond day. In the third day he will raiſe us up, and we shall live in his ſight. Life from the dead, and immortality shall be brought to light in us. The day of Chriſts Kingdom in the ſpirit, (conſidered, as the going forth of it is prepared as the morning, which encreaſes more and more to a perfect day) diſtinguishes itſelf into two diſtinct ſeaſons. It comes upon us and to us as the raine, as the former and the latter rain upon the earth. In the former, it is a Kingdom of patience; in the latter, a kingdom of power. The Kingdom of Chriſt in ſpirit, is that ſtone, which whoſoever falls upon, shalbe broken to peices, or they shall ſplit and break themſelvs in peeces that fal upon it, whilſt it is yet but the Kingdom of his patience, in himſelf or his ſuffering ſervants, who amidſt all their ſufferings in the flesh, do remain in ſpirit true members of the Kingdom of the ſtone, lively ſtones of Chriſts ſpirituall building, abiding firme and unmoveable under all trialls of perſecutiō and oppoſition. But on whomſoever this ſtone or Kingdom of Chriſt shall fall in the day of its power, when it becoms a mountain filling the whole earth, it shall grind them to powder. It will make them as the chaffe of the ſummer threshing floore, which the wind of Gods juſt anger will ſo carry away, that no place wilbe found for them.

The beginning of the third day (mention'd Hoſ. 6.) ſeems cleerly to be about the time of Chriſts aſcenſion, and day of Pentecoſt, when the former rain of the ſpirit came downe; or ſome few years after, at the final ruin of Jeruſalem and the jewish Kingdom. To know the certain period of the ſecond day and beginning of the third, will much conduce to the better forming of our judgments, as to the ſeaſons of this Kingdom, that are yet to come. We may hereby alſo gain ſome ſight into the two dayes that are paſt, and the diſtinguished parts of time that the holy Ghoſt does intend and ſignify to us by thoſe two former dayes.

By the ſecond of them, it ſeemes very evident that the day of Abrahams naturall ſeed, continuing a nation and viſible church, owned by God as a peculiar people above all others, is certainly intended. Yea, in ſome reſpect we may carry up this day of Abrahams naturall ſeed, as high as shem, the bleſſed Son of Noah, in whoſe loyns and under whoſe bleſſing Abrahams ſeed are comprehended; Gen. 9:26.27. Bleſſed be the Lord God of Shem. and Canaan shalbe his ſervant. The true and right iew is here diſtinguished from all the wicked, hardned world. 2dly. Tis ſaid, God shall en large or perſwade Japhet to dwell in the tents of Shem, or in the ſame ſpirit of faith, and thereby become a fellow citizen with the Saints, and of the houshold of God. But if this be not admitted, the date of the beginning of this day cannot be denied, according to Stevens computation, (Act. 7.8.) to have bin, at leaſt, when God gave to Abraham the Covenant of circumciſion. And ſo Abraham begate Iſaac and circumciſ'd him the eight day. And Iſaac begate Jacob, and Jacob begate the twelve Patriarchs, that were the originall heads of the twelve tribes, the Iſraelits, to whom perteined the adoption, the glory, the Covenants, the ſervice of God and the promiſes, whoſe are the fathers, even from the beginning of the new world after the flood; and of whom, as concerning the flesh, Chriſt came, who is over all. God bleſſed for ever, Amen. By his comming, he gave a revivall to Gods work in the midſt of its dayes, (Hab. 3.) or in the end of the ſecond day; and by his death, ended alſo that whole diſpenſation of the circumciſion, relating to the naturall ſeed of Abraham and the Moſaicall miniſtry.

The ſecond day being thus found in its beginning as well as ending, it will not at all be difficult, from the beginning of that, (eſpecially if conſidered as from the time of Noahs beſtowing the bleſſing upon Sem) to fill up the ſpace of time, of which the firſt day conſiſts. And therein shall we find the continuance of another line, wherein God declared himſelf for the propagating and carrying on of the holy ſeed of the church. For after the death of Abel, that was murdered by his brother Cain, Adam knew his wife againe, and she bare a ſon and called his name Seth; for God appointed him as another ſeed, in ſtead of Abel whom Cain ſlew, Gen. 4:25.

