Two Treatises, Treatise 1

Two Treatises · Treatise 1

p. 1To the ſcattered Seed and Sheep of CHRIST in all Nations, the true Iſrael by Faith, unknown for the moſt part to themſelves, but more to the World and Worldly Chriſtian: Yet, in this their unknown or diſperſed Eſtate, owned of the Lord, as the Church that are in God the Father, truly pure, Catholick and Chriſtian, of which Chriſt Jeſus is the alone and immediate Head.

BRethren and Fathers, &c. that in Jeſus Chriſt are dearly beloved, and with God of great price, Grace and Peace be multiplied unto you, through the knowledge of our Lord Jeſus Chriſt.

To you that are unknown and yet well known, it is in my heart to be repreſenting the knowledge of Him that is inviſible, and the view of your ſelves in your inviſible ſtate, together with thoſe that are your known or unknown enemies; as that which may prove neither unſeaſonable nor unprofitable to you, in this day of Iſrael's Captivity, but approaching Redemption (which haſtens faſt) at which time the Sons of God ſhall be made manifeſt.

If Paul, Acts 17. when he paſſed by, and beheld the Athenians Devotions, with an Altar, having this Inſcription [To the unknown God] took occaſion from thence, to make him known, whom they ignorantly Worſhipped; Surely, it ought not to be accounted blameworthy in any, that ſeeth the Worſhip and Devotions now in practiſe, in the viſible Chriſtian Church, to endeavour the diſtinguiſhing the right Catholick Church in its Purity, and way of Worſhip in Spirit and Truth, from them, and from their wayes of Worſhip (ignorantly, however zealouſly performed) that paſs under the name of Chriſt's Myſtical Body, and his Divine Inſtitutions.

But you, Beloved, are of God, Elected, known as by name, having this Seal and Mark from the Lord upon you, which is your Stability and ſure Foundation; the Lord knows, who are his. And, let every one that nameth the name of Chriſt, depart from iniquity.

No matter therefore, if theſe come to you and find you, as to your outward eſtate in Babylon; where, (according to what is foretold by p. 2the Apoſtle John, in the Revelation) your abode is to be, as in a wilderneſs condition, for 1260 years, now near expired.

And although from that ſtate of ſervitude and hard bondage, unto which you have been expoſed by the Rulers, no wreſtlings or contendings by humane wiſdom and power, have availed to work your deliverance, becauſe the appointed time, ſet by God, is not come; Yet, this ought to be your comfort, that ſo ſoon as that time comes, there will then need very little other help than the Grave it ſelf to caſt you forth, as the Womb doth her fruit, which it cannot longer detain. For of this be aſſured, that Chriſt's dead body mystical, can no more be held in its figurative grave, after the ſet time is come, than his natural body, could, in his literal grave, Acts 2. 24. where it is ſaid, that after Chriſt by wicked hands had been ſlain, God raiſed him up, having looſed the pains of death, becauſe it was not poſſible he ſhould be held of it; Nor are you to be too much grieved and diſcouraged in this your low, depreſſed and dead eſtate, under the rage and indignation of the World and Powers of it, ſince to you is the promiſe of Life and Reſurrection, and you are ſure for the preſent to be fed in the Wilderneſs, and to be kept green and flouriſhing in your inward man, by ſecret dew, inſpired and diſtilled from Heaven, whatever periſhing and decays are brought upon your outward, where you are bearing the marks of the dying of the Lord Jeſus. Hearken therefore to the Call that is given you, of retiring inward into the life of your Head and Root, the life that is hid with Chriſt in God. And, as the means to be ſo with more freedom, labour to keep the door of your ſenſual part, ſhut, and faſt cloſed about you as much as may be, that the noiſe and diverſions of this ſinful and unquiet World may not diſturb nor interrupt you. For though, through impatience and unbelief, you may be arguing and concluding againſt your ſelves, as the whole houſe of Iſrael did, Ezek. 37. 11. that your bones are dried, your hope is loſt, and you are cut off, for your parts; yet ye ſhall know that the Lord he is God, when he hath opened, and brought you up, out of your graves, v. 13. He will then own you viſibly, for his people, by wonderfully putting his Spirit within you, and cauſing you to live; And when you ſee this, your heart ſhall rejoyce, and your bones ſhall flouriſh like an herb, and the hand of the Lord ſhall be known towards you, his ſervants, and his indignation towards his enemies. He hath the weapons of his vengeance in readineſs, full Vials of his wrath, to be poured forth by his heavenly Militia and Troops, upon the Beaſt and his Worſhippers, when all humane means fail. This you are therefore to know, that p. 3though the Saints who have adventured to oppoſe the Beaſt, and the kingdom of Antichriſt (all along, contending in a good Cauſe) have been ſtill cruſhed, and ſubdued, as is foretold, Rev. 13. 7. yet the time is coming, yea, is even at the very door, for God to take the buſineſs into his own hands, and to put forth the power of his wrath by heavenly Inſtruments, foraſmuch as the earthly ones (as you have ſeen) have proved ineffectual. And this ought to be a teaching to us, to depend upon God, for the avenging of his people, even, when all humane ability to perform it, is vaniſhed; and not haſtily to run out, in the uſe of any indirect means, though tempted and allured thereunto.

But, to return to the things which we propound to ſet before you, in this Epiſtle; They are reducible unto theſe particulars, following:

1. Firſt, The ſight and knowledge of Chriſt, as he is the Inviſible and Holy One, from whom, as from the Head, all natural as well as ſpiritual good, doth flow.

2. Secondly, Chriſt's Headſhip, exerciſed by him, (ever ſince his Aſcenſion) as he is the Son of man, glorified; and this in the two diſtinct branches and adminiſtrations of it. The one, that, wherein he is the Lord and reſtorer of pure, incorrupt Nature, upon the Principles of the firſt Covenant, renewed, and confirmed in his blood. The other, that, in which he is the giver of the Holy Ghoſt, or, the Miniſter of the Spirit, and new Name, (as Ointment poured forth) which, where it is received upon the Principles of the new Covenant, never fails, but abides with ſuch, for ever.

3. Thirdly, The true Annointed Ones, or Witneſſes of Chriſt, according to both his before-mentioned Adminiſtrations and the Annointing, which is given, by the one and by the other.

4. Fourthly, Thoſe that in Principles, are oppoſite unto theſe two Annointings and the effects of them, declaring their enmity, in and by the continued war they maintain againſt them, in the poſture of open enemies, or diſſembled friends, both making up, but one and the ſame Kingdom of Antichriſt.

5. Fifthly, What Word and part of his Counſels contained in the Promiſes and Propheſies, (not yet accompliſhed) is the Lord now fulfilling, in the preſent diſpenſations of our day?

1. To the firſt, 'Tis the Teſtimony which came out of Chriſt's own mouth, concerning Himſelf and his Father, Luke 1. 22. That no man knows who the Son is, but the Father; nor who the Father is, but the Son, and he to whom the Son will reveal Him: which plainly declares, that the beings both of the Father, and of the Son, are great p. 4and hidden Myſteries. The one as well as the other, is myſtical and inviſible, and muſt be taught and revealed, before it can be truly and fully known and underſtood what they are. Agreeable to this, is that, Joh. 1. 18. No man hath ſeen God at any time, that is, immediately, but by the means of the only begotten Son, which is in the boſom of the Father; he hath declared him. The Son, therefore, who is the only begotten, is ſaid to be the Image of the inviſible God; The firſt name and ſimilitude whereby God is poſſible and capable to be known to others beſide himſelf. For by and from Him, as the Head, the knowledge and fruit of the whole Deity is derived and communicated, in ſuch fit Images and lively Repreſentations, as He hath fore-determined within himſelf, to be known by, unto his whole Creation, from the beginning to the end thereof. Hence it is, that we find Chriſt the Mediator, by the Prophet Iſa. 43. 10. ſpeaking of himſelf after this manner, Ye are my Witneſſes, ſaith the Lord, and my Servant, whom I have choſen. The Lord, the Mediator, hath and owns for his Witneſſes, the Womans Seed, in the head, and in the members; the promiſed Seed, in his Servant, the Branch, the chief and principal one; and in his Brethren, the ſame Seed; and who are made to bear his Fathers Name (by Adoption) as well as himſelf, and to continue it for ever; that one Seed, Gal. 3. which, ſaith the Apoſtle, is Chriſt, the myſtical body, that are Heirs according to promiſe. Ye are my Witneſſes, ſayes this only begotten, who is from everlaſting, that ye may know and believe me, and underſtand that I am he. Or, I am the Son, that only doth or can reveal who the Father is, or who I am in mine own Perſon; for, before me was no God formed, or nothing formed or to be ſeen of God, neither ſhall there be after me; becauſe I am his compleat Name and Manifeſtation. In me it hath pleaſed the Father all Fulneſs ſhould dwell, and this alſo bodily, in the diſpenſation of the fulneſs of time. By Chriſt then (as we learn from hence) we are to underſtand that Perſon, in whom God firſt formeth himſelf, and placeth his Name, by his immediate engraving and workmanſhip, upon the tables of ſome Creature-beginning, ſome other nature begotten by him, in difference and diſtinction from his own; and which, as it is his firſt work, ſo is it his moſt compleat and perfect work; that which comprehends all particulars and individuals in both creations, from firſt to laſt; ſo that, as nothing is before it, to precede, ſo, nothing is omitted, to make new, or to come after it, that is not eminently treaſured up and ſeated in his Perſon already, who is the firſt-born of every creature, he that was before all things, and by whom all things conſiſt, p. 5made the Alpha and Omega; he that was, he that is, and he that is to come, the Almighty. In this ſtate of ſpiritual being and hidden glory, Chriſt is truly and properly the Inviſible one, which Moſes had the ſight of by Faith; fore-ſeeing alſo his incarnation, as he was to be the great Prophet, raiſed up to the People of Iſrael, who when he cometh, ſhould teach them all things, and declare the mind of God fully, receiving himſelf the lively Oracles immediately from God's own mouth.

