Pilgrimage to the Land of Promise — Henry Vane

Pilgrimage to the Land of Promise · Henry Vane

This door unto ſin is kept open, ſo long as mans naturall freedom continues with him, either as receaved at firſt, before the fall, or by way of reſtoration through the redeemers blood, ſince, which we shall ſpeake unto in its proper place. That which opens this door, is mans owne luſt, as it is written; Let no man ſay when he is tempted, I am tempted of God, for God cannot be tempted with evill; neither tempteth he any man. But every man is tempted, when he is drawn away by his owne luſt, and enticed. Thē, when luſt hath conceaved, it brings forth ſin; and ſin, when it is finished, brings forth death.

The mind of God is above all temptatiō to evil. The mind of man is not ſo, (though formed in Gods image) whilſt he is yet under the law and its dominion, and hath not atteined unto nor bin brought under grace. So long then as man lives in, and will not part with his primitive, natural fredom, nor reſign it through faith, in exchang for a ſecond gift of it from God, in a better kind and way, he is ſtil under the dominion of the law; and not only accountable for the breaches of it and tranſgreſſions againſt it, but under the inevitable condemning and revenging power thereof, that wil firſt or laſt execute the curſe threatned upon all evil doers. But he that is under grace, is become dead to the law, being crucified with Chriſt, or faſtned and bound by the power of the death and croſs of Chriſt, with ſuch a bent of mind and hatred againſt ſin, as nothing can alter or chang: and is ſo quickned and made free and a live unto righteouſnes, as nothing can hinder the courſe and duration of it. By this means the door of the mind is ſo fixed and faſt shut againſt all ſin, as it is not in the power of the gates of hel, ever to ſet or break it open more.

In the mind of man, we are to acknowledg (as hath bin already intimated) two parts; 1. the ſpirit of the mind, the ſuperiour and intellectual part, equalizing man with angels. 2dly, the ſenſitive and inferiour part, which abaſes man into the likenes and into a kind of equality with the Beaſts; and is indeed, capable to make him a beaſt, yea, actually, and that too generally, does make men ſo. This inferiour part of mans ſpirit, is as the door of his mind, the mouth or inſtrumēt of its cōverſe, inward or outward and in diſtinction from the firſt and ſuperiour power (the ſpirit of the mind) is called in ſcripture, flesh, or the ſenſuall and living ſoule. Hēce that of the Apoſtle, Rom. 7.25. So then I myſelf, with my mind, do ſerve the law of God: but with my flesh, the law of ſin. So alſo our bleſſed ſaviour, obſerving the fleshly drowſines of his diſciples, that they could not watch one hour with him, at ſuch a pinch of ſtraits as he then was in; the ſpirit (ſays he) is willing: but the flesh is weak.

This was the luſting flesh in mā, evē in paradiſe, whilſt in his innocēcy; and through its weaknes, was the door of the mind ſet open to let in temptation and ſin. For it is ſoon taken and deceaved, and is weak in reſiſting evil. And it is as ſoon weary of weldoing, if the way to perſevere in weldoing, be through the croſſe and all kinds of ſtreights, hardships and diſappointments unto the flesh, even to this fleshly and ſenſual part of mans mind. For no ſooner does this come into activity and liberty, by the conjunction and fellowship it is taken into, with the intellectual and ſuperiour part, the ſpirit of the mind, but it is apt to run wild, fly out and grow untamed and extravagant, as that which loves not to be accuſtomed to the yoke, and held in ſubjection to the ſpirit of the mind, as that is ſubjected to the law of God. It is apt to judg itſelf wiſe enough to make its owne choice, and to truſt to its owne ſingle judgment in all its actings. And in caſe it be croſs'd and not complied with by the dictates of right reaſon in its ſuperiour part, 'tis apt to murmure and be ſullenly rebellious, ſo as to forbeare to do its office and duty to its head and Lord, the ſpirit of the mind. In order to bribe off and gain the conſent and approbation of the ſuperiour and ruling power of the mind, to the way and courſe it deſires to take, it will invent many fair, ſpecious and plauſible pretences; make falſe repreſentations of things, faſcinating appearances, and miſts, to delude and blind the ſuperiour diſcerning of the mind. It will turne every ſtone to obteine its end, ſpreading before the ſpirit of the mind, flattering ſpeeches, as nets and bands, to take and enſnare it, as the ſtrong man Samſon was ſerv'd by his Dalilah. This demeanour and practice of the woman, the female and inferiour power of the mind, towards its Lord and husband, the ſuperiour, is moſt lively deſcribed by Solomon, Eccleſ. 7.26. I find (ſayes he) more bitter then death, the woman whoſe heart is ſnares and nets, and her hands bands: who ſo pleaſeth God, (which without faith is impoſſible) shall eſcape from her; but the ſinner shalbe takē by her, he that is a ſinner through unbeleife. The ſpirit of mans mind, by refuſing and reſiſting that offer and work of the ſpirit of God, whereby it should be brought into a moſt free ſubjection and captivity to the law of faith, becomes a ſinner, and ſo comes to be taken by the nets and ſnares, the enticing words and pretences of its inferiour power, and in downright tearmes at length to be wholly captivated and ſubjected under the uſurped commanding influence of that ſenſuall life, it ought to rule over.

This was the luſting flesh in Adam, as alſo in Eve, before the fall, which the Serpent knew how to tempt and gratify. And ſuch did the weaknes of this flesh prove, that it was not able to withſtand or reſiſt the temptation. All that the ſerpent aim'd at, was but to prevaile with this flesh, to think itſelf ſo wiſe and ſufficiently able to move and act by the ſtrength and excellency of its owne ſingle judgment, as that it might ſafely undertake to doe what should be found moſt liking and agreable to its owne ſenſe, and refuſe the contrary, without being bound up to any neceſſary dependance upon or holding conformity and agrement in its actions, either with the right dictates of the intellectual part, or with the righteous rule of Gods law. This once obtein'd, Satan had his end. For he well knew, that (this being granted) all the reſt of the evil he deſired to bring into man, and by him into the world, would eaſily and quickly follow. And this was ſo pleaſing and gratifying a baite to the flesh, the aſſuming a power to direct its owne ſteps, take its owne courſe and way, that it was quickly ſwallowed downe by man, without any due deliberation or pauſe upon the matter, ſuſpecting no hurt as yet, till the luſt that thus was conceaved, came to be finished, and to take along with it the ſpirit of the mind, corrupting and ſeducing that alſo from the ſimplicity that is in Chriſt, and thereby turning the ſoule from the truth of God declared in his law, to the lie and deceit of Satan conceaved in his crafty ſuggeſtion. Thus by degrees was man brought to worship and ſerve the creature, that is, the devil, more then the creator, under whoſe law he was firſt made, and who is the only true God, bleſſed for ever.

Unto this the Scripture witneſſeth, Rom. 1:22, 23. Profeſſing themſelvs to bewiſe, they became fools: and changed the glory (WORD, or Image) of the incorruptible God, into an image made like to corruptible man, and unto birds, four-footed beaſts, and creeping things. This man came to, by preferring the counſell of a fallen angel, that was gratifying and deſireable food in the eye of flesh, before the holy law and commandement of the living and eternal God, which by the eye of his ſpirit or ſuperiour part of his mind, he ſaw and knew himſelf obliged to the obſervation of.

For this cauſe, God gives men up to the courſe and full ſway of their owne wills and vile affections, leaving them as bondſlaves to ſin and Sathan, children of wrath and diſobedience, in whom the Prince of the aire ſeats himſelf as in his throne, carrying them captive to his will. Mans continuance in honour and in Gods image wherein he was created, was but a very little while; He quickly found out and followed many inventions, contrary to Gods expreſſe command, written in his mind, as alſo ſignified by the ſundry peeces of the creation, and ſounded out by an audible voice to him, from God himſelf.

Sin, being (after this manner) the voluntary and free act of our firſt parents, not only conceaved, but finished in the diſobedience by them wrought, and perſected; the wages of it, which is death, they immediatly receaved. For being preſently alienated from the life of God, or the righteouſnes performable by them in that image of God wherein they were created, they became dead in treſpaſſes and ſins. The image of God in man was defaced, changed into an image (in ſome ſort) of the devil. All proneſſe and inclination of the will to good, was forthwith worn off and loſt, upon the fall; and not only ſo, but contrary qualities thereunto poſſeſſed the mind. Thus mans primitive freedom and alacrity to righteouſnes, was turn'd into vile ſubjection and ſervice to the devil, and to all manner of uncleane affections and unrighteous actions.

Nevertheleſſe, this ſudden and unexpected chang in man, (brought about by the ſubtilty and influencing power of the Serpent, by reaſon of the weaknes of the flesh, that diſcovers itſelf in mans mutable ſtate) is not ſuch, but that this deadly wound is capable of healing, and man capable of being thereby reſtored, yea, to be made not only as good but better then he was at firſt, through the vertue and efficacious power of Chriſts ſacrifice and death, which was not only a generall propitiation and atonement of ſins paſt, but alſo for the ſanctifying and purifying mans nature for time to come, after a more excellent manner through regeneration, then it was by creation. Unto this regenerate ſtate, our firſt parents were called by the voice and doctrine of the Goſpel, ſpeaking to them in and on the ſeaventh day, as the only way and means to have prevented the fall, and kept out ſins entrance upon the nature of man. For when God committed to the keeping of Adam, his owne ſoule, (in the good eſtate wherein he had ſet it, by making man in his image and after his owne likenes) it was not without a moſt ſpeciall charg, to keep this choiſe jewel ſafe and vncorrupted, at the peril of his very life, till chang'd into a better ſtate. This God required him to do, in the uſe of the beſt wayes and means that should be afforded him, even by taking faſt hold of inſtruction, not letting her goe; but keeping her as his life; yea, keeping his heart above all keepings, as that from whence are the iſsues of life.