This holy ſeed from Seth downwards, in way of diſtinction from the reſt of the world, paſſed under the name of the Sons of God, calling themſelvs by the name of the Lord, and continuing ſo to do, as we find, (Gen. 6.) till the flood came and drowned the old, corrupted, apoſtate world. This reduced the holy ſeed to a new root and ſpring, in the perſon of Noah, an heir of the righteouſnes which is by faith. Hereof he gave the proof, in preparing an ark, at Gods command, to the ſaving of his houſe, thereby condemning the world, that ſlighted and rejected that way of being ſaved.

Theſe are the two dayes, in the end of the ſecond whereof, we have bin revived by the comming of Chriſt in the flesh, dying for our ſins, and riſing againe, according to the Scriptures.

It remains now therefore to ſearch out, if we can, what is the tract of time, meant by the third day, which is the day of the continuation of Abrahams ſeed, as they are Chriſts. And he that ſanctifies and they that are ſanctified are all of one; He that begets and they that are begottē are the one ſeed that are the Sons of Gods abſolute and, unchangable choice and love. They are born, not of blood, nor of the will of the flesh, nor of the will of man, (no not of the Son of man himſelf, as ſtanding in his owne will, or exerciſing his owne humane freedom, ſingle) but of God, or of the Son of man, as he and the father are one, having as it were but one will betweene them. Of this holy and good will they are begotten, being taken out of their owne wills, and made to ſtand and live in the will of the Son of God, as his reſigned humane will lives intirely in the will of his father. So come they to be one with him as he is one with the father.

This ſeed are thoſe that are of Abrahams faith, being of the ſame ſpirit and walking in the ſteps of that typicall father, and of Chriſt himſelf, their father in ſpirit and Truth. Theſe are the true heirs according to the promiſe, and are called to inherit the bleſſing of Abraham, in the actuall receiving of the promiſe of the ſpirit through faith, the adoption of Sons, which makes them like David, a people after Chriſts owne heart. For the forming and bringing of them to this, God ſends forth the ſpirit of his Son, or his Son in ſpirit, into their hearts, by which thy cry Abba, father. Thus Chriſt comes to dwell in them and with them, purifying them in ſpirit as he is pure, to a like-mindednes in all things, with himſelf.

This ſpirituall ſeed who are Chriſts, (as the children of his Kingdom, the day whereof in ſpirit begins with his aſcenſion) are ſaid (Col. 3.) to be riſen with Chriſt in the affection and deſire of their minds, which is ſet upon things above. This renders them dead to things below, the ſeen things which are temporary and perishing, cauſing them by the eye of faith to eſpy out for themſelvs a life, and to find an ability to worke the righteouſnes, that is immutable. However hidden, weak and low this life and ability may be in the motion and activity thereof, for a ſeaſon, 'tis that that will never faile, as to the effecting in them a conformity to Chriſts death, and arming them to ſuffer in the flesh and to continue with Chriſt the ſeaſon appointed for his temptations and ſufferings, in the whole body of his true members and followers, as well as in himſelf. It prepares them to be his true witneſſes in a ſackcloth teſtimony, a ſtate of patience and perſecution from the world, as wel as afterwards to be the witneſſes of his power and great glory, when he shall come to be glorified in his Saincts and admired in all thoſe that do beleeve. During the ſuffering ſeaſon, they are patiently to undergoe all, approving themſelvs firſt to be faithfull witneſſes under this baptiſme of the croſſe, as they deſire to be found afterwards in the number of the two ſorts of his obedient children, that are to reigne with him; firſt, ſuch as are choſen out of the world into the common rank of ſons; ſecondly, ſuch as are choſen out of that choice, to be freinds and ſpeciall favourites. They are both of them appointed and prepared by the father, to ſit on thrones with Chriſt, the one at his right hand and the other at his left, when he shall come forth in his power and great glory, as may ſeem in ſome ſort to have bin perceaved by the mother of Zebedees children, in her untimely and over-forward requeſt on their behalf, Mat: 20:20, 22. She ſeemed deſirous to have them in the throne before they had drunk of the cup, and bin made partakers of the great tribulations wherein they were to abide with Chriſt, and all other beleevers, in them repreſented. This ſuffring ſeaſon is to hold, till the time of the Gentils shalbe fulfilled, for the treading downe and trampling under foot by the ſpace of 42. months the holy city and tabernacle of David that hath bin reared up amongſt them by the Apoſtles miniſtry, after it was fallen amongſt the jews; Act: 15. v. 16, 17. When it was fallen amongſt the jews, it came to be ſet up in the midſt of the Gentiles, a nation that for a ſeaſon did very affectionately bring forth the fruits of the goſpel. Thus the reſidue of men, (thoſe that were not regarded till the jewish nation was rejected and broken off from the good olive tree) were brought to ſeek after the Lord, even all the gentiles upon whom my name is called, ſaith the Lord who doth all theſe things.