From hence alſo it is, by reaſon that there is ſuch an Inviſible one, who is with God from everlaſting, as his mouth, and in the Office of Mediator, that in Moſes his Law, the firſt and ſecond Commands are ſo poſitive and ſtrict, that we ſhould have no other Gods before the Lord, viz. the Mediator and Redeemer, that brought Iſrael out of Egypt, and made himſelf known unto them by his Name Jehovah, which imports the execution of his Purpoſe and Promiſe, and ſo, the Being he gives to what his Word hath declared. This Name will be beſt interpreted by the opening of another place of Scripture, which ſpeaks of Chriſt in this his inviſible and myſterious being, Prov. 8 and 9 chap. wherein the building and workmanſhip that Wiſdom forms for her own houſe, (the Sanctuary wherein God records his Name) is moſt lively and excellently deſcribed, as that which comprehends all the fulneſs and perfection of all times and things, paſt, preſent, and to come; He that was, he that is, and he that is to come, the Almighty; Who, as, in one and the ſame Perſon of the Mediator, he is the God that builds all things, ſo he is alſo the Building or Houſe it ſelf, which is his own immediate workmanſhip, and, as in one total ſum, contains all manner of perfection in it. For it is not the Property of the firſt in the Trinity, to execute, but to purpoſe and contrive what ſhall be executed, and by whom; and then, the Execution, though it be by the ſame Divine Eſſence, yet, it is by reaſon of a ſecond and third property, which is natural to it; according to which, God, that is One, is alſo Three; One in Nature and Spirit, Three in Properties and Operation; a Spirit after ſuch an incomprehenſible manner as is known fully to himſelf alone, having three diſtinct inſpiring Properties, whence he gives being to his own Name, or to him that he purpoſeth within himſelf, ſhall bear his Name, and give the ſight and knowledge of his eſſential Glory and Likeneſs, unto the underſtanding of others, as his own mouth, that is ſet up, to utter and deliver the lively Oracle of his Eternal mind.

This Perſon, whom God from Eternity hath deſigned to this high p. 6and great Office, is he, whom we mean, when we expreſs him under the Title of the Mediator; the Wiſdom and Power, or Underſtanding and Will, that God hath the image of, within himſelf, from all Eternity. As it is in him, it is himſelf; one that is with him, as brought up by him, that is daily his delight; and whoſe delight alſo is in the habitable parts of God's Earth, and with the ſons of men; The Wiſdom and Power of God's Eſſence, in the form of the higheſt Underſtanding and beſt Will, purpoſing to manifeſt it ſelf, and build it ſelf a houſe in ſome other nature, wherein to well, and therewith to converſe, whether upon terms of pure Juſtice, or free Grace; and ſo, to make himſelf either a ſojourner for a ſeaſon, or an home and in-dweller, as his place of Reſt for ever.

And by the ſetting up of this building in the Perſon of the Mediator, as the Root and Foundation of all intercourſe between God moſt high, and the work of his hands in both Creations, let us ſee the fruit and great benefit which comes to men, as he himſelf deſcribeth it, Prov. 9. 1, 3. For, by this means the Beaſts are killed, the Lamb is ſacrificed, the Wine is mingled, or, the pure fruit of the Divine Nature is ſo tempered and prepared, in its manifeſtation and day-break upon the Creatures underſtanding, by the firſt mixture of theſe two natures in the Perſon of the Mediator, that it becomes fit drink and ſutable meat for all ſuch, as are to feed at this Table of the Lord.

From hence it is evident, that God is to be looked upon by us, as under one Conſideration, in his own, proper, ſimple, abſolute and incomprehenſible Eſſence, wherein he is known, and perfectly enjoyed by none but himſelf, in the moſt bleſſed Trinity; and under another Conſideration, according to what he hath eternally purpoſed, and actually made himſelf to be, in the Perſon of the Mediator, wherein only he can be ſeen by the Creatures making it unlawful to own any other image, form, or likeneſs of him, Exod. 20. 3, 7. or to bow down to it, or worſhip it; forbidding unto Angels or Men, all the Imaginations of God, which they are apt to feign of him from the device of their own hearts, as the Object of their Worſhip, upon this very ground, becauſe he hath one by him that he hath made the Angel of his face and preſence, whom he hath employed to bring them out of Egypt, and who was ſeen by Moſes in the Buſh, and ſhewed Himſelf to the Church or whole Congregation of the People in the Wilderneſs, when they tempted him, in ſetting up and worſhipping a molten Calf, of their own invention, new and ſtrange gods. This to do before his face, and to own (beſides him, that was the face and mouth of God p. 7amongſt them) would be a great provoking, which he told them ſhould not go unpuniſhed: This cauſed God to ſay, Thou ſhalt have no other Gods beſides, or before me; that is, not only not in my ſight, but not in preference to him, that I have given to you, as my face and mouth. Provoke him not, for my Name is in him; intimating withall, that herein they were the more inexcuſable, becauſe they had him with them and amongſt them. In him the light of God's Glory was ſhining forth as in God's own face and very ſimilitude, ſpeaking his Mind by his own mouth; and he was to be incarnate, that the ſame Word might be near us, even in our mouth and in our heart, to hear it, and do it. This is the Prophet, like unto Moſes, which God ſaid he would raiſe up unto them, out of, and from the midſt of their Brethren.

Let us then acknowledge this great Myſtery of the Father and the Son, diſtinguiſhing what God is by Nature and Eſſence, from what he gives himſelf to be, in the Perſon of the Mediator, the only begotten, that lieth in his boſome; who yet is alſo his Meſſiah, whom he ſends and makes his Subſtitute, by way of his in-dwelling Deity and Preſence, for the performing of all his pleaſure in both Worlds.

The Trinity is the head, and immediate cauſe of the being and fulneſs, which is ſet up in the Perſon of the Mediator, whom they not only inspire with each of their Names and Similitudes, but make him a Veſſel of meet uſe, to convey the holy Oyl, in the way of a twofold Miniſtry, and Pipe to both Creations; He therefore became incarnate, that he might make uſe of no other ſpokſman, immediately to interpret and declare the Mind of God unto his People, than the Son of man glorified, of which we have the lively Type, (Exod. 4. 15, 16.) in the Office of Aaron to Moſes, ſhewing that Aaron was made the mouth to Moſes, and Moſes the mouth to God; Aarons Office of ſpokſman, figuring out that of Chriſt's Manhead, and Moſes his, that of Chriſt's Mediatorſhip in ſpirits before his Incarnation; upon which occaſion God promiſeth there, in the Type, that which he fulfills in Spirit and Truth, in Chriſt's Perſon. For, as Moſes had Commiſſion to ſpeak to Aaron, as God's ſpoksman to him; ſo hath the Spirit of the Mediator to Jeſus the Son of man. And as it was Aaron's Office to be ſpoksman to the People; ſo is it the Office of Chriſt's Manhead, to be the ſpoksman of Him that Moſes typed out, that great Prophet, the Angel of God's Face and Preſence; and to be to him the Interpreter and Declarer of God's Mind, and ſignifier of God's Commands to all in both Worlds. Chriſt (as he is the Son of man) p. 8is to himſelf (as he is the Word of God) inſtead of a mouth or Prophet; And Chriſt, as he is the only Begotten, or Word of the Father, is inſtead of God, moſt high unto his own Manhead; anſwerable to the Promiſe, made verſ. 15. and thou ſhalt ſpeak unto him, and put words into his mouth, (meaning Moſes to Aaron) and I will be with thy mouth, and with his mouth, and will teach you, (that is, both of you) what ye ſhall do.

Here we ſee (and may ſee it with Admiration, as the Queen of Sheba did in Solomon's Temple, which was the Type) the Glorious Aſcent into the Houſe of God, and the gradual acceſs which by one ſpirit, we have through Chriſt unto the Father. I would have you know, ſaith the Apoſtle Paul, 1 Cor. 11. 3. that the head of every man is Chriſt, the head of the woman is the man, and the head of Chriſt is God. Chriſt that is the head of every man, is the head of his own manhead; and therefore was Chriſt God's Angel, Meſſiah, or ſent-one, before he was Man; and had for his Head, the one God and Father of all things.

How God is the Head of Chriſt, we have ſhewed. The bleſſed Trinity, is the Father to that only begotten One, who is the hidden Wiſdom, ordained before the World was, to our glory; The Angel, that is, the Meſſenger and Mediator of God's Covenant, of whom he commands us to beware (Exo. 23. 21.) and to obey his voice; Provoke him not, ſayes he, for he will not pardon their Tranſgreſſions; for my Name is in him. What can be more plain? The moſt high God hath his Meſſiah, his Angel or ſent-one, inveſted with his Majeſty and Power of Command, whoſe Voice muſt be obeyed as the Voice of God, it being his Office, to be inſtead of God to his Church. What he binds is bound, what he remits is remitted, for the Name of God is in him; He is in likeneſs and truth, ſo near to God, that he is God's equal, the true Michael, that is ſecond with God in the Throne: and yet, he that is found in the Form of God, and accounts it no robbery to be equal with God; doth not diſdain to have alſo his Equals, the man, that is, his fellow, the man of his right-haud, whom he hath made ſtrong for himſelf.

With the moſt knowing Jews, the acknowledgment of Chriſt in this his heavenly and ſpiritual being before his incarnation, was moſt uſual and avowed. The Angel that redeemed Jacob, Gen. 48. they call the Divine Majeſty, owned for God, and for Chriſt, that was tempted in the Wilderneſs; whoſe Voice, ſay they, is to be obeyed, as the Voice of the living God; and his Office is, to be the Leader p. 9and Guide of the true Iſrael; the great Prince, that is the Preſence and Majeſty of God, and the Lord and Ruler over all the Earth as well as Heaven, all that is therein being governed by his hand. Unto Him the pure and ſimple Eſſence of God is the Father; and he is ſet up from everlaſting, the Father and Root, whence that chief Branch ſprings, that is Jeſus the Lord and Chriſt, in the capacity of Son to this Father, who muſt reign till all things be ſubdued under him, that is, all inferiour Rule, Authority and Power whatſoever, that officiate, or ought to do ſo, in his right; But when that is done and finiſhed, then ſhall this Son alſo himſelf, be ſubject unto Him, that is, his Father, that raiſed him from the dead, and put all things under him, that God may be all in all.