To this end was the tree of life placed in the midſt of paradiſe, open to his ſight, that he might have the view of it. And by what was figured and ſignified to him in this tree, was it declared, how the keeping of his ſoule might be by another, even by the Son of God or by the Holy Ghoſt, the ſpirit of truth, dwelling in the heart by faith, which the worldly or fleshly mind does not, cannot receave, but by ſuch an act of abſolute reſignation of itſelf in obedience to the wil of the Son of God, as is more hatefull to it then the worſt of evils. Yet is there no other way poſſible for man to keep his ſoule ſafe for any long continuance, and in the houre of trial, when aſſaulted by the power of darkneſſe.

The counſel and inſtruction given by the word of the Goſpel in the tree of life, was, that if man found upon full debate and conſideration within himſelf, that he was not like to continue long ſafe in his owne hands, neither could with certainty keep himſelf pure and incorrupt as the law required, that then he would be content to accept for his guardian and keeper, the Son of God himſelf, in whoſe perſon the judgmēt and will of man is fixed, ſo as to be the corner ſtone to al the reſt of the heavenly and ſpirituall building, even the effectual means to fix and make immutable in righteouſnes both men and angels, that wilbe prevailed with to let him take the charge of ruling and keeping their hearts, in ſuch manner as pleaſes him. This is the only way for man to become free indeed, with a better freedom then that of nature, abovemention'd; even with the freedom wherewith Chriſt himſelf is firſt made free, as he is the ſon of man in heaven, who came downe from heaven before he aſcended up againe thither; John, 3.13.

This good will and gracious offer of the Son of God, figured out in the tree of life, our firſt parents either neglected and ſlighted, or the way of his keeping them did not pleaſe them, but the ſuggeſtions of Satan were rather hearkned unto, that they might ſafely leane to their owne underſtanding, as the beſt and ſureſt way to keep their ſoules ſafe. This underſtanding, how ſubject it was to be wrought upon and to turn from the truth (though fully convinc'd of it) by the inticing power of the flesh or the ſenſual and inferiour faculties of mans mind, hath bin already shewed.

Adams ſin then was not only and meerly the transgreſſion of the law, but was mixed with ſomewhat an ignorant rejecting and contemning of the offer of the Goſpel, which was the only ſure means to have tranſlated him (without ſin at all intervening) out of his righteous mutable ſtate into an immutability in righteouſnes.

But ſuch is (and was from the beginning) the tender mercy and long-ſuffering of God, our mediatour and Redeemer, to Adam's poſterity, even in their fallen ſtate, that he not only renews and repeats to man his former gracious offer of Salvation through faith, and the knowledg of himſelf in the Goſpel, but reveales over and beſides this, the means and way, how through faith in his blood, all mankind may be againe reſtored and obteine remiſſion of ſins. All that will, may returne againe by vertue of Chriſts death, into that mutable ſtate of righteouſnes and holines, loſt in Adam, as the common ſalvation and a forerunning diſpenſation to the gift of the ſon himſelf, according to the promiſe. And may it not reaſonably be expected that from the experience of the general love and good will which Chriſt hath thus shewed in common towards all men, that they should be eaſily prevailed with to give up their ſoules abſolutely into his hands, through that faith that is more precious then gold, unchangable and never failing, through the power whereof we are made more then conquerours over all enemies, even through him that hath thus loved us with an unchangable and everlaſting love.

For ſurely, in this God hath greatly commended his love unto all mankind, that when they were without ſtrength Chriſt died for the ungodly, or for all ſinners, whilſt yet in their ſins. Much more then will the current of his love run towards us, being once juſtified by his blood, that through him we may be ſaved to the uttermoſt from the wrath to come. For if when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, shall we be ſaved by his life.

This was in effect the voice and doctrine of the Goſpel, which God himſelf preached to our firſt parents, immediatly after their diſobedience, and at the very ſame time that he paſſed his righteous ſentence againſt them for their ſin, Gen. 3.15. In this Scripture God promiſes the ſending of his owne Son in the likenes of ſinful flesh, to condemn ſin in the flesh, and make atonement by the ſacrifice of it, that the righteouſnes of the law might be fulfilled in all thoſe who walke not after the flesh but after the ſpirit.

And moſt expreſsly and particularly is the Goſpel as wel as the law preached by God to Cain, Gen. 4.7. and in him to all mankind, whether ever they reap the ſaving benefit by it or no, as to life everlaſting, any more then he did. To him it is that God ſayes; If thou doeſt wel, shalt thou not be accepted? Is there not a meanes ſufficient and able to bring thee, even thee back againe into reconciliation and acceptance with God, through the ranſom that is paid in Chriſts blood? But if thou doeſt not wel, ſin lieth at the door, that is to ſay, the wages and punishment of ſin. And this yet is not all; For if thou objecteſt, what will it advantage me, to have ſins paſt remitted and the breach made up, if there be yet no effectual remedy provided and afforded, to prevent a relapſe into ſin (more fatal and irrecoverable then the firſt fal) and a provoking of God afresh, by reaſon of the unſubjectednes that the flesh or ſenſual part of the ſoule is apt to fly out into, and that prevailingly and finally, againſt the reſtored and anew enlightned ſpirit of the mind, as it fell out with man at firſt? To this God anſwers; it shall be ſubject to thee, and thou shalt rule over it. It shalbe given againe into thy hand and power to ſubdue and bring under, if the fault be not in thy ſelf. Why therefore art thou wrath? and why is thy countenance fallen, as if I were partiall in my dealing, and that my wayes were not equall?

Q. But what is it, does or can enable cain or any other man ſince the fall, to doe the good God ſpeaks to him of, and avoid the evil he forbids, as alſo to ſuffer according to the will of God, and that patiently, though for doing wel?

Anſw: Surely, there are means provided in and by the Redeemer, and the work of redemption given to him the promiſed ſeed to finish, which hath a vertue and ſufficiency to free and ſave all men from the evil, danger and curſe that is come upon them by Adams tranſgreſſion, and to reſtore them againe to their primitive ſtate of purity and freedom, if the fault be not in themſelvs. And when they are brought ſo far on their way againe, towards the end (for which they were at firſt created, and ſince redeemed) that is to ſay, the inheritance of life eternal; then is renewed unto them by Chriſt, the offer of ſaving them to the uttermoſt, paſt all danger of a relapſe, and of giving them that better fredom wherewith the ſon is willing to make them free indeed, unchangably ſubjecting them to the leading and Rule of his ſpirit, cohabiting in and with the heart that is regenerated, making it thereby fit to receave and entertein him, and bringing into it that ſtate of life, over which the ſecond death hath no power.

Hence is it, Chriſt is ſaid to be the ſaviour of all men, but eſpecially of thoſe that beleeve. And his will is, that prayer and giving of thanks be made for all men, of all ſorts and degrees, from the higheſt to the loweſt. This is good and acceptable in his ſight, who is the God and ſaviour, that gave himſelf a ranſom for all men, and who therefore will have all men to be ſaved, as leaſt, ſo far as to come to the knowledg of the truth, and have the offer of it, in a ſtate of free exerciſe of their will and arbitrary choice, that according as they are prevailed with, either to receave it in the love thereof, or to reject it as a ſtone of ſtumbling and rock of offence, hateful to them, they may obtein eternal ſalvation, or incur the pains of eternal damnation. And yet thoſe that are ſaved, are to acknowledg and experience, that it is of meer grace and not of themſelvs, nor of works, leaſt any man should boaſt. But it is wrought by the faith that excludes boaſting, ſetting up ſuch a workmanship or building in the heart of every true beleever, whereby he is created in Chriſt Jeſus unto good works, that are before prepared and ordeined of God, that they should walke in them. They therefore which truly and ſavingly beleeve in God, will be alwayes carefull to maintein good works.

Oh the great myſtery of Godlines, that reconciles abſolute empire and ſoveraigne command in one great king! He makes his abſolute dominion to conſiſt with the trueſt, beſt and moſt abſolute liberty of all his good ſubjects, as shewing, that in his ſervice is the moſt perfect fredom. To be left therefore by him, in ſuch a ſtate of fredom, which may either be loſt by us and given up to the will of another, or pluck'd out of our hands by the force of avenging juſtice, (juſtly condemning thoſe to perpetuall ſervitude, that deſpiſe and reject their owne trueſt fredom when offered to them) proves in concluſion the certain way to the greateſt ſervitude and moſt miſerable bondage we can bring ourſelvs into. His way is in the ſea; his path in the deep waters; his footſteps are not knowne. For it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Yet all are ſet in a capacity, to will their owne good or evil; to run their race and shape their courſe, by free choice. But the one ſeed only, that is, Chriſt and his fellow-heirs according to promiſe, are the winners and overcommers, that reach the mark, get the prize and attaine the crowne of eternal life. All others fall short of the glory of God, and by their owne conſent and choice are moſt juſtly debarred from the prize, and for ever excluded from the recompence of reward.