This is the firſt act and effect of Chriſts reſurrection, or of that day in the ſpirit, upon the hearts and minds of the children of this his Kingdom, which is preparing them by the trialls allotted to them in the keeping the word of his patience, to ſit with him on his throne, and shine forth in the day of his power, not only as bright morning ſtars, but as the ſun itſelf in its ſtrength, in the Kingdom of their father.

The beginning of the whole day of Chriſts Kingdom, wherein he will have the word of his patience kept in faith and faithfull witneſſ-bearing, was without all queſtion, from the time of his Aſcenſion, according as it is written, Act. 1.8. Ye shall be witneſſes unto me, both in Jeruſalem and in Samaria, and unto the uttermoſt part of the earth. To like effect ſpake Ananias to Paul, upon his converſion, (Act: 22:14, 15.) The God of our fathers hath choſen thee, that thou shouldſt know his will and ſe that juſt one, and shouldſt hear the voice of his mouth, that thou mayſt be a witneſſe unto all men, of what thou haſt ſeen and heard. And although there be ſomething in this converſion of Paul, which is extraordinary, as to his unction and miſſion into the miniſtry and office of Apoſtleship, yet this deſcription of the Apoſtles converſion hath that in it, as to the eſſentiall parts of it, which is common to all the ſpirituall ſeed of Abraham. For firſt, they are all choſen to know the will of God; ſecondly, to know it by the ſight of the juſt one, Chriſt in ſpirit, through faith; thirdly, to heare the voyce and underſtand the language of the ſpirit of Chriſts mouth, by the eare that is given them to hear what Chriſt in ſpirit ſaith to the churches, or to particular members of his body; fourthly, to be witneſſes according to their meaſure and degree of light, in their ſtations and callings, of what they have ſeen and heard.

In this ſence, the whole ſpirituall ſeed of Abraham are Chriſts witneſſes, ſpecially ſince his aſcenſion, from which time he began to be ſeen by them in ſpirit, and to ſpeak to them from heaven, by his indwelling preſence in their hearts through faith. True beleevers (as hath bin opened) are of two ſorts or degrees. Both of them are free-born ſons and citizens of the ſame heavenly Jeruſalem and holy city. Chriſt calls them his two witneſſes, and declares the ſackcloth teſtimony of his name which they are to bear, during the treading down of them the holy city underfoot, even by the gentiles of the outward court, for the ſpace of 42 months. But although that theſe two witneſſes were in being, and alſo engaged in the work of witneſſing what they had ſeen and heard, according to Chriſts commiſſion, immediatly after the comming down of the holy Ghoſt upon them, at the day of Pentecoſt, not only in Jeruſalem and Samaria, but alſo to the ends of the earth, yet the time of the treading them underfoot by the gentiles of the outward court, did not begin till ſome hundreds of years after, nor by the ſame reaſon could their ſackcloth teſtimony begin, which had relation to that treading downe, and muſt needs therefore be contemporary with it. When once this began, it was to continue but 42 months, or 1260. years, from the very ſame time as that power that was to tread them downe, came to have its beginning as authorized or permitted to make war with them, and bring them under. To the Beaſt which all the world wonder'd after, and fear'd to make war with, was power given to continue 42 months, that he might make war with the ſaincts, and overcome them; Rev. 13.7.