This occaſioned Chriſt whilſt he was on Earth, to ſay, Joh. 12. 28. Father, glorifie thy Name; ſpeaking therein to God the Mediator; to Him, whoſe Office is, to be to him the Mouth of God; from whom, he receives the lively Oracles to deliver to his Church; as it is written, I will declare thy Name to my Brethren; in the midſt of the Church will I ſing Praiſes unto thee. And again, I will put my truſt in him, even in him who wrought in Chriſt, when he raiſed him from the dead, and ſet him at his own right-hand of the Majesty on high, or in the heavenly.

This made Chriſt ſay, When I am lifted up, I will draw all men unto me; that is, mediately, and in order afterwards, to reſign them up unto his Father, and give up all his intereſt of Rule in them, unto him; unto whom, as he is his Equal, (for, ſaith he, I and the Father are one) So alſo he is his Servant, and hath his Office of Miniſtry under him. For, the end of Chriſt's Miniſtry is, to unvail the Glory of his Father, and to ſhine with him as ſecond in the Throne, which he prefers much before the drawing of all men to himſelf, to depend and reſt on him only, and not on the Father, in and through him, as well thoſe do that reſt in the knowledge of Chriſt according to the fleſh, and behold not that vail rent, upon his ſpiritual Croſs, in order to live to him, that died for them, and roſe again.

By what we have already ſhewed, we have, or may have, the ſight of him who is the Holy and Inviſible One, from whom, as from the Head, all Natural as well as Spiritual good doth flow.

2. The next thing propounded, is, to ſet forth the two diſtinct Branches and Adminiſtrations of this Headſhip, exerciſed by Chriſt, as he is the Son of Man glorified, miniſtring the Inſpiration, Anointing and Image of God, which is given according to the Principles p. 10and Law both of the firſt and of the ſecond Covenant. The influence and effect hereof upon all rational beings, whether Angels or Men, in their mutable eſtate or immutable, doth proceed from Chriſt, as he is the ſecond Adam, that quickening Spirit, who is Lord from Heaven; And hereof he hath his living and undeniable Witneſs in the Hearts and Conſciences of his Subjects and Followers, from the beginning of the World to the end thereof.

1. The Headſhip which Chriſt exerciſeth by the first of theſe Miniſtries, is that of Supream Natural Lord and Sovereign over all Creatures; by the breath of whoſe mouth they were made, Pſal. 33. Rev. 4. 11. and redeemed by his Blood, Rev. 5. 9. So that his right of Rule to them and over them, is indiſputable, and their obligation for duty and ſervice to him, indiſpenſable and perpetual. The Angels that fell, are charged (Jude 6.) with defection from, and rebellion against this their Prince and Sovereign Lord, leaving and deſerting him who was their appointed Habitation, and Object of Worſhip and Duty by the very Law of their Creation. And, unto the ſame Diſobedience and Revolt from Chriſt, was the firſt Adam tempted, who was ſubjected at firſt to none but God. While God the Mediator ruled, and man obeyed, all went right: For God being moſt perfectly wiſe and juſt, could not erre in commanding; but man, though innocent, yet being free and mutable, was capable to be tempted from his Obedience, as it fell out. Satan, that by his diſobedience had overthrown himſelf, knew thereby the way how to overthrow man. He perceived God could not be corrupted nor tempted to unwiſe or unrighteous Government; And, if neither King nor Subject could have been corrupted, the Kingdom muſt needs have ſtood. But, he quickly found, man was frail, though holy, and had not yet attained to his incorruptible eſtate, though upright, and was therefore capable to be wrought upon, and corrupted in his mind, from the ſimplicity that is in Chriſt. Man would be as God, have no guide but his own underſtanding, hating that juſt reſtraint, which was needful as a bridle, to be put upon him, to keep him from falling, and which God provided to offer to him, as the means to remain innocent, and paſs out of his mutable into an immutable holy ſtate, without ſin. But this would not go down, nor be born; The reſignation of his Will, and abſolute reſolution of it into the Will of his Sovereign, by believing, who required it for his good, would not be hearkened unto. He could not, or would not, or would not think he was ſuch a fool, as ſtood in need of being ſo abſolutely at the will and diſpoſe of another, when as yet p. 11he was his own man, free to continue under the guide of his own ſelf-rule, a thing very beautiful and good, as he thought, to be put into practice. This was the Choice God had given unto man, in this his righteous mutable ſtate, either to truſt to his own guidance for the ordering of his ſteps, according to the Rule ſet before him, and the conditional Terms of the Law of Nature, and firſt Agreement or Covenant made with him at his Creation; or elſe, to diſtruſt his own Wiſdom, as inſufficient to be his guide, and his own power of Will, that was mutable and uncertain in its beſt ſtate, and thereupon commit and reſign himſelf, through Faith, unto the guidance and power of his Natural Head, Lord and Sovereign, to do, as by the ſight of Faith, he ſhould find him do, and cleave cloſe to him, whatſoever he ſhould go before him in.

The firſt of theſe, the firſt man determined himſelf in, and in that Act, choſe for his whole ſeed as well as for himſelf, who, if God pleaſed, might have been then concluded by it, without any new offer of Grace made unto them, or their ever being brought to ſo fair a tender again. But ſo far was God the Mediator from applying himſelf ſpeedily to any ſevere courſe of proceeding againſt the first Adam and his Poſterity, that ſinned with him in his loyns, as that he takes this occaſion to renew his first Offer, upon the experience Man now had of truſting to his own wiſdom and ſtrength. God freely of his own accord, makes a Promiſe to man, of a Redeemer that ſhould come in his own Nature, and be made fleſh, to recover him out of his ſinfull corrupted ſtate, and bring him and his Poſterity once more, into a ſtate of Reconciliation with God, that what the Law could not do, in that it was weak through the fleſh, might be done by God's ſending his Son in the likeneſs of ſinful fleſh, who by the ſacrificing of himſelf, condemned ſin in the fleſh, that the Righteouſneſs of the Law might be fulfilled in all ſuch, as walk not after the fleſh, but after the Spirit. And here, behold the Righteouſneſs of God, which is, and declares it ſelf by the Faith of Jeſus Chriſt, unto all, and upon all, that believe, making no difference; but as all have ſinned, and come ſhort of the Glory of God, in the Act of our first Parents diſobedience; So all ſhould be restored and brought into a capacity of being juſtified freely by his Grace, through the Redemption that is in Jeſus Christ, and made the Righteouſneſs of God in him, againſt all that can be objected by the Malice of Satan, or from the Juſtice of God's Law, that hath been broken, and muſt be ſatisfied, either by the perſon offending, or ſome other, proper to make Atonement by his Obedience, in the imputation p. 12whereof we may be accounted righteous, as by the Act of diſobedience in the firſt Adam we were made ſinners. This is done by the Redemption which is wrought for all men, and forgiveneſs of ſins through the Blood of Christ, either conditionally or abſolutely, Col. 1. 20, 23. Hereupon, God expreſly and ſincerely declares▪ he deſires not the death of a ſinner, having ſent his only begotten Son into the World, that all ſhould live through him, and none periſh or die in their ſins, for want of a poſſible and ſufficient Remedy; even him, whom God hath fore-ordained and ſet forth, to be a Propitiation through Faith in his Blood, for the remiſſion of ſins that are paſt. And this is ſo far from making void the Law or firſt Covenant between God and man, that it doth eſtabliſh it, and much clear up the Juſtice of God, in exacting the Debt of Obedience and Allegiance due to him from Man, according to the Law, when ſo much Clemency and Forbearance hath preceded, and an Act of Oblivion freely and of Grace hath been paſſed, the benefit whereof is conditionally extended unto all. Hence it is, that the Office of giving and putting in execution the Law of God, as it is a Miniſtry that works wrath, is committed by the Father unto Chriſt, as he is the Son of Man; Firſt, to diſpence Judgment with Mercy, great patience and long-ſuffering; and afterwards without Mercy, as that fiery Indignation, which is reſerved for wilful and hardned ſinners.

This Chriſt doth plainly intimate, Luke 12. 10. where he ſaith, Whoſoever ſhall ſpeak a word againſt the Son of Man, it ſhall be forgiven him; but unto him that blasphemeth against the Holy Ghoſt, it ſhall not be forgiven. For what elſe can be the meaning of theſe words, but that Chriſt would have his Diſciples know, that Judgment was firſt committed to him, as he is the Son of Man, made the chief Officer and Diſpenſer of God's Juſtice, whether diſtributive or revenging, the exact Rule whereof is given and contained in the Law of Nature, or Covenant of Works? The Tranſgreſſions againſt this Law are capable of remiſſion and forgiveneſs through his Blood, the Interceſſion whereof ſpeaks better things than that of Abel, and prevails for gifts even to the Rebellious, ſo that they receive not God's grace, nor take his Name in vain: if they do, he will not hold them guiltleſs, nor continue any longer to extend to them the benefit of his Sacrifice. Secondly, Therefore Judgment was committed to him without Mercy, in reference to ſuch ſins, by which the doers of them blasphemed and reſiſted the Miniſtry he was intruſted with, of giving the Holy Ghoſt, or inſpiring the hearts of the Regenerate with the p. 13new Name▪ and that ſaving knowledge of God, which is communicated according to the Law of Faith, and of the new and everlaſting Covenant.