But can the Leopard chang his ſpots? can thoſe that are in a fallen ſtate and accuſtomed to do evil, ever learn to do good, after the manner Adam did it in his primitive rectitude, or in that newnes of Spirit and life, which thoſe that are made free with a better fredom then Adam's was, are created and enabled in Chriſt Jeſus, to worke and come forth in the exerciſe of? Let us hear what the Scripture in this caſe ſayth; Eſay. 1.16, 20. Wash ye, make ye clean: put away the evil of your doings from before mine eyes: ceaſe to do evil, learn to do wel: ſeek judgment or knowledg: releive the oppreſſed: judg the fatherles: plead for the widow. Come now, and let us reaſon together, ſaith the Lord: though your ſins be as ſcarlet, they shalbe white as snow: though they be red like crimſon, they shalbe as wool. If ye be willing and obedient, ye shall eat the good of the land. But if ye refuſe and rebel, ye shalbe devoured with the ſword. So Eſay 55.1, 5. Ho, every one that thirſteth, come ye to the waters, &c. Is this only ſpoken to the jews, a people then in covenant, or to all mankind? Se what Peter himſelf was taught to confeſſe and acknowledg in this matter, Act. 10.28. The Lord hath shewed me, that I should not call any man common or unclean, not conceave him to be ſo rejected and laid aſide by God, as not to be in a capacity to have the means afforded him, of being brought to repentance and unto the knowledg of the truth. Conſider alſo the witneſſe given by the Apoſtle Paul, Act. 17. where he preaches the knowledg of God, as of him that made the world and who gives to all, life, breath, and all things. Yea, he made of one blood, all nations of men, who were at firſt his offſpring, created in his image, and cauſed them to dwell on all the face of the earth. He was bountiful unto them, even in thoſe times wherein he ſuffered all nations to walk in their owne wayes, doing them good, and giving them rain from heaven and fruitful ſeaſons, that he might not leave himſelf without a witneſſe, and that they by ſuch teachings might ſeek the Lord, if haply they might feel after and find him, who is not far from every one of us. And although he winked at the former times of ignorance, yet now, ſince the manifeſtation of Chriſt, the promiſed ſeed, in the flesh and in the form and fashion of a man, like unto us in all things, ſin only excepted, he commands all men every where to repent. If they refuſe and prove diſobedient, he will take an account of it in that day wherein he hath appointed the world to be judged in righteouſnes by that man which he hath ordeined, Ieſus Chriſt, who will have no reſpect of perſons; but as many as he shall find to have ſinned without law, shall perish without law: and as many as have ſinned in the law, shalbe judged by the law, in that day when God shall judg the ſecrets of men by Ieſus Chriſt, according to the Goſpel.

We ſe then very evidently, what Gods command is to all men universally, after the fall. It is no new commandement, but that which hath bin from the beginning, which is, that all men every where do repent, and uſe the means provided for them in the promiſed ſeed, to be washed from their old ſins and to come to the knowledg of the truth, or the way wherein to be aſſuredly ſaved and inherit eternal life. This commandement is in effect the ſame it was before ſin entered into the world, ſave only as it now relates to the uſe of the means of being cleanſed from the filth and thraldom of ſin, in order to come to the knowledg of the truth, by hearing the voice of the Goſpel, or words by which we may be ſaved from eternal wrath. Thus was it with the centurion. This teſtimony was given of him, Act. 10.2. that he was a devout man, one that feared God, gave much alms to the people, and prayed to God alway. All this he did, before he had thoſe words preached to him, whereby he and all his houſe should be ſaved; Actor: 11:14.

It is the beginning of wiſdom to be addicted to the feare of the lord, to have a ſtrong bent and affection of heart to keep his commandement, and pray alwayes. This comes by the voice and operation of the law, as repeated and renewed in the blood of Chriſt to us, and miniſtred either inwardly to our hearts by the voice of angels; or in the powerful miniſtry of the written word, to our outward ears. The former of theſe miniſtries, the gentiles were alwayes capable of, and indeed directly under, who were or are without the written law or knowledg of the Scriptures: the other, the jews, or inhabitants of the earthly Jeruſalem among Jews or gentiles are under, who reſt in the law or written word, making their boaſt of God therein, having the form of the knowledg and of the truth in the law. Both theſe notwithſtanding the chang that may be brought upon them thereby, are but under the dominion of the law, liable ſtil to the curſe and to a final and total relapſe back againe under ſin and wrath, if they take not very good heed, and ſo may come to be trees twice dead, and be pluckd up by the roots.

For ſuch enlightned and reſtored ones as theſe may prove to be (as wel of the one kind as of the other) if they shal ſin wilfully, after that they are come to the knowledg of the truth, there remains then to them no more Sacrifice for ſin, but a moſt certain fearful looking for of judgment, and fiery indignation, which shall devour the adverſaries; even all the dwellers in that earth, which drinketh in the rain that cometh oft upon it, but in ſtead of bringing forth herbs meet for them by whom it is dreſſed, doe bear thorns and briars, which cauſes them to be rejected, makes them nigh unto curſing, whoſe end is to be burned. But if the ſame earth, in ſtead of bringing forth thorns and briars, does become ground prepared and made fit to receave the immortal and incorruptible ſeed, by the word of God, which abideth and liveth for ever, and to bring forth the proper fruits thereof with patience, meet for him by whom it is dreſſed, it wil be ſure to receave bleſſing from God, even to be bleſſed with the having of thoſe better things that are accompanied with ſalvation. For he that is faithfull in that which is leaſt, by the ſame grace laying hold on him, and keeping him from evil, becomes alſo faithful in much. And he that is uniuſt in the leaſt, even in the uſe of his leaſt natural fredom, wilbe uniuſt alſo in much, even in the higheſt atteinments, which he can arrive unto, in that his mutable ſtate, and whilſt in his owne keeping.

Without blood there is no remiſſion of ſins. But through the ſprinckling of the blood of Jeſus, who is our paſſover, whoſe blood ſpeaks better things then that of Abel, the wrath and ſeverity that is by the law is either mitigated, and all proceedings in the way of revenging juſtice for a time (at leaſt) reſpited, and the perſons reprieved, upon condition of repentance and amendment of life; or elſe totally and finally remitted. This latter is the caſe of al true beleevers, that are in Chriſt Ieſus by the new and everlaſting Covenant. Thus is that ſaying made good, Iam: 2:13. He shal have judgment without mercy that hath shewed no mercy; and mercy rejoyceth againſt judgment, on behalf of al that are juſtified frely by grace, through the eternal redemption which Chriſt hath obteined for them. So then, though al have ſinned and come short of the glory of God, he hath not ſo concluded and shut them up in their diſobedience and unbeleif, but in and through the blood of Chriſt he is ready to shew mercy of one kind or other unto all.

I. Firſt, ſuch mercy as is intimated in that parable, Matth. 18. v. 23. to the end; where the lord at firſt, upon the reckoning he made with his ſervant, pronounced judgment upon him, commanded him, his wife, children and al he had, to be ſold and payment forthwith to be made; (which in effect, was executed in the caſe of our firſt parents) but afterwards, upon the ſervants repentance and humbling himſelf, beſeeching frō his Lord only patiēce, and promiſing he would pay him all, his Lord was moved with compaſſion, shewed him mercy in looſing him, and freely forgiving him the debt. But this mercy (as appears after) was not that which is called Gods ſure mercies, ſuch as David had, becauſe capable of revocation, upon the ſervants abuſe of it, in shewing no mercy afterwards to his fellow ſervant, which renewed his Lords wrath again towards him, ſo that he delivered him over to the tormenters, til he should pay all that was due unto him. He alſo made it a ruled caſe for al in the like condition, ſaying; If ye from your hearts forgive not every one his brother his trespaſſes, ſo shal my heavenly father (ſayes Chriſt) doe unto you, that is, not forgive you your treſpaſſes. And Luke 13.7, 9. the ſame truth is confirmed in another parable, where the Lord of the vineyard ſayes to the dreſſer of it, behold 3 years I come, ſeeking fruit on this figtree, and find none: cut it down, why cumbreth it the ground? He anſwering, ſaid, Lord, let it alone this year alſo, til I shal dig about it, and dung it: and if it bear fruit, well: if not; after that, cut it down.

This firſt ſort of Gods mercies to ſinners, is conditional, and univerſal, common to the whole poſterity of Adam. He is moved with a general pity and tendernes towards them in the day of their nativity, when no eye hath compaſſion on them. Yea to ſome of them alſo, he is pleaſed to shew more particular kindnes, ſo that of his owne accord, paſſing by and ſeing them in their blood, he bids them, live; he ſpreads his ſkirt over them, to cover their nakednes, makes that the ſeaſon of his love appearing to them, teaching them to deny ungodlines, and adorning them with his owne comelines. Notwithſtanding al this, they truſting to their beauty and righteouſnes in this diſpenſation wrote in and put upon them, doe fal, and make themſelvs worſe by their apoſtaſy, then Sodom or Gomorrha. Then the Lord judges it equal, that ſuch righteous men as theſe, when they turn from their righteouſnes (as they finally may) and commit iniquity, should die in it, and alſo hereupō have all their ſins committed before their converſion or change to that ſtate of righteouſnes, afresh imputed to thē, though before, God had declared, they should not be mētioned, but buried in oblivion, and that in the righteouſnes which they did, they should live.

Thus is the Lord many a time ful of compaſſion to unworthy ſinners, whoſe hearts are not right with him, ſo as to be ſtedfaſt in his Covenant; Pſal: 78. He forbears howſoever to deſtroy them, til he hath made proof of them to the utmoſt. Therfore turns he his anger away from them again and again, and ſtirs not up al his wrath. He deales with them according to the multitude of his louing kindneſſes, and the variety of mercies that are in him. There are no ſort of ſinners then, who in a leſſe or greater degree, taſt not of theſe riches of Gods mercies, the more of which is shewed to them and abuſed and ſinned againſt, the more is their condemnation heightned. For by ſuch demeanour, they do crucify to and in themſelvs the ſon of God afresh, and put him to open shame, counting the very blood of the Covenant, wherewith they have bin ſanctified, an unholy thing, and doing deſpite to the ſpirit of grace.

With theſe kinds of mercies Chriſt is the ſaviour of al men, a propitiation for the ſins of the whole world. And thus God is in Chriſt reconciling the world unto himſelf, not imputing their ſins; and he not only commands, but beſeeches al men to be reconciled to him, to lay hold on his ſtrength, and be at peace with him, as not having receaved in vaine the grace he hath begun to beſtow upon them.