Who or what this beaſt is, was long agoe made knowne to Daniel, and by him foretold and deſcribed, ch: 7:23, 24. It is ſaid to be the fourth beaſt, ſignifying the fourth Kingdom or univerſal oppreſſing power, that should be on the earth, over the ſaints of God, and that should come in proceſſe of time, to ſtand up in a diverſity from all the other three Kingdoms, or univerſall monarchies that had gone before it. This conſiderable variation did come to paſſe and shew itſelf in a horn of remarque and note by itſelf, that upheld the ſame oppreſſing power and principles againſt the ſaints of the moſt high, (for the treading downe of the holy city) that the other three had don before, but under a new forme or name of Chriſtian, which they had never owned.

On the account of this name or outward profeſſion of Chriſtianity, which the fourth beaſt came to make in the courſe of the little horne, he plucks up by the roots the worship and many prophane cuſtoms that had bin cleaved to, owned and practiſed, during the reigne of meer down-right heatheniſme, all the time of the three former Kingdoms, Babylonish, Perſian, Grecian, as alſo a great part of the Romane, till this fourth Kingdom or univerſal monarchy came to be headed with the little horne, under the ſtyle of univerſall Bishop or cheif preiſt, when the Romane empire that had bin heathenish, came to divide and ſinke downe into ten horns or Kingdoms, all agreeing yet in this, to give up their power to the little horne, in acknowledging the papacy and univerſal Rule over them in ſpiritualls, by the Bishop of Rome.

Theſe ten Kings, with their civil power, thus uniting under one head, as to ſpiritualls, do together with their head conſtitute that courſe and ſtate of the fourth monarchy, under which it is called the little horne. Now when the time of this combination began, is ſomewhat difficult to ſay, exactly, and to a year. But if the beginning of this little horne be once rightly found out and ſtated, it will not be difficult to ſay when it shall end, or when the witneſſes propheſying in ſackcloth shal end, which muſt be at the ſame time. For the 42 months of this little hornes continuance in its perſecuting power and war on the ſaincts (who propheſy all the ſame time in ſackcloth, as a deſpiſed, rejected remnant of outcaſts) are according to the true meaning of the holy Ghoſt, to take their date and beginning from that conſpiracy or combination of the ten hornes, uniting in one preiſtly head, as to ſpiritualls.

Concerning the Riſe then of this little horne, we may ſafely aſſert,

1. That there was a time certaine, when the papal power did begin, and that time was after the diſſolution of the Roman empire, as it was meerly heatheniſh. And this power was as the corner ſtone, to cement and build up the ruins of the Roman empire into ten Kingdoms, bearing the name of Chriſtian, and acknowledging the ſupremacy of the pope.

Secondly. That ſo ſoon as this power was firſt in being, the power which hath made war with the ſaincts ever ſince, did begin. For theſe ten Kingdoms, with their Ghoſtly father the Pope, have ever ſince bin treading down and keeping under the holy city, or true citizens of the heavenly Jeruſalem, neceſſitating the two witneſſes, if they will propheſy at all, to do it in ſackcloth, that is, under great perſecution and tribulation.

Thirdly, It is evident, that from the time of ſuch beginning of the power of Daniels little horne, or laſt branch of the fourth Kingdom upon the earth, the ſackcloth Teſtimony of the witneſſes did alſo begin. And after the continuance of the one and the other for the ſpace of 42 months or 1260 years, the day of the Kingdom of Chriſts patience is to expire, and the time of the witneſſes propheſying in ſackcloth is to be no longer. But in ſtead hereof, the time of the lambs wrath is to come and be revealed from heaven againſt all this beſtiall domination over his ſaints, and he will openly take to himſelf his great power, and reigne. He will ſet up his Kingdom over the heads, or on the top of all the other Kingdoms, and Rule with his ſaints or the earth, one thouſand yeaves; Rev. 20. In order and by way of preparation to this, Chriſt comes in the latter rain of his ſpirit upon the earth, to gather the harveſt of the world, and keep the laſt and great feaſt of Tabernacles, to which the true ſpirituall Iſraelits amongſt jews and Gentiles are invited, Zech: 14:16, 21.