This is the Royal Office and Dignity, which Jeſus, as the Son of Man, is exalted unto, by the perſonal union which he hath with the Word, being made a meet Miniſter, in all reſpects, through his Death and Reſurrection, to diſpence God's ſovereign Juſtice, and to execute Judgment and Equity, according to the Law of Nature, renewed and confirmed in his own Blood. Herein he is King of Kings and Lord of Lords, the great and Univerſal Monarch, that is appointed Law-giver and chief Judge in Heaven and Earth, to and over all Natural Beings, whether Angels or men, and is the rewarder of every man according to his works, with the ſame meaſure that any man metes unto another, he meaſures out unto him again; and ſtrictly doth inſiſt upon, and require that which is juſt and due to be paid unto God or man, by the Law and Principles of the firſt Covenant. He therefore hath the Gifts and Abilities, incident to that Communion with God, committed to him to diſpence, being the Head of God's diſtributive, as well as his revenging Juſtice, and will make it appear, that he deſires not to reap where he hath not ſown, nor to gather where he hath not firſt ſtrewed, and diſperſed abroad in his bounty and liberality, none being a more chearful giver and lender of his Goods than He, looking for nothing again where there is no ability to pay, not happening through our own default.

This is the Miniſtry which worketh Wrath, that is to ſay, contracts a debt of Puniſhment, and of the Curſe, to every one that joyns iſſue with God upon the terms of this Covenant, and continues not in all things written in it, to do them. And although by this Miniſtry, and that from Chriſt himſelf as he is the Son of man, there be a life and communication of God's Image given, which, in it ſelf conſidered, is pure, holy, righteous, ſpiritual, and good; yet, it is but upon ſuch terms, that it may be again withdrawn and revoked by the Giver, if he pleaſe; or may be corrupted or forfeited by the Receiver, and ſo end in death and wrath. The proof of this was ſeen at firſt, in the Fall of our firſt Parents, and is ſince, in all the Children of Perdition, who, after all their great and high enlightnings and clenſing from all their old ſins, fall into a relapſe that is irrecoverable, ſo as to become trees twice dead, finally to be pluckt up by the roots and burned.

It is Chriſt in the exerciſe of this his firſt Miniſtry, that we intend, when we ſay, that he is the Lord of Nature, and Fountain of all Juſtice, p. 14upholding a powerful and laſting Witneſs of himſelf in the very Natural Conſcience, where he begets and ſets up that knowledge, which declares God Juſt, and the Juſtifier of him that either is perfectly righteous in his own perſon, with the righteouſneſs that his Law requires; or, that (in default thereof) is righteous in another, that God hath given to be made a Sacrifice for them, that they thereby might be made the Righteouſneſs of God in him; ſuch, as he is willing to accept on their behalf, and to reward, not of Debt, but of Grace.

In one of theſe two wayes it is for all men to ſeek to be juſtified, to anſwer the end of the Law, and to receive the reward of it: But as to thoſe, that neither in the one nor the other of theſe wayes, deſire to approve themſelves, and be found righteous, they are juſtly convinced of all, and ſhall be judged of all, as meet objects for God's revenging Juſtice, to be ſhewed upon them as the Judgement that is final, after which, no place is left for Mercy. So then, in and by this Miniſtry, that begins in Juſtice diſtributive, which is founded in God's bounty and liberality, by which he giveth to all their being, life and motion, and filleth the deſire of every living thing; and which endeth in avenging and puniſhing Juſtice, upon mercy and bounty abuſed, (as the known natural Principles of all Law, and righteous Magiſtratical Government) God manifeſts himſelf the Fountain thereof, in the Perſon of Chriſt the Mediator. And in this kind of knowledge of God, and obedience to his Law, all mankind are and muſt be converſant whether they will or no; and are to ſhew themſelves, either his obedient Subjects, whom he countenanceth, protecteth, and rewardeth, in their well-doing; or his rebellious and diſloyal Subjects, over whom he will glorifie himſelf in his avenging Juſtice and diſpenſation of Judgment at laſt, without Mercy.

A remarkable example of this we may ſee in the Caſe of Jacob and Laban, Gen. 31. 44. Laban a Righteous man (at leaſt pretending to it, in his appeal to the God of Juſtice) converſing with God, in and under the Law of Nature, and what of God is to be known under that Miniſtry, ſaith to Jacob, Come now, after all our difference and unkindneſs, thou ſhalt ſee I will deal righteouſly with thee, and put thee to the proof who ſhall be found more righteous, thou in thy way of ſerving God, or I in mine. Let us ſtrike a Covenant, I and thou, and let it be for a Witneſs between me and thee; Let Him whom I know and ſerve by the Light and Law of Nature, and whom thou ſerveſt by a higher Law and Light, that of Faith, (which doth p. 15not deſtroy, but eſtabliſh the Righteouſneſs of the Law) let him, whoſe eye only ſeeth, and before whom we cannot be hid, (either from his knowledge or his vengeance) watch and mark our carriages, in purſuance of our Covenant and Agreement; and accordingly be a Witneſs, for, or againſt us, upon the breach thereof. Unto this Jacob chearfully agreed upon his Principles, and Laban upon his. In which, it is evident, that the ſame God and Chriſt may be converſed and walked with, upon differing Principles; and that righteous Agreements may be upheld and maintained by thoſe that own and call Chriſt to witneſs, as he is the Sovereign Miniſter of God's Juſtice, whether their knowledge of him be according to the firſt or ſecond Covenant, in both which Chriſt comes forth, as to his Communications and enlivening Preſence in the hearts of the ſons of men; which is the point that we are now upon, and have cleared in the firſt branch of it.

The Second (being that which conſiſts in a knowledge and manifeſtation of God, that is beyond and above Nature, that which man in his natural make, at beſt, reacheth not, or hath a mind or will to receive) is more difficult to be expreſſed, and when expreſſed, to be underſtood. For after this manner God is not ſeen or communicated unto any, but in a ſecret and hidden way, which he makes not common, but reſerves for peculiar kindneſs to thoſe that find grace in his ſight, upon their coming, as Eſther did, into the inner Court, to have this golden Scepter held out to them, by promiſe, or elſe they die. God's firſt Voice and Manifeſtation of himſelf unto the Creature, ſpeaks and declares him (as we have ſhewed) to be juſt, in a way of Law and righteous Government, which he exerciſeth over his Creatures. He is their Soveriegn, they are his Subjects, in order to receive the reward of Love, or of Wrath: That which this Second Voice miniſters and ſpeaks, is that Love, and the knowledge of God in it, which he ſpreads abroad in the hearts of his good and loyal Subjects, after the proof made of the Loyalty and ſtedfaſtneſs of their Love to him; Not that they love him firſt, but of his own Will they are begotten, by the Word of Truth, into this Love of his, which comprehends them, long before they apprehend it, and God in it. But he that ſhall come, will come, and will not tarry; if by Faith we are taught to wait for him, Whom, having not ſeen, yet, we love, or, have ſecret cleaving to, and earneſt longing after: In whom, even whilſt we ſee not, but find our ſelves altogether in the dark, and at a loſs, as to what may be ſeen and known of him by natural Light and Reaſon; yet, believing, and having thereby given us the evidence of things, unſeen by the natural p. 16eye, they become ſo real, and are made ſo certain to us, as we rejoyce with joy unſpeakable and full of Glory. We could do no more, were we at the end of our Faith, and did ſee, as we are ſeen, as we ſhall at the compleat Salvation of our Souls.

From him then, that is thus the Love and Joy of the believing Soul, that is to ſay, Chriſt, the Miniſter of the Spirit, and giver of the holy Ghoſt, and that new Name which none know but they that have it, is this Second kind of Knowledge of God, and Communication of Life from him, that we deſire to open and lay before you.

You have already heard that Chriſt is the only begotten of God, as he is the Building and Sanctuary, which he that is the builder of all things, ſets up in himſelf, for his own uſe, as his Temple and ſpeaking-place, where to give and whence to deliver his lively Oracles and Inſpirations, of both ſorts, with which he fills all things. In this Heavenly Habitation, God records his Name, and hath the place of his Throne and of his Footſtool, with which he will dwell and tabernacle among his People for ever.

Again, By this workmanſhip and heavenly building, Chriſt the Mediator hath a Creature-being given unto him in ſpirit, before the World was, and is he who was before all things, and by whom all things conſiſt; is the Angel of God's Face and Preſence, that is by God and with him: Firſt, As his chief Meſſenger and Servant, his Meſſiah; and then, as his Spouſe and Equal, that lies in his boſom, knows all his ſecrets, and is retained in the moſt intimate bond of ſpiritual marriage-union, that is poſſible for Creature-nature to be taken into with God, even by perſonal union, as the body is with the ſoul. And thus Chriſt is found, even as a Creature in the form of God, and is called Michael, God's Fellow and Equal, after ſuch a manner, as the body is to the ſoul, both making but one perſon.