But beſides theſe his common mercies, declaring his good wil to al men, as not taking pleaſure in the death of any ſinner, he hath alſo his choice and peculiar favour and loving kindnes for ſome, as it is written, I wil give ye the ſure mercies of David, abſolute, irrevocable gifts. Thoſe that after this manner find favour in his eyes, have the remiſſion of their ſins confirmed with an oath, that their iniquities shal never be remembred any more, and that his mercy towards them shal never faile, he will not leave nor forſake them. My mercy wil I keep for him for ever more; my Covenant shal ſtand faſt with him. His ſeed alſo wil I make to endure for ever: and his throne as the dayes of heaven. Their transgreſſions shal not hinder the good I have purpoſed to them. For notwithſtanding their unworthines, for which I will chaſtize them with the rod and with ſtripes, yet my loving kindnes wil I not utterly take from them, nor ſuffer my faithfulnes to faile. My Covenant wil I not break, nor alter the thing that is gone out of my lips. Once have I ſworn by my holines, that I wil not lie unto David, (the man that is after my owne heart) nor to his ſeed after him, that walk in the ſteps of his Spirit and faith. Pſalm 89. I will build him a houſe, and eſtablish it for ever, by an everlaſting Covenant, ordered in all things and ſure. In this moſt gracious promiſe David acknowledges al his ſalvation to be, and all his deſire; 2 Sam: 23.5.

Mercies of both theſe kinds are with God, who is rich, and plentiful in goodnes, having none like him. He is a God that pardoneth iniquity and paſſeth by the trangreſſions of the remnant of his heritage. He reteineth not his anger for ever, becauſe he delighteth in mercy. He will turn againe, he wil have compaſſion upon the remnant of his heritage, ſubdue their iniquities, and caſt al their ſins into the midſt of the ſea. But as to the reſt of mankind, that prove diſobedient, or have receaved the grace of God (the former ſort of mercies) in vaine, that word shalbe made good upon them which the Lord ſpake concerning the Sons of Eli, 1 Sam. 2. 30; I ſayd indeed, thy houſe and the houſe of thy father should walk before me for ever: but now be it far from me; for them that honour me, I wil honour; and they that deſpiſe me, shalbe lightly eſteemed. This shews what condition was implied, upon which God made that promiſe.

Since then by man came death, by man alſo is come life and reſurrection from the dead. And this is revealed to fallen man, in the good tydings of the promiſed ſeed, who (as hath bin ſayd) declares himſelf the ſaviour of al men, but eſpecially of thoſe that beleeve. He hath a common ſtock and Treaſury of goods and ſpiritual gifts, wherewith the whole world (more or leſſe) is watered, fed and enriched by him. For he cauſes his rain to deſcend and ſun to shine on the unjuſt as wel as on the juſt. But over and beſides all theſe, whether natural or ſpiritual gifts, he hath an inheritance incorruptible and undeſiled, that fadeth not away, the heavenly and true Treaſure which he gives and commits to thoſe who are by him found or rather made faithful in the little that at firſt is truſted to their uſe and management, Luk: 16. And he cauſes them to poſſeſſe it in an hereditary right, as coheirs with the only begotten Son, children of the promiſed Spirit, either in the ſingle or double portion thereof.

This is he that is appointed by the father, to turn men back againe to God, out of their fallen, ſinful ſtate, by a repentance, not to be repented of. By his name and faith in his name, whoever calls upon him, shal be ſaved from his ſins, and be ledd on in the way to life eternal. He was made a ſacrifice or ſin-offring for us, that we might become the righteouſnes of God in him. Thus God found it conſiſtent with his justice as wel as his goodnes, to grant remiſſion of ſins to al that should ſeek unto him for it, by the mediation of his Son, who is the righteouſnes of God, that without the law is manifeſted, being witneſſed unto by the law and the Prophets, to and upon all that beleeve, without reſpect of perſons. Him hath God ſet forth and made manifeſt to be a propitiation through faith in his blood, declaring his righteouſnes to be that which procures remiſſion of ſins and Gods paſſing over al that is paſt, in the way of his forbearance and reprieve, til farther trial and proof had of the whole world, as wel as to be abſolutly and immutably the juſtifier of al that beleeve in Jeſus, with the faith that abides trial, and by which the world is overcome.

The difficulty which yet remains, is that which the Apoſtle Paul was ſenſible of, Rom. 10. where he affirm's that whoſoever beleevs in Jeſus, shal not be ashamed, and that there is no difference between the jew and the Greek, becauſe the ſame Lord over al is rich unto all that cal upon him; (Whoſoever therefore, being ſenſible of his lack of wiſdom, shal cal upon his name, he shal not be upbraided nor ſent away empty, but have the means revealed to him, whereby to make him wiſe unto ſalvation) But how shal they cal on him, ſaith the Apoſtle, in whom they have not beleeved? and how shal they beleeve in him of whom they have not heard? and how shal they hear without a preacher? and how shal they preach, except they be ſent? and who are they that God ſends with theſe his glad tydings, the very feet of whom ought to be beautiful in our eyes, and the report they make, and witneſſe they beare, moſt acceptable to us? The anſwer there to theſe and the like queſtions, is very short. So then faith cometh by hearing, and hearing by the word of God: not by that word, whoſe ſound goes forth into al the earth, and into the ends of the world. When the Lord gives forth this general word or command, he hath a great army of preachers, ready to be ſent on his meſſage. Great is the company of thoſe who are ready, willing, and have an aptitude in them to publish it. This David wel knew, when be gave a deſcription of three ſorts of preachers, within his obſervation.

The firſt ſort, he mentions Pſal. 19. The heavens declare the glory of God, and the Firmament sheweth his handy work, even in the mediatour, as in them he made a tabernacle for the ſun, which as a bridegroom comming out of his chamber, shines more and more, unto a perfect day. His going forth is from one part of heaven, and his circuit unto the ends of it; ſo that there is nothing hid from the heat (and light) thereof. Thus alſo God brought forth Abraham, shewed him the ſtars of heaven, and ſayd, ſo ſhal thy ſeed be, preaching Chriſt to him, in and by the ſight of thoſe heavenly bodies. And Abraham beleeved, and it was accounted to him for righteouſnes. In like manner were the wiſe men of the eaſt brought to the knowledg of Chriſt in his kingly power and office, by the ſight givē to them of his ſtar, a ſtar that made him known to thē, and went before them to conduct them to a ſight of him in his owne perſon, which is al that this ſort of meſſengers or preachers of Chriſt can do. Thus the book of the creatures, by Gods ſpecial Ordination and inſtitution, in the way of types ād figures, through the miniſtry of angels, does teach and preach the righteouſnes of God, which is in Chriſt, in order to lead us to the perſonal ſight of him, that we may in the end hear himſelf ſpeak. After this manner the righteouſnes of God in Chriſt, is and may be manifeſted, without the law or written word.

Secondly; In the ſame Pſalm he mentions another ſort of preaching and teaching of the knowledg of Chriſt; and that is out of his law, the law of his written word, the miniſtry whereof is for the converting of mens Soules, and it is a ſure Teſtimony, that makes wiſe the ſimple: more to be deſired then gold; yea, then much fine gold: ſweeter alſo then hony, and the hony-comb. The righteous ſtatutes and judgments of God ſignified in his written word, reioyce the heart, and are true and righteous altogether. His commandement is pure, enlightning the eyes. Concerning the law or command of God, thus manifeſted, Chriſt ſayes, ſearch the Scripturs, whoſe true office is not only to revive and inſtruct you in that law that was written in your hearts at the creation and loſt by the fal, but to ſend you to me alſo, that by obteyning a perſonal ſight of me in ſpirit, you might be farther inſtructed in the knowledge of me. But ye wil not come unto me, that ye may have life.

Thirdly and laſtly, (Pſ: 8:2:) David shews that there is another ſort of preachers that God ſends as labourers into his harveſt, ſaying, out of the mouths of babes and ſucklings haſt thou founded or ordeined ſtrength, becauſe of thine enemies, and that thou mighteſt ſtil the enemy and the avenger. Theſe babes and ſucklings Chriſt himſelf interprets and expounds to us (Luke 10.21.) firſt, of thoſe his ſent ones, ſeventy in number, which he immediatly authorized and qualified by commiſſion from himſelf, ſending them two by two before his face, as his harbingers and forerunners, into every city and place whither he himſelf would come. Secondly he expounds it of thoſe babes and children of the fathers begetting, to whom he reveals thoſe things which he had hid from the wiſe and prudent. One of theſe babes Peter is acknowledged by Chriſt to be, (Mat. 16.17,) when he called him the rock. Chriſt hereupon owned him as one of the bleſſed ſeed, who had that ſight and knowledg of Chriſt in ſpirit, given to him, which none but the father could reveale. Flesh and blood could neither give nor receave it. For ſuch knowledg of Chriſt requires a ſpiritual eyeſight and diſcerning, peculiar to theſe children and babes of the fathers owne begetting, the plantation of his owne right hand, of whom Chriſt ſayes, (Mat. 13.16, 17.) Bleſſed are your eyes, for they ſee; and your ears, for they hear. Verily, I ſay unto you, many prophets and righteous men have deſired to ſe thoſe things which ye ſee, and have not ſeen them: and to hear thoſe things which ye hear, and have not heard them. For all things are delivered to me of my father: and no man knoweth the ſon but the father: neither knoweth any man the father, ſave the ſon, and he to whomſoever the ſon wil reveal him.