Theſe then are the two diſtinct commings of Chriſt, wherein he comes to his people, as the former and the latter raine, in this third day, that is the day of his Kingdom in ſpirit; the day, wherein firſt he shews his royall patience and forbearance towards his worſt enemies, and the day wherein ſecondly he shews forth his royall power and univerſall, irreſiſtible command in earth as well as in heaven. The one as well as the other of theſe dayes, (or parts of the third day above mentioned) do belong to this great Kings making himſelf knowne, even as he is the Son of man, ordeined by God to judg the world in righteouſnes.

But it may be demanded, ſince both theſe make but the one day of Chriſts Kingdom in ſpirit, called in Hoſea, the third day, wherein he hath promiſed to raiſe up the children of this his Kingdom, and cauſe them to live in his ſight; how comes it to paſſe, that during the long time of Chriſts firſt appearance, in the Kingdom of his patience, the true ſaincts are in an outwardly ſuppreſſed and afflicted condition, as inhabitants of the duſt, trampled under foot by the powers of the world?

The anſwer is eaſy, by this short and cleer diſtinction. The raiſing up or reſurrection of them to live in his ſight, which Chriſt promiſes, is twofold.

1. Such a rayſing up, as is wrought inwardly in their minds, directing them to the ſight of things above, and faſtning their affections and deſires accordingly, binding them up in the life which is hid with Chriſt in God. This firſt kind of reſurrection is knowne and experienced in themſelvs, by the renewings of their inward man day by day, under the perishings and decayes of their outward, when they are looked upon as in the grave, in a very ſad and low condition, by the eye of the world;

2. But ſecondly there is a raiſing them up to live in Chriſts ſight, diſcernably to the very eye of the world. At that ſeaſon, glory and honour shalbe put upon their very outward man, and they shalbe called to ſit downe at Chriſts right and left hand, in the Kingdom of his power, to the viſible treading all their enemies under their feet, like mire in the ſtreets. They shall alſo adminiſter healing and refreshing to the whole creation of God. For in this ſeed, all nations of the earth shalbe bleſſed, and the very creature freed from the bondage of corruption.

The promiſe then of raiſing up the true children of the Kingdom, shalbe made good both theſe wayes, and that ſucceſſively, the one after the other, as will appear in its proper place, when the day of Chriſts ſecond appearance in ſpirit, shalbe particularly ſpokē to. But in this, the ſcripture is very poſitive, and expreſſe, that untill we be children of the reſurrection in the firſt of theſe reſpects, during the ſeaſon of ſuffering with Chriſt, we shall never be children of it in the ſecond. If we die not or ſuffer with him now, we shall not live and reign with him thē. It therefore highly concerns us, even as much as to make our calling and election ſure, to have the certain and cleer diſcovery, yea and practicall experience of what it is that makes the children of the reſurrection in the firſt ſence. For over thoſe only that are ſuch, the ſecond death will have no power. And they alſo are of two ſorts, being found in a firſt or ſecond degree of life from the dead, which is wrought out in Chriſt, as he is the Son of man. In the firſt of theſe, they are made sharers with the holy angels, in their atteinment and fruition of God, and goe no higher. But in the ſecond, they are sharers with Chriſt in that higher atteinment and fruition of God which he hath as he is the engraffed WORD, and is admitted acceſſe to the very ſimilitude and shape of God in his owne proper forme.