Now Chriſt, as he lies in the Father's boſom, and is the Spouſe to the bleſſed Trinity, is a higher manifeſtation of God, than he hath ſent out from God, as the Meſſiah, that bears God's Name only by figure and repreſentation, as his ſingle Image, which yet ſpeaks truly what God is, and as fully as the Creatures firſt veſſel of Receipt and Meaſure, knows how to bear and receive; but doth not ſpeak out all God's fulneſs, nor ſhew the Original it ſelf, whereof it is the figure and character, which in its ſingle ſtanding and appearing out of God, as a thing diſtinct from God, and not at the ſame time known to have any abode in him, after that intimate manner of union and conjunction, before-mentioned, the finite and ſhort-ſighted underſtanding of the p. 17Creature is ready to imagine that manifeſtation and ſight of God's Glory to be all that is to be known and inherited of God; And to deſire, as the Iſraelites did, (Exod. 20.) in the Perſon of Moſes, as the Type, that God would not add to ſpeak more, or ſhew forth his naked and unvail'd glory to them; but they would content themſelves to hear God ſpeak under the Vail, which Moſes had put upon his face, and not look out after any higher attainment. When God had ſpoken once, and ſhewed the Creature as much of himſelf as it could take in by its firſt make and conſtitution of being upon natural Principles, he proceeds to declare his purpoſe to ſpeak again, and form a hearing ear and ſeeing eye, proportion'd to his ſecond voice, adding this kind of hearing and ſight to the ſam… Creature-being, (whoſe firſt Principles of Knowledge and Will, a… too ſhort and weak to bear this Voice) called in Scripture, the ſight and hearing of Faith, that muſt be mixed with our natural Principles, as their ſtability and conſummation, and have the place of guide to them, and Lord over them, that the Scripture in this ſenſe may be made good, that the elder ſhall ſerve the younger. The Root of this Second ſight of God, is wrought out in Chriſt, as he is the only begotten that lies in God's boſom, and from thence is made the Miniſter and Giver of what himſelf firſt receives and enjoys. So that now, ſuppoſing the Spirit of the Mediator, (that is the only begotten and firſt-born of every creature) to be the Root of all natural Principles and Perfection, as he is the Meſſiah, and the hearer and obeyer of God's firſt Voice (of which we have already ſpoken) we are now to know, that God proceeds to make the ſame only Begotten, to have being and abode in him, as his peculiar poſſeſſion and choiceſt object of his Love, in the relation of his Spouſe and Conſort. He is formed and prepared hereunto, by becoming him that is made able to hear, receive and obey God's Second Voice, his higheſt, moſt excellent, and fulleſt manner of manifeſtation of himſelf to Creature-underſtanding, with power in the diſpenſation of the fulneſs of time, to become Man, made of a Woman, under the Law, and afterwards raiſed up from the dead, and made to ſit down on the right hand of the Majeſty on high; working out the ſame work in Jeſus his Servant, the chief and principal Branch, which is firſt wrought out in himſelf, as in the root and head of all natural and ſupernatural perfection. It is then a kind of working over the Creature again, out of its firſt frame and conſtitution of being, into a frame and conſtitution much more excellent and capacious, a ſtate incorruptible, never needing, nor being ſubjected to change of any kind, afterward, p. 18which the firſt building upon natural principles, doth, and did need. This working over, or re-building the Creature again, called in Scripture Regeneration, is not ſimply reſtoration or confirmation, conveying immutableneſs to the firſt Principles, and no more; but it is quite a new Creation, that takes down of the firſt building, as much as the Builder pleaſeth, and leaves no more of it ſtanding, than what is conſiſtent with, and grows up into perfect harmony, uſe, and ſerviceableneſs to and with the new addition and enlargement that is made, not deſtroying the firſt Image of God in man. This rebuilding work then produceth not a total anihilation of the natural being, but brings upon the life and manner of operation that flows from natural principles, ſuch a ceſſ…ion as amounts to a kind of death, at leaſt to a bitterneſs more than d…ath it ſelf, rendring it impoſſible for the Creature to live or move any longer unto ſin and evil; and quickning it, and raiſing it out of this dead ſtate, into the greateſt freedom to, and ſtedfaſt perſeverance in all kinds of good that is imaginable, as that which becomes moſt natural and delightful, the contrary thereunto moſt grievous and diſquietful to it.

This Second Life, which accompanies Salvation, and brings Immortality to light, is a kind of life from the dead, that the natural beings of Angels and Men are begotten into, by being made meet Temples and Subjects for the Holy Ghoſt, in a ſtate of life eternal, by a union with God that can never be diſſolved. Angels therefore as well as Men, are called Children of the Reſurrection, Luke 20. 35, 36. as they are brought into a ſtate never to change more.

Hence it is, even amongſt theſe Children of the Reſurrection, that the immortal life, wherewith they are quickned by Chriſt, as he is the giver of the Holy Ghoſt is of two ſorts, as to the degree and meaſure of the glory thereof. Firſt, Such, wherein Men and Angels are equal: And the Second, Such, wherein ſome Men are made in ſuch manner Chriſt's Equals, the Lamb's or Bridegroom's Wife that lies in his boſom, that they are the Angels ſuperiours, and are made joynt-heirs with Chriſt, of that Name, which he hath obtained, better than that which is the Angels food, that Word of God's mouth that they live upon. So that now, when we ſpeak of Chriſt, as the Author of life Eternal, in this ſecond ſort of Miniſtry, wherein the natural beings of the creature are, as it were, wrought over again and rebuilt, we would be underſtood, that there is a birth of this Immortality, which amounts to the giving of the Holy Ghoſt, in the ſingle portion of it, and alſo in the double portion of it, as we ſhall diſtinctly open p. 19in its place; both being diſtinct from that pure, holy, righteous life of Nature that was at firſt given by Creation, or afterwards renewed by a Reſtoration and kind of new Creation of qualities, but falls ſhort of true and ſaving Regeneration, properly and rightly explicated and made known; by which the natural frame and make of the natural ſoul and ſpirit of man, is in a manner wholly altered and changed, and much for the better, becauſe it is raiſed out of its frail, mutable, wavering, as well as ſinful, natural ſtate, into a ſtrong, ſtable, immutable poſture of mind, in Righteouſneſs and true Holineſs, as a Rock and Stone, that the Gates of Hell cannot prevail against. This further Gift and Grace of God, though it be the end of Man's Creation, and that which God, as the reward to thoſe that are obedient under the firſt Miniſtry, doth promiſe and hold forth, in a way of Promiſe, yet is conditional, and ſo, that which in Juſtice God need not confer upon any that perform not the Condition, but by their ſin do forfeit it. And therefore it ſo happens, that all who inherit this Bleſſing, are made receivers of it, by Promiſe, and by a ſecond and new Agreement with God, which he enters into with them, in regenerating them, and makes them new Creatures, thenceforward to ſerve him and live to him, in newneſs of Spirit and Life.

3. We now come to ſhew, according to the Third Particular propoſed, who thoſe be that are Chriſt's Anointed Ones and Witneſses, under both his fore-mentioned Adminiſtrations, and the Anointing it ſelf, which is given, by the one and by the other.

Chriſt is, as we have ſhewed, the Original and primitive Pattern of all Perfections; the Works, that were finiſhed from the beginning, known to God from all Eternity, and actually wrought and ſet up from Everlaſting, in the Mediator, through that Eternal Wiſdom, which was by God, as one brought up with him, Prov. 8. and whom he poſſeſſed in the beginning of his way, before his Works of old, ere ever the Earth was. And what is true in Chriſt, who is not only the Root, but the chief and principal Branch, hath its Witneſs, and is declared in the Work which he begets, and ſhines forth in, amongſt his Members, knit to him, by an abiding or indiſſoluable union; all that are Branches in this true Vine, whoſe Fruit is ſuch as is cheering, both to the heart of God and of Man; that is to ſay, of Man conſidered in his higher or lower attainments, and growths, up into the knowledge and love of God, as he is Man, and no more, partaking of the Spirit of God by meaſure; And, ſecondly, of Man, made the only Begotten of God, that lyes in the boſom of the Father, and is p. 20anointed with the Oyl of gladneſs above his fellows, which Chriſt's exalted Manhead is, and that after ſuch ſort, as not to have and inherit the dignity of it to himſelf, ſingle and alone, but as the Head and Husband to that General Aſſembly of the Firſt-born, whoſe Names are written in Heaven, and have right to the double portion.

The right opening of this, is the great Key to all our practical and experimental Knowledge of God, which is found amongſt the diſperſed Seed of God, that are either of the one or other birth, Children of the firſt or ſecond Covenant, in every Nation, Tongue, Language or Form, truly ſearing God and working Righteouſneſs, and therein accepted of God, either through Faith, or with that common acceptance declared, Gen. 4. If thou doſt well, ſhalt thou not be accepted? whilſt in the mean time they may be great ſtrangers unto, if not much prejudiced againſt one another, for not walking together in one and the ſame way of Profeſſion and external Communion.

Give me leave then, to diſtinguiſh this Seed of God into Four ſorts: Two, that are Witneſſes unto Chriſt's firſt Miniſtry, as he is the Author and Reſtorer of the Law and Principles of pure Nature, and is the diſpenſer of God's Image, and the manifeſtation of his Will, upon the terms of the firſt Covenant; And other two, that are Witneſſes unto the truth of Christ's ſecond Miniſtry, as he is the new Creator, that regenerates and makes over again his firſt work anew, is the Author of Life from the dead, and bringer of Immortality to light; which is not done by the firſt Covenant, nor can be; but, by this ſecond knowledge and Image of God, begotten and wrought, by, and according to the tenor of the new and everlaſting Covenant.

The firſt ſort of Witneſſes we ſhall ſpeak unto; and rightly to have the knowledge of them, we muſt yet further conſider Man in his firſt make, and in the primitive conſtitution of being that was given to him in his ſtate of Innocency before ſin entred: So as to enquire, upon what terms Man then ſtood with God, and in what reſpect he was pronounced good in God's eyes, and might be ſaid to be accepted of him.

Man then had the perfect knowledge of God and of Chriſt, as his Creator and Law-giver (for God created all things by Jeſus Chriſt; by the Word of God's mouth, in the Mediator, did all things live, move, and had their being) ſo that what might be known of God, even of his Eternal Power and Godhead, by the things that were made, that is, by the means of any created beings, viſible or inviſible, it was manifeſted in man, and was ſhewed to man, by that mixt, com p. 21pound being, which was given him, of an intellectual and ſenſual or animal Soul, which furniſhed him with inward and outward ſenſes, proportioned for ſuch a knowledge, and which were retained in due ſubjection and ſubordination the one unto the other. From ſuch a proſpect and ſurvey of things, as Man at firſt was fitted to receive both from within and without him, the inviſible things of the Godhead were clearly ſeen by him, rendring him without all excuſe, being thereby inſtructed in the duty of his obedience and ſubjection to the Law of God under which he was made, to the glorifying him as God; which as God expected and required from man, ſo he owned a liking and acceptance of from man, with whom he treated, and agreed upon the terms of his perſonal obedience, and entire obſervance of all his Commands, and continuance therein.

Three things man in this ſtate, might, and did experimentally find in himſelf.

Firſt, The light and manifeſtation of God's Mind and Will, as a Law within him, called in Scripture, The Candle of the Lord, the Oyl with which God furniſhed the Lamp of man's ſpirit, which he was to take care, that through his default he did not let it go out, nor diminiſh; but quicken and renew it, as it ſhould need, by ſuch means God inſtituted.

The ſecond thing which man experienced, was, the life of a rational and intellectual Soul; that is to ſay, a ſuperior part in the ſame Soul, affording the uſe of inward ſenſes, that by keeping open and awake, he had, as it were, an intercourſe with the ſpiritual and inviſible beings of Angels, and ſaw the intrinſick natures of the Creatures.