This ſight of the Father and Son, in their mutual relations to, and fruitions of each other, gained by the perſonal ſight of Chriſt in ſpirit, is mentiond by Paul, 1 Cor. 9.1. when he ſays, Am not I an Apoſtle? have not I ſeen Chriſt? or, am not I one of thoſe that by the ſight of Chriſt in ſpirit and the revelation of the Son in me, have receaved grace and Apoſtleship to the obedience of faith among al nations, for his name? Theſe are the pure in heart and poor in ſpirit, that are taught after this moſt excellent manner to ſe God and have the knowledg of Jeſus Chriſt, in order thereby to be made miniſters and witneſſes, as wel of the things at firſt ſeē by them, as of thoſe alſo wherein afterwards Chriſt yet reſerus himſelf farther and more fully to appear unto them. Theſe ſpeak the things which they know; teſtify that which they have ſeē, whether their witneſſe be receaved or no, having themſelv; firſt heard the record that God gives of his Son, and ſet to their ſeal, that God is trues

This is the threefold cord, the lines whereof are ſtreched out over al the world and to the ends of the earth, by the quickning power of the living WORD. He rideth upon the heaven of heavens of old. Loe, he ſends out his voice in each and in al theſe his diſpenſations, and that a mighty voice, sharper then any two-edged ſword, peircing, even to the dividing aſunder of ſoule and ſpirit, and of the joynts and marrow, a diſcoverer of the thoughts and intents of the heart. Neither is there any creature, that is not manifeſt in his ſight. All things are naked and open to the eyes of this our great ſaviour and redeemer. And as he ſpeaks immediatly by himſelf, by the voice of his owne mouth, ſo does he alſo ſend out his voice by his hoſts or armies of angels, thoſe miniſters of his, which doe his pleaſure and ſignify his commands to others, which they receave, as always attending and hearkning to the voice of his word.

The word therefore, as at firſt it is given in a fore-running and preparatory diſpenſation to the Sons appearance in his owne perſon, is called Heb. 2.2. the word ſpoken by angels, the command whereof is ſo ſtedfaſt, that every transgreſſion and diſobedience thereof, receaves a juſt recompence of reward. By the Rule and autority of the holy and elect angels, exercis'd according to his word and law, was God the Mediatour Pleaſed to put and keep in ſubjection the whole firſt creation, even man alſo, who in his firſt and mutable ſtate, is the cheif and higheſt member thereof, next under the angels themſelvs.

By means of this angelical miniſtry and Rule under Chriſt, or in the hand of the Mediatour, the righteouſnes of God, wrought out in the perſon of the redeemer, is made manifeſt without the law, to the gentiles that are without law, that is, the knowledg of the Scriptures or written word; as alſo by the law, to the jews, that are in and under the teaching of Gods written oracles, and do or may there find the witneſs and manifeſtation thereof. In and by theſe it doth appear, that Jeſus Chriſt died for our ſins and is riſen again for our juſtification. By jews in this caſe we are not only to underſtand the ſeed of Abraham according to the flesh, but thoſe alſo among the gentiles who are planted into the ſame good olive tree, Chriſt, on the ſame tearms of mutability as they were, liable to be broken off again; and thoſe alſo that are after the ſpirit, true heirs according to the promiſe, who are in like manner under this diſpenſation and teaching, til the ſeed himſelf come and take them from this Schoolmaſter, in order to bring them under the moſt lively effectual teaching and inſtruction of his owne mouth, and by his owne perſonal appearance in ſpirit to them, either as the day-ſtar ariſing in their hearts and giving forth the glory of his firſt appearance in his owne face as he is the Son of man, in the form of a ſervant, and fashion of the firſt Adam, made immutable; or 2dly, as the ſun in its ſtrength, breaking forth in their ſoules that are gathered to him, appointed and qualified to be with him in the Kingdom of his father, and admitted to the peculiar priviledge of beholding his glory in the face of his moſt exalted and heavenly manhood, as he is the only begotten, lying in the fathers boſome, he that is above all. What he hath ſeen and heard in the beholding of the fathers shape and very ſimilitude, that he teſtifieth; but no man receaveth this his teſtimony, that is but a meer man and no more; For it is not, it cannot be conveyed or communicated unto any, but with unſpeakable words which it is not poſſible for man in the ſingle capacity of his firſt nature and make, though become immutable, to receave or utter, ſo much doe they ſurpaſſe all the knowledg as wel as expreſſion of meer man.

Under the voice of this threefold miniſtry, God the mediatour (who is the poſſeſſour of heaven and earth, the maker of them and all therein) hath made of one blood al nations of men for to dwel on the face of the earth; hath diſtributed to al of them, and determined the bounds of their habitations, as alſo the different and proper means to bring them back to himſelf, by repentance from dead works and faith towards the living God. He hath awakened that light in every one that comes into the world, that shal move and cal upon them at ſome time or other, upon occaſion of ſundry concurring providences, to ſeek the Lord, if haply they may feel after him and find him, who is not far from every one of us. It ought not then to be a thing incredible with us, but that by theſe means proviſion is made by God in Chriſt, and care taken, not only for the reſtoring of man againe unto that righteouſnes and purity of nature which he loſt, and to the exerciſe of that kind of freewil which he enjoyed at creation, but yet farther, to regenerate and beget him into a more excellent fashion of being and heavenly frame of Spirit, in and by which the end of his firſt creation is fully anſwered, and the law of it accomplished. Of this we shal now in the third place proceed to treat, by way of anſwer to

3. The third generall Query, which is this.

In what ſence is it poſſible for man in his mutable ſtate, conſidered either before or after his fall, (according to the degree of reſtoring, healing grace, which he does or may arrive unto) to hear and obey the things of Gods law, without turning from it finally; and, in ſo doing, to grow up out of his mutable into his immutable ſtate, and be made heir and poſſeſſour of life eternal?

To underſtand this the more plainly and diſtinctly, and to prevent prejudices and miſtakes, we shal diſcuſſe this ſubject under theſe 4 particular enquiries following, as branches of this 3d maine point and general query.

1. Whether was man at firſt created in a capacity of being, and aptitude of mind, poſſible to obey and fulfill the law of nature, ſo to as anſwer the end of his creation; til brought under a ſecond work of Gods hand, call'd the new creation, and thereby caſt into a new mould and frame of being?

Secondly, whether man by ſin, be ſo unmade againe and corrupted, ſo diſorder'd and diſabled, that by the bleſſing and vertue of Chriſts blood, and the proper and fit means that by the father are put into the hands of the Mediatour, he is not in a capacity and poſſibility, notwithſtanding his loſſe by the fall, to be reſtored and made able againe to obey Gods law, with the ſame kind of ability God gave him at firſt? And upon ſuch reſtoration, is he not obliged to ſet about it? at leaſt, to shew his good will, and ſyncere inclination of mind there unto, according to the meaſure of the ability he receaves?

3. How was man to employ and make uſe of his naturall ability and ſtrength, given for the performance of Gods law? and according to what rule might or ought he to have walked with God, either before or after the fall, which would infallibly guide and unmoveably keepe him in the way to eternall life? a way, which is called the way of holines, ſuch as the uncleane paſſe not over, and the wayfaring men though fooles, cannot, or shall not erre therein, and at the end whereof is immortality and eternall bleſſednes?

4. How comes man in a judiciall manner to be hardned by God, and made a veſſell of wrath, fitted and appointed to everlaſting deſtruction? And when is it, that he shalbe denied any farther benefit by the Sacrifice or Chriſts death, and no more permitted to change his mind and turne from his evill wayes, though he should ſeek it with teares, but be in a certaine expectation of the unquenchable flames of Gods wrath, ordeined for the punishing and devouring of all fixed and impenitent ſinners?

To the firſt of theſe enquiries.

The creatour did at the beginning put a created ability and principle of motiō into the creature. But the ſtrength and power of this firſt impreſſion is not ſufficient for the continued motion of every reſpective creature in its kind, but a perpetuall concourſe and cooperation of the creatour is needfull thereunto. Then doubtleſſe man, who was made in Gods image, a rationall and free agent, the maſterpiece of the viſible creation, ought not to thinke himſelf exempt from ſuch a dependance, nor to covet or deſire to be made perpetuall, upō ſuch tearms as would in effect dethrone his creatour and make more Gods then one. The end for which man was at all created, was to be perpetually moving in love and ſervice to his creatour, as a veſſel prepared with meetnes for the uſe of his Lord, in whatever he should be commāded by him, for the advancement of his prayſe and glory. Now, as louelove is the end and perfection of the commādemēt, ſo is it the firſt and cheife principle out of which all true obedience to the commād muſt proceed, and a duration and perpetuity in this louelove and duty is abſolutely neceſſary to mans hapines and continuance in Gods favour and good liking. For untill a man keep Gods commandements out of this principle, and be ſure of its unchangeablenes, he neither can be ſayd to walke in that Covenāt or agreement with God, nor ever be ſure of keeping the condition of that Covenant, upon which God promiſes to be his God, and to be and abide in louelove and communion with him for ever. And it is moſt unqueſtionable, that the Lord will faithfully performe his promiſe and his oath, the two immutable things wherein he cannot lie. The only doubt is, whether man in this firſt make and frame of mind, be able to performe the duty required of him. Every benefit requires anſwerable duty. Gods bounty then to man in giving him his being, creating him in his owne image and likenes, muſt needs lay a ſtrong obligation upon him to louelove God with the love that he requires. And if this love be made by God a neceſſary condition of mans obteining eternall life, it is certainly poſſible for man to performe this condition, even, to louelove the Lord his God with all his heart, ſoule, mind and ſtrength, either in the power of what he hath, or of what by the ſame gracious and liberall hand of God he may be made to have. For an impoſſible condition is all one with a negative, as if God should ſay, that eternall life and bleſſednes is utterly impoſſible and altogether vnatteinable for man.