Man by his owne voluntary ſinfull act, hath concluded himſelf, and God by his judiciall act hath concluded all men under the death of ſin and unbeleif. In theſe chains might man juſtly have bin left by God for ever, bound up in an alienation of mind from all good. But by the tender mercies of God in the redeemer, he is viſited by the power of that voice of the ſon of God, which raiſes him out of the grave, awakens him out of this deadly ſleep into which he is not at firſt ſo deeply plunged, as to be irrecoverable and without remedy. This death is properly of the mind, as become the ſervant of ſin; and it is not only that, by which the ſpirit of the mind is gone out from its ſubjection to the law of God, and hath given up itſelf to the rule of the declared enemy of God, the ſpirit of darknes that rules in the children of diſobedience; but it is alſo that, by which the outward man of the heart, (called, Coll. 3. the members of the mind, that are upon the earth) withdraws itſelf from its due ſubjection and conformity to the dictates of right reaſon (that are ſuggeſted to it from time to time, by the enlightned ſpirit of the mind) and gives up itſelf to vile, ſenſuall luſts and affections, that carry the whole man captive to ſin and death, to commit all iniquity with greedines, and run into all manner of unrighteouſnes.

The mind which in both theſe reſpects is dead, is a downright ſervant of ſin, and is free from righteouſnes, or hath freed itſelf intirely from under its command and Rule, as it is written; know ye not, that to whom ye yeild yourſelvs Servants to obey, his Servants ye are to whom ye obey, whether of ſin unto death, or of obedience unto righteouſnes?

The freedom wherein man was at firſt created, was ſuch as whereby he might freely and voluntarily fix himſelf, or rather be fixed in the ſervice of righteouſnes through beleeving, or in the ſervice of ſin by unbeleif. By the one he might have bin for ever free from all danger or poſſibility of ſerving ſin, or turning from the ſervice of righteouſnes. By the other he might in ſuch manner free and diſcharg himſelf from the ſervice of righteouſnes, as never to be receaved into it againe, but be for ever condemned to the unchangeable ſervitude of ſin, as his punishment.

The firſt uſe man made of this primitive freedom, was to free and turn himſelf out of the ſervice of righteouſnes, and yeild up himſelf in ſubjection to ſin. And the work of Chriſt the redeemer is to turn him back againe from the ſervice of ſin and power of Satan unto God, ſetting him in as good a condition as at firſt: yea farther, to free him for ever from any poſſibility of becoming a ſervant to ſin any more, if the fault be not in himſelf. This reſtoring, renewing and regenerating of man, by the power and workmanship of the redeemer, in whom we are anew created unto good works, is frequently tearmed in ſcripture, a reſurrection, or quickning from the dead. But now, this renewing work, flowing from the ſpirit of Chriſt into fallen man, admits of ſeverall meaſures and degrees, which are accompanied with anſwerable operations and effects upon the mind;

1. It turns man back againe from ſin to righteouſnes, conferring upon him the uſe and exerciſe of his free will in Gods ſervice, upon the like tearms of mutability, as he had it at the firſt creation thereof. And to be thus anew created in and by Chriſt Jeſus, unto good works, is (in a degree and meaſure) to be quickned with Chriſt, and raiſed by him from the death of ſin, as ſin is the tranſgreſſion of the law. They that are under this worke and chang, wrought by Chriſt upon their hearts, are yet but under the law, or under the rule and command given by God in the firſt Covenant. This miniſtry of the ſpirit of Chriſt, doth in Scripture paſſe under the name of Moſes, John Baptiſt and Eliah, as the voice of the meſſenger going before, but not the voice of the Son of God himſelf, in his owne perſon.

2dly, Therefore, there is a farther and an additionall work to this, (which ſuppoſes this chang firſt to be wrought) the operation whereof, is to make this a repentance never to be repented of, this chang unchangable, by bringing the mind into that better ſtate of fredom, which is for ever excluſive of ſin, or of any poſſibility to chang and return to the ſervice of ſin againe. This ſecond work enlarges the firſt, making it more entire within itſelf then ever it was, in yeilding ſubjection to righteouſnes, as transform'd into the whole will of God, with an impoſſibility to chang, or turn in affection from it. This is properly the workmanship of the Son himſelf, called Regeneration, which carries in it the fredom with which the Son makes all thoſe free indeed, whom he cauſes to receave him in this gift of himſelf to them, likening them unto himſelf in that lowly, meek, and ſubjected frame of ſpirit, wherein as the Son of man he is prepared to ſe God, and to do alwayes that which is welpleaſing in his ſight.