And thirdly, He found alſo, a brutiſh nature, of which he was compouuded and made, which furniſhed him with the uſe and operation of outward ſenſes, by which he might go abroad, and walk up and down in converſe with earthly things and inhabitants: The fountain of theſe outward ſenſes, his inferior part, to be in his ſoul or ſpirit. With theſe he came to perform, and put in execution, that which the ſuperior and directive part of him, judged right and fit to be done.

This was the inward and outward order of actings, that Man at firſt was created in, with a freedom to make uſe of this Light within himſelf, (which God, as a Talent, had committed to him to imploy according to his will) and rely upon his guidance and the ſufficiency of it, to attain the end God ſet before him, in the way of his perfect obedience, and keeping out the entrance of ſin, or elſe upon the ſenſe of the inſtability he might diſcern in theſe Principles of Freedom, that p. 22leave him alone and to himſelf, and the Inſufficiency to continue by the power of the Grace received in well-doing, againſt all reſiſting and deceiving temptations, to chuſe rather to make reſignation up of this his Freedom, wherein he was at his own guidance and diſpoſe, in exchange for a better and more perfect Freedom, that is to ſay, in order to be intirely at the will of another, and the leading influence thereof in all things, even of ſuch another, whoſe ſervice is perfect Freedom, and who ſhould be as Surety for the performance of the duty to God's Law, and ſecure us from the penalty of the Curſe therein threatned againſt the Tranſgreſſion thereof, which was pointed out to Adam in the Tree of Life, as John interprets by the Promiſe, mentioned, Rev. 2. 7. To him that overcometh (which is done through Faith) will I give to eat of the Tree of Life or Immortality, which is fed on by Faith; through the power of which, the entire reſignation of our will, into the leading and rule of the Spirit and Will of Chriſt is onelyonly wrought, and of which we ſhall treat particularly in its proper place, though this ſmall touch of it is needful here: But the choice which Man made, was, to lean to his own underſtanding for his guide, and to truſt to the uſe of his Freedom, which gave him to be at his own diſpoſe, as ſufficient to encounter with and reſiſt all Temptations, and upon the firſt encounter failed and miſcarried, and let in Sin, Death and Wrath upon himſelf and all his Poſterity, as the ſad Conſequence of that Fact of his.

To be then upon theſe terms, as Adam was before his fall, perſonally righteous, and finding acceptance with God whilſt we ſtand in ſuch Obedience and Righteouſneſs, is an Effect which Chriſt in his firſt Miniſtry doth produce in the hearts of men, making them in this reſpect the firſt ſort of the four Witneſses we have before-mentioned, and which, though we have been conſidering of them in the Perſon of the firſt Adam before the Fall; yet by the ſame Rule and Proportion, the Witneſs is ſtill the ſame, whether it be communicated originally at mans Creation, or elſe by renewal or reſtauration again after the fall by the ſame hand and Miniſtry which firſt gave it, which Chriſt may do if he pleaſe; and that he hath done is moſt obvious and undeniable from the experience we have had of late years, within theſe Nations, in a ſort of Profeſſors and Witneſſes of Chriſt, that do exactly go upon this bottom of Perſonal Righteouſneſs, wrought by the Principles of pure Nature, renewed and reſtored within them, which they aſſert may be held in perfection whilſt we are here in the body, and by which we may, as by the Light within us, perfectly p. 23ſubdue our brutiſh nature, and keep under the body, though all this be accompanied with mutability, and the acceptance which they find with God is according to their works, whilſt they do well, otherwiſe ſin is at the door, and the puniſhment according to the ſame. This ſort of Profeſſors of the Name of Chriſt, riſe ſo high in their Teſtimony concerning him, as to call him, The glorious Sun of the ſoul; the Searcher through of all darkneſs; the Wonderful Power; the Incomprehenſible Wiſdom, and Immutable Holineſs; a thing that is inviſible to every fleſhly thing; the one individual Spirit of Brightneſs, that created all ſouls; and are ſo dazeled with the Beams of this Glory, (all which he truly is) that they overlook him too much according to his Humanity, and ſee him not as he is the Son of man, in whom Redemption is wrought for us, and the Atonement for ſin made by the price of his Blood, the benefit whereof they have, whether they confeſs it or not: Theſe are they, that by the Candle of the Lord that is lighted within them (the work whereof is written in their inward parts) though they be not ſo much hearers of the Law by the Miniſtry of the outward Word, yet do they ſhew themſelves doors of the Law by the power of the Light that is within them; doing, as it were, by Nature the things contained in the Law, and ſo not having the Law, outwardly conſidered, are a Law to themſelves, ſhewing the work of it written in their hearts; and by keeping the Righteouſneſs of the Law, do judge them, who by the Letter tranſgreſſe the Law, and do feel Peace and Comfort in their works. In this manner did the Centurian fear God and work Righteouſneſs, Act. 10. before he heard thoſe words from Peter, that inſtructed him in the knowledge of Chriſt's Death and Reſurrection, and the Peace that comes to the Soul by his Blood, unto the Remiſſion of ſins, by whom all that believe are juſtified from all things, which they could not be juſtified from by the Law of Nature or Works. Theſe ought not to be denied place in this rank of Chriſt's Witneſſes, whereof we have been ſpeaking, ſince they own and declare themſelves to be fearers of God and workers of Righteouſneſs, upon theſe firſt principles of it which pure Nature teaches and plants, where ever it is renewed and reſtored from the hand of Chriſt's liberality and bounty, to put the Receivers of it to the tryal, how far they will ſhew their faithfulneſs in the meaſure committed to them, and in what readineſs they are to put theſe Talents out in the way of exchange to get more, and not to reſt untill they obtain that ſtate which is immutable. It therefore greatly concerns ſuch to look to their ſtanding, which is very ſlippery and uncertain, p. 24and take heed leſt they fall; and to think ſoberly of themſelves as they ought to think; and not affirm, as they are apt to do, that their Witneſs contains in it all that Chriſt is: leſt otherwiſe, when they come to be weighed in the ballance of the Sanctuary, they be found at laſt to deny more of Chriſt than they confeſs of him: Nor are they to exalt this part of the Miniſtry of Chriſt, which is but the beginning againſt that fuller ſight and knowledge of him that is ſtill to be revealed; but this one thing they ſhould do, Forget that which is behind, and preſs forward to the mark of the prize of the high calling which is in Christ: And although it be a commendable thing in them, even upon their Principles, to ſpread the knowledge of Chriſt in all the dark corners of the world, where the Scriptures and written Word of Truth are not heard or received, the effect of which labours, with God's bleſſing, may be the heightning and refining man's nature, and purging it from filthy luſts and prophaneſs, teaching them to fly from the Wrath and Vengeance which awaits evil-doers; Yet this is to be done in ſubſerviency unto, not in oppoſition againſt the right knowledge and powerful Preaching of the Scriptures, thoſe Divine Oracles which God hath preſerved for the great benefit and uſe of his Church in all times ſince the firſt writing of them. By theſe are witneſſed the righteous Principles and Actings according to the Law of pure Nature, wherein Man was at firſt created, and may ſo often as Chriſt pleaſes, be again received in by that Light with which he enlightens every man that comes into the world, whereof Chriſt (as we have ſhewed) is the Author and Diſpenſer; and under this firſt Witneſs all theſe are to be comprehended, who approve themſelves doers of the Law, men that fear God and work Righteouſneſs in every Nation, in ſuch manner as God accepts, though as yet they have not attained to the knowledge of Chriſt by the outward Miniſtry and hearing of the written Word.

But as theſe are ſuch who pretend, to be doers of the Law by a Light within them, without dependance upon the Miniſtry of the written Word, by a Teaching of the Word, as it is ſpoken inwardly to the mind by Angels, who are entruſted with it, Heb. 2. 1. So there is a ſecond ſort of Witneſſes unto the ſame Principles in ſubſtance, that is to ſay, to the life of the Image of God in pure Nature, wherein man was at firſt created, as it comes again to be renewed and reſtored with power in the ſoul, by the knowledge of Jeſus Chriſt, and the Redemption that is by his Blood through the Miniſtry of the written Word, and the operation of the Spirit of Chriſt in the uſe of thoſe p. 25Ordinances and Inſtitutions of Worſhip, which he hath appointed and revealed in the Scriptures, according to the ſeveral meaſures of their growth up into this knowledge of Chriſt, and faithfull walking with him therein, under the variety of Profeſſion and Forms of viſible Worſhips that are extant, in that which is acknowledged or witneſſed to be the viſible Chriſtian Church; which, by the preaching of the Goſpel, upon the Aſcention of Chriſt, and the Miniſtry of his Spirit poured forth in the primitive ſtate of it, came to be raiſed up by God's viſiting the Gentiles, to take out of them a People of his Name, that he might ſubſtitute unto himſelf as another Iſrael and holy People and Church of viſible Profeſſors of his Name, in the room and place of the Jews, and the old Law and Form of Worſhip that had been in practice among them, Rom 11. which made James, in Act. 15. 16, 17. apply the words of the Prophets, unto this new Chriſtian Gentile Church, which ſayes, After this I will return, and will build up the Tabernacle of David, which is fallen down, and will build again the ruines thereof; and I will ſet it up, that the reſidue of men might ſeek after the Lord, and all the Gentiles, upon whom my Name is called, ſaith the Lord, who doth all theſe things. Now amongſt the viſible Members of the Chriſtian Church (as evidently appears, Gal. 4.) there were a Generation, that under the Name of Chriſtians and hearers of the Gospel and Miniſtry of the Spirit, according to the New Teſtament, choſe ſtill to retain the Principles of the Law and firſt Covenant, as the ballance of all their Faith, Obedience and Worſhip, deſiring to be under the Law and Dominion of it, and to cleave to the upholding and doing thoſe things, which, according to the Judgment of the Apoſtle Paul, made them debtors to the whole Law, and ſtruck them clear off from the true Principles of Grace, that are by the Law of Faith, and of the new and everlaſting Covenant; and of this, they gave but too clear a proof, in that they gloried in ſomething that was on this ſide the Spiritual mind, which is ſet upon things that are above, and which ought to be died unto by the Doctrine of the Croſs, unto which they ſhew themſelves the declared and zealous oppoſers.