The nature of man is moſt drawne and commanded by love. This is that which ſwayes and carries it in its motions after the object which it purſues. Now the appearance which God gives of himſelf in his Son, (the image of the inviſible God, the brightnes of his glory and expreſſe character of his perſon) is the moſt beautifull and deſireable object that can come into the mind of man, for his fruition and inheritance. And he is not only lovely in himſelf, but full of love to man. He hath ſuch love in him to mans nature, as he hath not to any beſides; no, not to the angels. For he took not on him the nature of angels, but the ſeed of Abraham, which thereby came to be knit in perſonall union with the only begotten Son of God. And yet farther, the love of God in Chriſt towards men is moſt largly and liberally diffuſive, to the filling all thoſe that doe become willing receavers and enterteiners of it, with its owne fulnes and unſearchable riches of divine treaſure, shewing itſelf not in word only, but in deed and in truth, to all thoſe that are taken into cohabitation with it, as the habitable part of its earth. The cords of this love are the cords of a man, attracting by arguments exceedingly adaequate and ſuited to the reaſon and underſtanding of man. Where lies then this great myſtery, that it should be impoſſible for man to continue in the love which God commands and declares, as the law he is to obſerve and performe, upon the ſevereſt penalties of his diſpleaſure? Is it not rather indeed a groſſe miſtake for any to thinke or ſay ſo? And are we not rather to conclude and affirme, that it was not only poſſible for man to have performed this great and comprehenſive duty of continuing in the love of God, (which is the fulfilling of all law) before his fall, but is ſo ſtill, by ſuch reſtoration of ſtrength and ability as men doe receave by the vertue of Chriſts death and reſurrection?

Man in his firſt creation was furnished with an ability to be his owne keeper in that righteous and good frame wherein he came fresh and lively out of Gods hands, with which he girds himſelf and goes whitherſoever he will. He was created unto good workes, that he should walke in them: he had the enlightning and quickning influence of Gods ſpirit to aſſiſt and direct him therein. Yea, he was ſo intimately ioyn'd with the Lord the ſpirit, in love, likenes and agreement, that it may truly be ſayd, his ſoule was (as it were) a part of his, joyned and continued to him as the habitable part of his earth, the temple which he built for himſelfe to dwell in. And muſt it not needs be very irkſome and painfull, to depart, be cut of, diſioynted and ſeparated by our iniquity, from him that is our life? But as man hath thus a righteous and reaſonable ſoule, which ought to be guided by the mind and law of his God, ſo hath he alſo a power of girding and turning himſelf, according to the free motion of his owne will. He hath in his ſoule a changable principle, which can move and conclude either way, to good or evil, according to the differing report and repreſentation that is made to him, by the one or other part of his mind, that is, his intellectuall or ſenſuall nature, of both which he is compoſed, as hath bin shewed. So then according to the arguments given by theſe different parts of his compoſition, on the one hand or on the other, (being furnished with a competent meaſure of divine light to diſcerne and conclude aright, as to the way he should goe) God leavs him ſo far forth in the hand of his owne counſell, as to be at liberty to chuſe and determine within himſelf, as it shall ſeem beſt to him. In this vnconſtant and moveable eſtate of man, this dividednes and wavering of mind, inclinable to good, and alſo to evill under the shew of good, man being left free and without conſtraint, what is it poſſible for him to doe? can he love the Lord his God with all his heart, ſoule, mind and ſtrength, and his neighbour as himſelf, and can he continue ſo to doe, unchangably and perpetually?

The anſwer very breifly may be,

1. That it is poſſible for man to be perpetually moved in and by that love to God, which is required by the law.

2. It is poſſible for man, conſidered either as before or ſince the fall, to move himſelfe in the performance of this his duty, for a much longer continuance, then he shews himſelf willing and inclinable to do it, in his mutable ſtate.

3. It muſt reaſonably be ſuppoſed, that while man reteins ſuch a changable principle and fountaine of action in him, as the freedom of his owne will, and to be in his owne keeping and at his owne diſpoſe, his obedience to Gods law and his walking with him muſt needs be (as God him ſelf complains) at an all-adventures and without any ſtedfaſtnes in his Covenant. But he that as ſingle and at his owne diſpoſe, in the freedom of his owne will, cannot keep himſelf firme and ſtedfaſt in the performance of his duty, may ſo yeild himſelfe to be bound up in the will and motion of another, who is unchangable, that he may be kept in the power thereof, unmoveable and free from all danger of departing or turning aſide to the right hand or to the left, from the holy and ſtreight way of Gods Commandements. And this ſeeming bondage to the will of another, is the trueſt, greateſt and moſt abſolute freedome, being that which falls to mans share as he comes to be actually united with Chriſt in the band of the choiceſt and moſt excellent marriage union.

We may then ſafely conclude, that it was poſſible for man, by the ability and ſtrength of nature given him before the fall, to have ſtood and continued longer in his duty then he did. For before any danger appeared of his diſcontinuance herein, or that any temptation thereunto diſcovered it ſelf, a way was ſet open to him in the tree of life, (wherein he was taught how he ought to reſigne up himſelf to the teaching and will of another) whereby ſuch a change might have bin brought upon him through a new creation, and the comming of the ſon of God to dwell in his heart by faith, even that faith which workes by a love ſtronger then death, as would have rendred him unmoveable in his duty and love to God.

It muſt needs then be acknowledged to be mans owne fault through unbeleife to reſiſt and harden himſelf againſt that working of the holy Ghoſt which brings upon us the pangs of the new birth, as a needfull preparation thereunto. This was the folly of Ephraim, that unwiſe ſon, who ſtayed long in the place of the breaking forth of children, (Hoſea 13.13.) as having no mind to endure the pangs required to the birth of the immortall ſeed. This was great folly in our firſt parents, but it is far greater and more dangerous in any reſtored but to ſome graduall exerciſe of the like ability ſince the fall, when proof hath bin made by man at his beſt eſtate, in his primitive purity, what this firſt ability and ſufficiency of nature does amount unto, as to the keeping out of ſin. For what can the man (in this caſe) doe, that comes after the king? If the armour with which our firſt parents were armed againſt the great Goliah, did (upon experience) faile them, ſurely though it be prepared to be put on againe by their poſterity, and attempted anew, never ſo often, it is and wilbe found alwayes beſt for us with David to forbeare making uſe of it with any confidence in ſuch ſelfſufficiency, and to reſort to the more ſure and effectuall weapons, mention'd, (2 Cor: 10:4: and Eph. 6:11, 17.) and to put on the whole armour of God; to arme ourſelvs with the ſame mind that was in Chriſt Jeſus, that may make us inclinable and ready ſo to ſuffer in the flesh as to ceaſe from ſin, or ſo to crucify the flesh by the powerfull operation of this heavenly mind in and upon us, as thereby to put an end to all the motions of ſin in our fleshly and ſenſuall part, which is the door by which at firſt ſin entred.

This brings us to the ſecond particular enquiry, in order to the clearing up the third generall Querie in this diſcourſe, concerning the loſſe and deprivall (which happened unto man through his ſin and diſobedience) of that naturall ability and aptnes of mind which he had in his primitive purity to love and ſerve God according to his duty. And how far is man (by the vertue of Chriſts blood, duly applied to him) capable of reſtitution into the exerciſe thereof, ſo as to be once more put upon the proof and triall, whether in the day of temptation he will hearken to the voice of the goſpel, by the washing of regeneration and renewing of the holy Ghoſt, which purifies the heart from all filthines of flesh and ſpirit, not only from the blood or naturall pollution, from which before it was not cleanſed, but alſo from all thoſe things whereby man could not be cleanſed and freed by the law of Moſes, by the beſt naturall ability and ſtrength receaved by him in his firſt creation, or renewed and revived in him ſince?

In anſwer to this, we shall as little as may be repeat what hath bin mention'd before, but rather refer to it. Only here is the proper place to reaſſume the purſuit of what was but lightly touch'd before, concerning the conditionall Covenant, made by God with Cain, after the fall, which is neceſſarily implied Gen. 4.7. and may ſafely be concluded on;

1. Becauſe Cain owned himſelf a viſible worshipper of God, and brought of the fruit of the ground, an offering unto the Lord.

2. Becauſe God in effect ownes as much himſelf, when he ſpeakes to this purpoſe, if thou doe well, I wilbe as good as my agreement with thee, thou shalt be rewarded. But if thou doe ill, know that the Covenant I have made with thee, is but conditionall, and workes wrath upon thy diſobedience, whereby the punishment of thy ſin will haſten apace upon thee, and be neer thee, even at the door. And that thou mayſt certainly know, thou wilt be without all excuſe for thy diſobedience, if thou perſiſt in it, doe not thinke to lay the fault any where but in the free motion of thine owne will, which thou art reſtored to the exerciſe of. For although through the fall, thy luſting proud flesh and ſenſuall part of thy mind hath gotten the Dominion and uſurped authority over thy intellectuall and moſt purely rationall part, it shall be ſubject to thee againe, as it ought by the law and order of nature. For thou shalt be more and more renewed into a ſtrength and ability to rule over and keep it to its duty, if the fault be not in thy ſelf.

This conditionall Covenant with the benefits of it, thus renewed between God and Cain, is that which is renewed by the ſame blood of the Mediatour between Chriſt and all the poſterity of Adam, vertually and radically. This is that which Chriſt hath obteined at the fathers hands to be anew entered into with man, for his farther proof and triall. Unto this miniſtry Chriſt is enabled and qualified, either by himſelf or by his meſſengers and ſervants, to bring back againe the whole world unto God, according to that invitation of his, Iſai. 55.1.2. Ho, every one that thirſteth, come ye to the waters, and he that hath no mony: come ye, buy and eat; yea, come, buy wine and milk, without mony and without price. Wherefore do ye ſpend money for that which is not bread? and your labour for that which ſatisfieth not? hearken diligently unto me, and eat ye that which is good, and let your ſoule delight itſelf in fatnes. All this yet lies short of the ſaving grace and ſure mercies of the new and everlaſting Covenant, which is propounded by itſelf afterwards, v. 3. So then, thus far the Goſpell is and may be receaved by Cain, and thoſe of whom God ſwears in his wrath, that they shall never enter into his Reſt. Unto theſe the promiſe is made conditionally of entering into Reſt, and they fall short of it through hardnes of heart and unbeleife. The WORD preached unto them does not profit them, as to eternall ſalvation, becauſe they are not united to it by faith, or have not the inſeperable union contracted between the Son of God and them, in the Covenant ordered in all things and ſure, which true ſaving faith workes.