Thoſe that are under this ſecond work, are properly beleevers, having faith of the right kind, ſaving faith. And they are therein created by Chriſt Jeſus unto good works, with another manner of will and ſpirit then thoſe are of, that are but reſtored only unto the ſervice of righteouſnes, and chuſe there to be left, to work out their owne ſalvation in the ſingle principles of their rectified nature and free will. For in them, that freewil offering (Rom. 12.1.) is made, the life of that flesh is offered up in ſacrifice, which the law of faith commands, as the only way to exclude boasting or a being puffed up in the ſervice of righteouſnes; and indeed, to exclude all poſſibility of finall relapſe from God, or returne to the ſervice of ſin.

This flesh that would live in us, is the power we have to luſt and deſire, move and act of ourſelvs, in the uſe and exerciſe of our primitive free will, either to good or evill, as likes us beſt. This freedom may either be taken away from us by force, or we may be brought through a principle of love begotten in us, of our owne choice to reſigne it up, into the hands of another, ordeined of God thereunto, to keep and manage for us. This is that, Chriſt tells us; (John 6:37, 40.) All that the father giveth me, shall come to me; and it is his will, that of all that he hath given me, I should loſe none, but raiſe them up againe at the laſt day. For I came downe from heaven, not to do my owne will, but the will of him that ſent me. And this is his will, that he that ſeeth the Son (as he lives, not in his owne will, but in the will of the father) and beleeveth on him, (living in the will of the Son, and not in his owne will) should have everlaſting life, and be raiſed up at the laſt day.

To be taken off then by this gift and drawing of the father, from all deſire to live in our owne will, or be at our owne arbitrary, ſingle choiſe and diſpoſe; and to be made willing and contented to live in the will of Chriſt, to be built up in a conjunction of ſpirit, a unity and ſimplicity in the motion of our will with his, will enable us truly to ſay with the Apoſtle, that now, not we live, but Chriſt liveth in us; and the life that we now live in the flesh, or as yet in the mortal body, we live by the faith of the Son of God, who loved us and gave himſelf up to death for us, that he might bring us thus to live in and with him. The life that we thus live, is through his enlivening and inspiring motiō, who for this very ēd gives himſelfe to us in ſuch an intimate and unchāgable uniō, as makes him our very life, or the activity and ſtrength through which we act and live. Chriſts thus being given to us and receaved by us, amounts unto true regeneratiō, and our being made willing to give up ourſelvs thus unto him is the preſenting our bodies, or luſting fleshly mind, a living ſacrifice, that is holy and acceptable to God. This is to make our living ſoule an offering or reaſonable ſervice to God, even the freewill offering of thoſe reaſonable firſt created powers of diſcerning and deſiring, (which however refined, do remaine yet corruptible, till the tranſforming work of true regeneration hath paſſed upon them) and this with Abel's, is reputed by God (and therefore certainly in itſelf is) a much more excellent ſacrifice then that which Cain offered, or indeed can be offered by any that retaine the life of their owne will, as the principle of all their motion and activity in Gods ſervice, be it otherwiſe never ſo conform to the letter of the commandement.

They that are under this ſecond work and chang, have the Son of God in them, ſo as to be himſelf the keeper of their ſoules, by oath never to part with or give up his intereſt in and Rule over them, unto any but the father. After this manner to receave, have and poſſeſſe the Son, is to beleeve and have life eternall, by the new and everlaſting Covenant. And not thus to receave the ſon, is the unbeleif, which when once it takes root, ſprings up with that bitternes and enmity againſt the principle, operation and Teſtimony of ſaving faith in true beleevers, (and ſo againſt Chriſt himſelf, who rules in their hearts by faith) as amounts in concluſion to the very ſecond death. For it carries them on, in to that irrecoverable impenitency and hardnes of heart, for which God ſwears, they shall never enter into his Reſt.