Not, but that in words and profeſſion theſe pretended as much to own the Principles of Free-Grace, and of the New-Teſtament as any, and have their approach to it, at leaſt, when they pleaſe themſelves, ſome more and ſome leſs; but, when they are brought to the Tryal, they quickly ſhew that they are not able to endure the bridling and reſtraint which the New-Teſtament puts upon them, by the Doctrine of the Croſs of Chriſt, to the crucifying that wherein they deſire p. 26and affect to glory, from which they are excluded by the Law of Faith and the New-Creature, as we ſhall ſhew in its place; So that in Truth, that which theſe ſecond ſort of Witneſſes have in their eye, is not the being and life of the New Creature, but the reſtoration of the old Adam in his primitive, righteous and holy ſtate, into which they grow up and are found for the life of their holineſs; and upon that bottom, as a qualification to entitle them to all the Promiſes, and their abode and continuance in Fellowſhip and Communion with Chriſt, and Intereſt in his Death, for the Remiſſion of ſins; They do experience ſuch acceptance from Chriſt, and are in themſelves ſo certain of their good Eſtates to their Eternal Salvation, that they will not endure to hear, wherein they are in a miſtake, nor that it is poſſible for them to be better.

Theſe do indeed excel the firſt Witneſſes in the doctrinal part of the knowledge of Chriſt, confeſſing him in that great part of his Prieſtly Office (which the others ſee not) as he bare our Tranſgreſſions, and made Atonement for the ſin of mankind, by the Sacrifice of himſelf; in the benefit of which Sacrifice they find their outward peace and joy more than in their righteous works: nay, when as to the light and evidence of their Sanctification, they are at a loſs and in the dark; they have an adherence to the blood of Chriſt, as the propitiation for their ſins, and his interceſſion on their behalfs to the Father, for the obtaining new ſtrength againſt Corruption, and the renewal of their former peace and comfort; which experience the firſt ſort of Witneſſes are ſtrangers to, or ſee no need of, but account themſelves Juſtified as well as Sanctified by the inward purity and perfection which they have attained with power over the brutiſh and ſenſual Nature, that they are more careful and able to keep under, than this ſecond ſort are.

Nevertheleſs, The Oyl which is given from Chriſt under this firſt Miniſtry in either of theſe reſpects before-mentioned, is that Annointing that through the frailty and weakneſs of the Veſſel that receives it, is not abiding, but at the beſt is but as a ſojourner, that finds not in theſe hearts the new man, that is the place of its reſt, Iſa. 66. and though it be uſed by Chriſt to trim the Lamp of the ſpirit of man with, when renewed and reſtored to the obedience and ſubjection that is required by the Law of God, in any degree and meaſure of ſincerity or chaſtity of the pure Lamb-like and virgin Spirit, yet being only in the Lamp, where it ſpends and conſumes and muſt be duly renewed, and by a frame of heart meet to receive it, and cheeriſh p. 27it; or elſe being grieved and quenched, it ſuddenly departs: Hence it is, that amongſt theſe two Witneſſes under this Anointing, which is from Chriſt, and the operation, good, righteous, holy, and ſpiritual, and the change made by it, true and real; there are ſuch a number of viſible Profeſſors that prove Hypocrites, Apoſtates, and fall away from the Grace and enlightening they have felt and experienced, deceiving both themſelves and others, being not able to hold it out in the day of Tryal, nor to perſevere and endure to the end; without, on the other hand, ſtumbling on the ſtumbling ſtone, and becoming prejudiced againſt any higher and further growths up into Chriſt: or, on the other hand, through fear of loſs by Perſecution, are terrified from well-doing (with amazement) or, are bought off from it with the reward of unrighteouſneſs, as Balaam was; and as Demas who embraced this preſent World.

And the Reaſon of this, as to the one as well as the other ſort of theſe Witneſſes, is, becauſe that is wanting to them which ſhould fix them, and make them unchangeable in well-doing, and cauſe them to be Pillars in the Houſe of God that never go out more. That they are partakers of righteous Principles, and are qualified with Power to work Righteouſneſs, and this from preſent annointing and impreſſion of the true and right Spirit, is not, nor ought not to be denied them: They may be Virgins, and have Lamps well trimed with Oyl freſh and full, and yet not able to keep this Oyl from ſpending and going out, nor prevent their own being to ſeek for want of it, when they ſhould have the greateſt uſe of it. And indeed, the firſt ſort do confeſs as much, and own their Righteouſneſs to be mutable, and they no longer to have certainty in it, than they can ſtand in the Obedience; and that their ſtanding or falling, may be or may not be, as they give their free aſſent or diſſent to the Good and Evil that preſents it ſelf to them. But with many, under the ſecond ſort of Witneſſes, it is not ſo; for they faſten upon the Righteouſneſs of Chriſt, that is wrought in his Perſon, as that which is unchangeable in it ſelf, which it is, if they do but rightly apply it, and hold it upon the Texnure of the abſolute and better Promiſes which are by the new Covenant, whereof they make no doubt but they do. And as to their Sanctification, they have the Law for their Rule, which in it ſelf is Moral and Perpetual, and ſo they believe all real and true Conformity to it, wrought in their hearts, muſt alſo be, although their hearts be not yet made that good ſoyl, that where it hath received the Word, and retained it for a ſeaſon, are not prepared to keep it for ever, and to bring forth fruit with that p. 28patience, as will loſe all other things, rather than ever be prevailed with, to let it go.

From both theſe ſorts of Witneſſes, Chriſt is Preached, and Righteouſneſs made known and Propagated in the World, and a Teſtimony kept up againſt open Looſeneſs and Prophanneſs, Atheiſm and Idolatry; and by theſe Spiritual Traders and Merchants in the Traffick of Chriſt's Goods and Talents of the Common Gifts and Graces of his Spirit, there is by ſome, a right & good uſe and approvement made, ſo as they are at laſt perſwaded to put them to the Exchangers for their Lord's Advantage, and their own benefit; being willing to purchaſe the one Pearl of great price, which is obtained through ſaving Faith and Regeneration; for many of theſe ſmall Pearls that in the Day of Proof and Tryal, will not endure: And thoſe that do eat and drink unworthily of this Table of the Lord, notwithſtanding the many wonderful things they do in his Name, he will profeſs he knows them not, but let them ſee, they have eat and drunk their own damnation, and left themſelves wholly without all excuſe: And therefore, both theſe degrees and growths up into Chriſt Jeſus, as branches in the Vine, that after real union, muſt either by better husbandry applied to them, come to receive a faſtening in and with the Root, that cannot be ſhaken nor diſſolved, or elſe prove withered branches, at laſt that upon tryal are only fit for the fire; Their great care and buſineſs ſhould be to make their Calling and Election ſure, and from evidence which cannot fail nor deceive, experience that the Root bears them, and not they the Root.

And thus we come to the Conſideration of the other two ſorts of Witneſſes, that are the ſtanding Plants and Olive Trees in the Houſe of God, which are planted by the Fathers right hand, and none whatſoever can pluck up. In the former I have ſpoke to, Chriſt dwells as in his Tents and mutable habitations, who in that reſpect are called Temples of the Holy Ghost, that may ſo be defiled, that God may deſtroy and caſt them out of his ſight for ever; but theſe we now come to deſcribe, do Conſtitute that Mount Zion that cannot be moved, that Heavenly Jeruſalem, which is made a quiet habitation, a place of everlaſting Reſt, a Tabernacle that ſhall not be taken down (as the firſt muſt, in order to be new built in the Regeneration) not one of the Stakes thereof ſhall ever be removed, neither ſhall any of the Cords thereof be broken; but there the Lord will be for ever, a place of broad Rivers and Streams that ſhall ſpring up into life eternal, and that from the loweſt Ebbs, at firſt no higher than the Anckles, p. 29become ſtill aſcending, not only to the heighth and ſtature of man in his fulleſt perfection, but alſo above it, till it come to be a River to ſwim in, a River, pure and clear as Criſtal, that proceeds from the Throne of God and of the Lamb (the Son of man glorified) in the midſt of the ſtreet; and on either ſide whereof is the Tree of Life, or thoſe who live and feed upon that incorruptible Fruit.

The work which is wrought by Chriſt in and upon the two firſt ſort of Profeſſors of his Name, is that which ſeals them and binds them faſt up in the bundle of life unto the Redemption that is eternal, and makes them to give witneſs to what Chriſt is and doth in his ſecond Miniſtry, as he ſends the holy Ghoſt, the Spirit of Truth, which abides in them that are made Receivers of him, under an Obligation, never to depart from them, nor ſuffer them to depart from him; that is, he that ſtabliſheth us in Chriſt, pouring out that Anointing which ſealeth us with the Seal of the living God, as with the Name of our Father in our forehead, the effectual calling of whoſe Name upon us, by working in us, and making us fit Veſſels to receive it and bear it, is our Adoption, and that manner of admitting us unto the right and dignity of Sons, which makes us heirs according to the Promiſe.