The word therefore and command of God, conſiſting in a conditionall and in an abſolute Covenant from the beginning, are the ſame two Teſtimonies of the law and Goſpel ſtill, or rather the two Teſtaments that are in force with mankind by the death of the Teſtatour, the Lord Jeſus Chriſt. By the firſt of theſe, man is renewed and reſtored out of the fall, and brought in ſome degree to the fruition and exerciſe of his firſt righteouſnes and freedome of will, in order to the making proof and triall of him once more. And by the ſecond of them, he is regenerated and begotten of the immortall ſeed, into an immutability in righteouſnes and glory, in a life that is from the dead, uncapable ever to be loſt or faile more.

Theſe two Teſtimonies and Teſtaments of God, are viſible words, inward, ſpirituall words and lively oracles, that create their owne ſuitable organs and veſſells in the minds of men, for their reception. And there is an inward ſight of them to be had by man as well as an outward hearing, to which purpoſe it is ſayd, 1 Joh. 1.1. That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the word of life: that declare we unto you. That which John ſaw, heard and handled, was from the beginning, and was ſeen, heard and handled from the foundation of the world, at ſundry times and in divers manners, under former diſpenſations, till at laſt the dark shadows of him vanished, and the true light itſelf began to shine and dawne in his owne perſonal appearance, firſt in the flesh, and then afterwards in the Spirit.

There are therefore inward and ſpirituall ſenſes, whereby the man of God ſees, heares, taſts, ſavours and handles the word of God. Such ſenſes there muſt be, becauſe there is an inward as well as an outward man of the heart, which muſt not want his due powers and faculties, any more then the other. For ſince the words themſelvs are divine, even words of ſpirit and life, how can they be otherwiſe perceaved then by ſenſes ſuited to their nature, ſpirituall ſenſes, diſtinguished from thoſe of the animalish, outward man of the ſoule, which is not at all skilled in that manner of knowing and diſcerning.

From the exerciſe of ſpirituall life and the ſenſes thereof, proceeds the ſpirituall taſt, ſavour and approbation of thoſe divine words, that are the ſignifications of Gods will and law to us. Unto ſuch experienced men, skilled in the words of truth, we may appeale, as to the true and full ſignificancy of divine oracles (which the diſputer of this world in the perverſe and preſumptuous uſe of his naturall ſenſes and underſtanding, contradicts and blaſphemes) doe you not ſee this truth? doe you not handle with your hands this Word of life? do you not taſt that the Lord is gracious? This is the much more excellent way of underſtanding the Scriptures, when after ſuch a ſpirituall manner we relish, handle, ſe, taſt and have a share in what we know of the word of God, as the Apoſtle prayes, Phil. 1.9. For this I pray (ſayes he) that your love may abound in knowledge and in all judgment, or in every ſpirituall ſenſe.

He that was from the beginning is Chriſt, the living WORD of God, the WORD wherein was life, and that life the light of men, even of every man that comes into the world. He is the light of men, in and under a threefold diſpenſation or manner of miniſtry. He is the word of God God to men, that makes with them either a conditionall and diſſoluble Covenant, or an abſolute and everlaſting Covenant that can never be diſſolved.

The firſt of theſe is the word of the beginning, by which God begins to make himſelf knowne and declare his will in his law to all men, that law, by which they muſt one day be judged.

The ſecond is the word of the oath, conteining a free promiſe to ſome, and a gracious receaving of them into his love, therein to abide for ever; but a finall and judiciall rejection of others, concerning whom he therein ſwears, that they shall never enter into his Reſt, but be given up to the wayes that they have choſen, and fixed in their owne deluſions, in the everlaſting chains whereof he binds them up and reſervs them with the fallen angels to the judgment of the great day. This is that which is the end and conſummation-work both wayes, to all that have paſſed under the firſt Teſtament or conditionall Covenant.

Chriſt, conſidered as he is the word of the beginning, the author and miniſter of the conditional Covenant, and of the life and quickning proper thereunto, hath a comming forth in light and life unto men, which is called his firſt appearance, which he diſpenſes in the capacity of the promiſed ſeed, purſuant to the manifeſtation of Gods will unto man in paradiſe, immediatly after his fall. He is therein declared the ſaviour and redeemer of man, he by whom alone is remiſſion of ſins, and all thoſe that beleeve not on him shall perish in their ſins. For as Moſes lifted up the ſerpent in the wildernes, ſo hath the father provided that the WORD made flesh be lifted up in the ſight of all men and preached to them, that whoſoever beleeveth in him should not perish but have everlaſting life. And God would have men know, that he ſo loved the world as that he gave his only begotten Son to take and beare away their ſins, and lead them into the way of ſalvation, in ſtead of condemning them upon the fall of our firſt parents, as he might juſtly have done. He then that beleevs in the Son of God, is not or shall not be condemned. But he that beleeveth not, that is, receavs not his word in the love thereof, is condemned already, becauſe he hath not beleeved in the name of the only begotten Son of God. The juſtice of ſuch condemnation will shew itſelf in this, that when this light is come into the world, men have choſen and loved darknes better then light: yea, to diſcover the evill of their mind, they hate the light and (as neer as they can) shun all appearance of it, leaſt they should be reproved thereby and convinced of their evill deeds, and be converted, and God should heale them.

But how is Chriſt (the ſaviour and redeemer) lifted up before the eyes of all men? and how comes he with light into the world, or into the mind of the naturall man, who receavs not the things of the ſpirit of God, but accounts them foolishnes? Yea he cannot know them, becauſe they are ſpiritually diſcerned, and are therefore too deep for him to fathom, too high and heavenly for him to reach, being deſtitute of ſpirituall ſenſes and diſcerning ſuitable thereunto.

By way of anſwer to this, we muſt be carefull rightly to diſtinguish and divide the word of truth, which (as hath bin ſaid) hath a firſt voyce and the light of its firſt appearance, as alſo a ſecond voice and the brightnes of a ſecond comming. It is by means of the firſt voice, and the light and life miniſtred in and by the firſt Teſtament and conditionall Covenant, that the ſpirit of the naturall man is enlightned, quickned and wrought upon, which is the very ſame that at firſt gave him his make and primitive being in Gods image; and now by renewing it ſelf and comming with healing and reſtoration in its wings, mans flesh is made fresher then a childs, and he returns to the dayes of his youth, that is, his firſt dayes of primitive purity. This the naturall man receaves as the gift and effect of his bounty that is his Redeemer and Saviour, who is ſo gracious as to ſay, and that effectually; deliver him from going downe to the pit, I have found a ranſome; Job 33.24.25. But all this quickning and enlightning is but conditionall and may be loſt againe, though abundantly ſufficient to make a full and compleat triall of him that receavs it, in order to his finall ſalvation or damnation.

But for a ſecond and fuller anſwer, we are to know, that this word of the beginning and voyce of Chriſts firſt appearance, may and does come forth in a threefold light and workmanship upon the heart and ſpirit of the naturall man.

1. In that which is a lampe and light in the mind, a worke of the law, or a conformity to Gods commandement, conteined in his conditionall Covenant, wrought in the heart, and manifeſting itſelf to the inward ſenſes of the naturall mind by the miniſtry of angels, with which Chriſt does enlighten more or leſſe every one that comes into the world, and in a more particular manner thoſe that are without law or the knowledg of the Scriptures and written word of God. This means of knowledge being by the providence of God with held from them, ſo as that they are ignorant of what it ſpeaks to other men that live under the ſound thereof, he is pleaſed to winke at and paſſe by the day of this ignorance, neither will he proceed with them in judgment, according to the things they know not, but according to the things they know, and have the taſt and experience of within themſelvs. And theſe are the inviſible things of God, even his eternall power and Godhead, the WORD by which all things were created, and whoſe off-ſpring and likenes we are, according to what we may feel in the inward man of our heart, which was his workmanship, created by him with a ſtrong bent and living conformity unto righteouſnes and true holines. To this ſort of men the WORD hath an inward voyce and way of teaching, which ſpeaks in them and makes them a rule unto themſelvs in their hearing and obeying this inward operation of the word. Their inward ſight and hearing is truly and properly obeying, which afterwards is perfected in outward action and practice. Such hearers and doers of the law of God, fulfilling the condition, shalbe juſtified, and God will make good that word of his Covenant to them, if thou doeſt well, thou shalt be accepted and rewarded. Concerning theſe (though as to the outward man they be as yet in uncircumciſion, yet keeping the righteouſnes of the law, according to what they know) it is ſaid, that their uncircumciſion shalbe counted for circumciſion, and the want of what they are ignorant of, not imputed to them; Rom. 2. Theſe who by nature (renewed by the Redeemer, though yet unknowne to them, according to the witneſſe given of him in the written word) approve themſelvs faithfull to their light, in exerciſing all good conſcience, to the fulfilling of the law, shall condemne them who by the letter and forme of knowledg in the law, are found transgreſſours of it, when tried and judged by the rule they profeſſe to live under.