To be quickned and riſen with Chriſt in this ſecond work and chang, wrought in the ſoule by him, is that reſurrection into life which never is to ſe corruption or change more. And he that is thus borne of God, doth not commit ſin, that is, the ſin of unbeleif above mention'd, becauſe his ſeed remaineth in him, which keepeth him from ſo ſinning, and the evil one toucheth him not. This heavenly, immortall ſeed and birth of the life that is incorruptible, keeps the beleever in all trialls and temptations, fixed like a rock, and as mount Sion that cannot be moved from holding faſt the confidence of a lively hope, to the end. Yet where this reſurrection and immortall life is in the ſeed, it does not ſuddenly appear or shew itſelf in its owne likenes, according to the mightines of the power that works in us. But however, it is the power of faith, through which we are kept unto ſalvation. It is that, which (after we have paſſed over the day of temptation, the ſuffering ſeaſon) will be ſure to come forth in its powerfull operation, and make us perfect, ſtablish, ſtrengthen and ſettle us. Hence is it that Chriſt ſayes, if we have faith, (that is, of the right kind) but as a grain of muſtard ſeed, we shall find it to be of ſuch a growing, encreaſing nature, that though it be not preſently discerned, yet by it shall we be at laſt enabled to remove mountains, and nothing shalbe impoſſible unto it. This is Chriſts meaning alſo, when he ſayes, that he will raiſe up ſuch beleevers at the laſt day, that is, in the day appointed for the manifeſtation of theſe Sons of God, in which they shall appear as indeed they are, to every eye. And the eye that ſees them shall acknowledg them: the eare that heares them, shall bear witnes unto them, that they are the ſeed that God hath bleſſed, not only by ſtrengthning them with might in the inner man, and rooting them in love, but viſibly raiſing them up in his power, to the rendring of them mighty in word and deed. With this kind of reſurrection, that shalbe viſible in the eyes of enemies and all beholders, it is, that Chriſt will raiſe up the ſons of God (before deſcribed) and cauſe them to live in his ſight, in this third day, at the breaking forth of the brightnes of his ſecond perſonall appearance, as the Kingdom of his power, with which (as with the latter rain) he will viſit and refresh the habitable part of his earth, and at ſame time, burne like an oven, in flames of fire, to the conſuming and deſtroying of all his adverſaries.

The way that God will take to make his ſons manifeſt in this day, is by a powerfull work of redemption that shalbe wrought and paſſe upon the outward as wel as inward man of the heart; upon the ſpeaking, acting powers, as well as upon the underſtanding and intuitive faculties of the mind, to the freeing of them both from the bondage of corruption, and ſtating the whole perſon of the beleever in the glorious freedom of righteouſnes and true holines.

7. This shalbe effected, firſt, by the miniſtry of the holy Angels, as the Elias that is to come, who like the foure winds of heaven, shall breath with their influencing gales of propheſy upon the ſpirits of all men, but eſpecially upon beleevers, to the gathering them up into a life of ſpirit, and cauſing them to be (as it were) abſent from the body, in order to be preſent with the Lord, whilſt yet in the body;

2. Secondly, This work shalbe carried on by the revelation of the ſon himſelf from heaven, for the changing of our vile bodies into the likenes of his moſt glorious body.

We find (Mark. 1.1, &c.) that John Baptiſts miniſtry, though but the meſſenger ſent before Chriſts face, to prepare his way in preaching the baptiſme of repentance for the remiſſion of ſins, is called the beginning of the goſpel of Jeſus Chriſt the ſon of God. And the Evangeliſt luke (chap. 1.15.) deſcribing that which qualified John for his miniſtry, tells us in the words which the angel ſpake to his father Zachary, that he was filled with the holy Ghoſt from the womb, for the rendring him a fit meſſenger to usher in the comming of Chriſt in the flesh, by going before him in the ſpirit, and power of Eliah, whoſe work is to reſtore all things, making them right and ſtreight; but he is to leave the work of regeneration, and miniſtry of the new creature being and life, to the ſon himſelf.

Pilgrimage to the Land of Promise, Treatise (3 of 4)