The cheif thing that by way of caution and warning is to be ſayd to this firſt ſort of righteous men, is this; that they take heed to themſelvs in this their ſlippery ſtanding, ſo as to continue under the hearing and teaching of this voyce of the Lord, in that ſoft, pliable and tender frame of heart, in that humble, meek and yeilding temper of ſpirit, that does become the veſſell of clay in the hand of the potter, and the creature under the inſtructing word of the creatour, the turning away and ſettled departure from which, is eternall death. For the Lord leaves it to the power, will and choice of the naturall man, when he comes to be thus renewed and enlightned by Chriſt, whether he will hearken to what he has yet farther to ſay unto him or not, according to thoſe frequent expreſſions in the Scripture, if ye be willing and obedient; if ye refuſe and rebell; and againe, whether they will hear, or whether they will fobear. So likewiſe John. 7.17. If any man do his will, he shall know the doctrine whether it be of God; or, he shall know more and more, till at laſt he attein that knowledg wherein eternall life conſiſts; according to that of our ſaviour, John. 12. yet a little while is the light with you, (the light of his then perſonall appearance in the flesh) walk while ye have the light, leſt darknes come upon you, and you be as he that knows not whither he goes. While ye have the light, beleeve in the light, that is, be faithfull to it, hear and obey it in the preſent voyce and teaching you are under, and it will never leave leading you forward, till it hath brought you to him, or to that laſt and higheſt manifeſtation of the truth, whereby ye shalbe made children of the light, or of the day, even of that wiſedome which is from above.

This ſort of obedience is that of mans reſtored freewill by light from the inward word, which is good and pleaſing unto God, till man be taught the way of hearing and obeying him more perfectly, and after a more excellent manner, in the way everlaſting. The diſobedience alſo of man in this ſtate, is a free and voluntary act, whereby he hardens his heart againſt the voice and calling of God, and reſiſts the holy Ghoſt in the worke of life and immortality, which his office is to ſet up in every truly regenerate ſoule. It is the whole duty of the naturall man to fear God and keep his commandements, who will bring every work into judgment, with every ſecret thing, whether it be good or whether it be evill. Unto this all promiſes and threatnings of God, all temporall and Spirituall bleſſings do tend, even to render man obedient to his God, in hearing his voyce, walking in his wayes, and keeping his commandements. This in effect is the maine ſcope both of the law and of the goſpell. And whatever we doe in way of obedience, that falls short of walking unmoveably and univerſally in all the commandements of God, with our whole heart, how good or pleaſing ſoever it may ſeeme to us, it is not acceptable nor pleaſing unto God. Let no man therefore deceave his owne Soule or diſſemble with God, (who ſearcheth and knoweth the hearts and the reins) nor let any pretend inability or infirmity, ſince he is neer to every one of us, upon whoſe name if we call, he will ſave us from our ſins and make our reconciliation once more with God, if the fault be not in ourſelvs: Yea, he will ſave us to the uttermoſt, if we continue in our obedience, and in a pliablenes of ſpirit to the voyce and words of his mouth, that will be a ſure guide to us, till it have brought us into that kingdome of his, that cannot be shaken.

Theſe are the firſt ſort of ſervants and ſubjects that may be found faithfull and obedient unto the word and command of God, which was from the beginning. Theſe are they that feare God and work righteouſnes, by an inward teaching, ſuited to the ſpirituall ſenſes of the naturall mind, which is the ſame with the light and law of pure nature. Now of theſe, ſome, and thoſe the greateſt part by far, (being wholly left to their owne choice and in the hand of their owne counſell) continue not in their obedience, but perish through a hardnes and impenitency of heart, in which they rebell againſt the encreaſing meaſure of light with which the holy Ghoſt would enlighten them, in order to the enlarging of their hearts to an entire and ſtedfaſt walking with God in that Covenant of his that cannot be diſſolved. But others of them, through Gods free and peculiar preventing grace, are withheld from ſo ſinning againſt God, and are layd hold on and apprehended by the ſon's comming into their ſoules and contracting a moſt intimate and inſeperable marriage union with them, faſtning them to himſelf, the rock af ages and cheif corner ſtone, by whom their bow is made to abide in ſtrength, and their arms are made ſtrong by the hands of the mighty God of Jacob. Thus of ſervants, they do with the eunuch and centurion (who were converted by Philips and Peters miniſtry of the outward word) become Sons, that are heirs according to the promiſe, or elſe, they are admitted immediatly to the fight of Chriſt in ſpirit, as Paul was in his converſion, unto which heavenly viſion they prove not diſobedient, being taught not only to live in the Spirit, but to walke after the Spirit. This then that we have bin ſpeaking of, is the firſt light and workmanship that Chriſt in his firſt appearance may and does viſit the ſons and daughters of men with, even thoſe that are not yet brought to the knowledg of his voice, in and by the holy Scriptures.

There is then a ſecond degree of light and glory, wherein Chriſt breakes forth in the workmanship of his Spirit upon the hearts and minds of men, which compared with the firſt, is a more excellent and neer approach to the ſight of the Son himſelf, teſtifying moſt particularly in what manner and at what time the WORD was to be made flesh, and in that flesh to be crucified and die for our ſins, and to riſe againe into a life wherein he was never to die more.

Now the voice of this word is from divine inſpiration, moving in the hearts and ſpeaking by the mouth of Moſes and other the Servants, the Prophets of the Lord, in the old Teſtament, to John the Baptiſt; and afterwards, by the holy Evangeliſts and Apoſtles, conteining the doctrine of both Covenants, that of works and that of faith, the law and the Goſpell; Theſe divine words and oracles were committed to writing and preſerved for the uſe of the Church, from Moſes his time downwards to this preſent day, by Gods eſpeciall and admirable providence, called the holy Scriptures, which are able to make us wiſe unto Salvation, through the faith which is in Chriſt Jeſus. They are not of any private interpretation, but attended with the miniſtry of the holy Ghoſt, in his various diſtributions and gifts, dividing unto every one ſeverally, as himſelf pleaſes, to the making the doctrine flowing from this word, pure and converting the ſoule, that alſo which is an enlightning of the eyes, and a washing of the heart with clean water from its old ſins; it is profitable alſo for reproof, correction and inſtruction in righteouſnes, to the making the man of God perfect, throughly furnished unto every good word and work, even ſuch hearers of the word and doers of the work as prove bleſſed in their deed, if the fault be not in themſelvs, in failing to performe the condition of the Covenant, through that faith which excludes boaſting, and failes not.

This ſecond ſort of hearers and doers of the word, are they that are alive unto God through Jeſus Chriſt, by hearing the voice of the living word, in and through the miniſtry of the outward letter of the Scriptures, teſtifying of Chriſt and of the work of redemption given to him by the father to finish, and of his comming, not by water only, but by water and blood, to the paying a ranſome for our ſins, and for the planting of us into a likenes with him, both in his death and reſurrection.

Under this ſecond diſpenſation (which is the miniſtry of the outward and written word, accompanied with the preſence and power of the holy Ghoſt and his gifts) there is a workmanship of Chriſt, formed in and upon the heart, conſiſting of ſeverall degrees and growths up into him who is our head, the good olive tree, that is willing, ready and able to receave us into himſelf, as our ſpirituall root, which bears us and fills us with the oile and fatnes that ſprings up from the ſame into every branch and member of his body, conſidered either as his body is his living flesh, ot as it is his flesh crucified;

1. As it is the mannah and living bread that is the life of the world or of the worldly Church and enlightned naturall man, that may eat and drinke in his preſence, at this his table, and eat and drinke his flesh and blood to their owne damnation.

2. There be thoſe that feed upon the crucified flesh, the carkaſſe or dead body of Chriſt, out of whoſe weaknes comes ſtrength, and from whoſe crucifying comes that meat which perishes not, but is bread that nourishes to eternall life. Thus it is written, Rom. 14. None of us that live, liveth unto himſelf, and none of us that die, doe or ought to die unto our ſelvs. But whether our faith be weake and low, and our naturall ability to hear and obey, active and ſtrong in us; or whether the work of our faith be ſtrong and powerfull, and our natural activity weak and low, yea brought into the very grave with Chriſt, the life or the death is not to be to ourſelvs, but to Chriſt. In and with him muſt we live, and in and with him muſt we die. Whether then we live with Chriſt by faith, as it is weak, or whether we die with Chriſt by faith as the work of it in us is powerfull and ſtrong, we should live to the Lord and die to the Lord, that ſo living and dying we may be found amongſt the number of thoſe that are the Lords. For this end, and to enable us to effect this work of faith, whereby we may live and alſo may die to the Lord, and in neither ſin nor ſerve our ſelvs, Chriſt both died and roſe againe, and is become Lord both of the dead and of the living, even in this ſenſe before opened. To this agrees what the ſame Apoſtle teſtifies, 2 Cor. 4:12.13. compared with 1 Cor. 4.8, 13. Here we find the Apoſtle, the father and true elder, as to his growth up into Chriſt, ſtrong in the faith; and the Corinthians, they are the children, babes in Chriſt, weak and low in faith, but high, full and puffed up in their fleshly minds. Let us therefore conſider the differing characters he gives of the one and of the other, though both beleevers, ſuch as in their living and in their dying are or may be the Lords. Ye now are full, ſayes Paul, or this is your time of being rich and reigning as kings, without us: but I would to God you did indeed reigne, that we alſo might reigne together with you; But it is otherwiſe with us, even a dying time; We are troubled on every ſide, perplexed, perſecuted, caſt downe, alwayes bearing about in our body the dying of the Lord Jeſus, God having ſet forth us that are the Apoſtles (moſt ſtrong and eminent in faith) as it were appointed unto death, and to be made a ſpectacle to the world, to angels and to men. We are fools for Chriſts ſake, but ye are wiſe in Chriſt: we are weak, but ye are ſtrong: Ye are honourable, but we are deſpiſed. So then death workes in us, but life in you: And we having the ſame ſpirit of faith, according as it is written, I have beleeved and therefore have I ſpoken, we alſo beleeve and therefore ſpeak; knowing that he which rayſed up the Lord Jeſus, shall raiſe us up alſo by Jeſus, and shall preſent us with you.

Pilgrimage to the Land of Promise, Treatise (2 of 4)