And this is done by Chriſt, not as Creator, and the Giver of the Law and Life of pure Nature upon its firſt Principles; but by Chriſt as he miniſters that Spirit of Truth, which is the Inſpiration before-deſcribed, that proceeds from the Father and the Son, by the operation of the holy Ghoſt, or third Perſon in the Trinity, whoſe work is Perfection and conſummative of what is already in being, by the Creation and Operation of the Son or Eternal Word; and yet cauſeth ſo great an Alteration in the natural being of man, taken at his beſt, from what it was before, and that ſo much for the better; with reſpect to abundance and immutability of that which Nature it ſelf calls good and righteous, that it juſtly deſerves to be call'd a new Creation, or Regeneration, that gives a new Creature Being and Life far excelling the firſt, and much differing in glory from it. To evidence this,

Let us conſider Man in the righteouſneſs of his Natural being, wherein he hath a right underſtanding of God's mind (in what is required by the Law, which he conſents and agrees to, as that which is righteous, and holy, and ſpiritual, and good) and a will to put it in execution, as that which, in the doing thereof, he doth but his duty, and which he is obliged to by GOD, and his own voluntary Engagement, and to continue therein under the danger of the p. 30Curſe upon failer. Here the Command is a Lamp, and the Law is Light, to inſtruct man in his Duty; and the Spirit and Mind of man, keeping to this Light, and walking up to it, and faithfully in it, is in a good and perfect ſtate, by God approved and juſtified; ſo that there be but a continuance in it: And this Chriſt ſeems to acknowledge to him that put him the Queſtion, Luke 10. 25. What ſhall I do to inherit Eternal life? In the Anſwer he gives, bidding him do that which is written in the Law, which ſayes, Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, with all thy ſtrength, and with all thy mind; do this, and thou ſhalt live: Where then lies the difficulty? what is it that is yet wanting?

The difficulty lies in man's part, whereof he is not enough ſenſible, and the want is, that of a Guide and Surety, to ſet and to keep man's ſpirit right in the doing of that which the Law requires, in the manner God prizes and moſt eſteems: For there is a way that is right in man's eyes, even in yeelding obedience to the Law of God, wherein man glories, and is puffed up in himſelf, but hath no praiſe from God; and this is from that ſpring and principle of activity which is ſeated in the freedom of Will, which is natural to man in his firſt righteous Nature, and was found in him before his Fall, and is capable of Reſtitution ſince, nay, is actually reſtored through the benefit of his Death, more or leſs in every man, by that common Light and Grace which Chriſt doth no more withhold from any man, than he doth his Rain from raining upon the Juſt and Unjuſt; but in way of further bounty, doth confer in large proportions where he pleaſeth, a diſtribution of his Goods and Spiritual Gifts, in which he cauſeth the Receivers thereof to differ one from another, according to the uſe he intends them unto. By which enriching of man's nature upon this his reſtored natural bottom of a free active righteous ſpirit, according to the Law, whilſt the primitive mutability is ſtill continuing with him, he is ſo far from being made a New Creature and truly regenerate (as is but too generally conceived) that nothing but paſſing under the new Creation-work, tranſlating man out of his primitive natural freedom and activity, into an activity and Freedom of another kind, is capable to hinder this firſt freedom from engendring to bondage, and the righteouſneſs accompanying it, from failing and ending in the death of Hypocriſie and final Apoſtacy; which made Chriſt, in Joh. 8. 31. to deal ſo plainly with the Jews, that in this wavering ſpirit were for the preſent ſuch as paſſed currant for Believers, and were ſo called by the Evangeliſts; but Chriſt knew they were not of continuance; and ſo p. 31told them, ver. 31. together with the Remedy which he had by him for the cure of it. For they ſtood in need to be made free by the knowledge of the Truth; or rather, to be known of him that is True; the Son that abides in the houſe for ever, who is able to bring them into that ſtate of freedom, that ſhall make them free indeed, with an impoſſibility ever to be imbondaged more, or to ſerve ſin as their lord and maſter.

This mutable ſtate, wherein man did at firſt receive God's Image by Creation, and doth in the way of Reſtoration again partake of it, by vertue of the Miniſtry of Chriſt's firſt anointing and comforting Preſence, in which he takes up his habitation in the ſoul, as a ſo journer and paſſenger, although there be given that knowledge of God's Will and Mind to man, which is true, and as perfect and full, as the Veſſel that takes it can bear; yet the weakneſs of the Veſſel is ſuch, that it is like the wave of the Sea, toſſed with every wind when temptation ariſes, and is either of it ſelf apt to miſtake and miſunderſtand the Rule given him to walk by, or to cloſe and fall in with a falſe deceitful ſpirit, transforming himſelf into the Image of Righteouſneſs, and imbrace him for the True one: for whatever Image of God that which is a meer Creature, and no more, is found in, the old Serpent knows how to imitate and perſonate the ſame, in the very likeneſs wherein it ſhines forth in Chriſt's own Perſon, and with the ſame to ſeat himſelf in the hearts of his followers, as in the Temple of God, and to ſhew himſelf as far as that will go, for proof and demonſtration that he is God, to the imbondaging and carrying captive by this deceit, all that receive not the Truth in the love of it.

Whereas the Image and knowledge of God, and of his Will, which is given by the Truth, or by his coming into the Soul, who is the true One, doth anoint and impreſs the Soul, with that Name of God, which doth exclude by the very Nature of its evidence, all poſſibility of falſhood, deceit, or uncertainty, as doth the Dayes-ſpring of Light to the natural eye, which by its ſelf-evidence aſſures it. It is that Light wherein is no darkneſs at all, but is able to diſtinguiſh it ſelf, as that which is ſeparate from the darkneſs of every counterfeit and falſe repreſentation. This comes only by the Law of Faith, and true Regeneration, that Gift of the Holy Ghoſt, as he is the Second and better Comforter, the Spirit of Truth which the World neither doth, nor can receive. Chriſt therefore calls himſelf the Truth, as he is the receiver and giver of this Anointing, as theſe Rivers of Living Waters flow from him, that fail not, but are a wellſpring p. 32unto Life Eternal, as it is written, Joh. 7. This ſpake he of the Spirit, for the Holy Ghoſt was not yet given, that is in this Miniſtry, and by the means of Chriſt's Manhead, becauſe Jeſus was not yet Glorified. Jeſus was a man, and the moſt perfect righteous natural man which ever was, the form of which is made in him Incorruptible, having its firſt mutability fixed, by being ſubjected and made a Servant, though the elder, unto a New-ſpring of Light and Divine Birth that was added to him, as he became the engrafted Word, and wherein he and the Father are One, and not he, but the Father doth the work; Therefore he ſayes, in Rev. 1. 18. I am he that liveth and was dead, and behold I am alive for evermore, and have the Keyes of Hell and of Death.

According to this pattern of man's Natural Perfection made in Chriſt incorruptible, and brought forth in perfect ſubjection and ſubſervency unto, and agreement with a more excellent birth of Divine Glory, which Chriſt's Man-head is exalted unto, (in which he is according to his Man-head, He that is above all, one with the only begotten, that is in the Father's boſome, and hath the higheſt and cleareſt ſight of God, beyond that of Angels themſelves) It is, that all Regenerated ones that are made heirs of the Spirit, in the ſingle portion thereof, are built up, and are Temples of the Holy Ghoſt, an everlaſting Habitation of God, through the Spirit.

And becauſe the ſame Jeſus, that after this firſt pattern of humane Perfection which is in him, gives only the Witneſs that he is a meer and perfect man: and in the exalted and more heavenly ſtate of Manhead which he alſo hath, as he that God the Father hath ſealed and admitted to the ſight of his own ſhape and very ſimilitude, hath by Inheritance obtained a more excellent Name than the Angels, and muſt alſo give the Witneſs of what he is, and in what Glory he lives, as he inherits the Spirit in this double portion thereof: Therefore by the ſame new creating Power, which he is intruſted to adminiſter, as he gives the Holy Ghoſt, he produces this ſecond ſort of new men, and adopted Children heirs according to the Promiſe, upon whom Chriſt poures out his Spirit, not only by the meaſure, and pattern, or Rule of the firſt Creation, but above it and beyond it, according to the proportion that his own glorified Manhead hath obtained it in its higheſt exaltation, admitting them into the ſame boſome of the Father with himſelf, wherein he is as the only begotten; into which boſome, and moſt intimate viſion of God: neither do the Angels nor firſt ſort of Heirs and Children of the Son's Kingdom ever arrive, but p. 33is reſerved to be dwelt alone in by this Seed of Abraham God's friend, that are made Chriſt's peculiar Poſſeſſion, conſiſting of a ſelect number of his choice Favourites and Friends that he Redeems from amongſt all other men, to make as the firſt fruits of his Creation to God and to the Lamb, who are joynt-heirs with him of the double Portion, and co-habit together with him in his Father's boſom, where they ſee and Inherit his Glory in the Naked and Primitive purity, which it hath in the Breaſt of God himſelf; Experiencing as well what the Gift of the Holy Ghoſt is, when it is God's Name poured out above meaſure, as well as by meaſure; that which Paul had ſome taſte of, whether in the body or out of the body he could not tell, upon his being caught up into the third Heavens, to the hearing of things, impoſſible for him to utter in his Bodily ſtate, nor others to receive.

And if thus we underſtand the third Heavens, as indeed we ought, then the finding out the other two next below them, will not be difficult, ſince the ſecond Heaven is that wherein are the Angels and Spirits of Juſt men made perfect, upon the laying down the Body; and the firſt, that Preſence of Chriſt, and knowledge of his Name, which he vouchſafes unto his Church and particular Saints, in the converſe they have with him here below, in the Body, which Paul doth alſo call a Heaven, Phil. 3. 20. where he ſayes, Our Converſation is in Heaven; meaning by the walking with Chriſt in Spirit, as well as being and living in it, whileſt we are here in this World; in which Chriſt is able, and doth appear to our Bodily ſenſual part, before its change, and putting on that which is Incorruptible, as it muſt do; and Chriſt's manhead thus conſidered, as it makes this threefold Heaven, was lively repreſented and deſcribed by the form of building; God cauſed the Ark to be built up, in Gen. 6. 16. where the directions that are given, do require Noah to make it of lower, ſecond, and third ſtories, or heights, one above another; like the outward Court, the Body of the Temple, and Holy of Holies, or inmoſt part of the Houſe, which God commanded alſo in Solomon's Temple; and both not without ſignifying this great Myſtery in the glorified manhead of Chriſt, by the Spirit and Preſence whereof, he makes a threefold Heaven, and way of converſe, with the Sons of men, under the threefold degrees of Light and Glory; that from his Face, and by the Spirit of his Mouth are given forth, and hath anſwerable Hearers and Receivers.

p. 341. That Adminiſtration of the Light of pure Nature, the effects whereof upon the hearts of the Receivers, produces healing and reſtoration of the wound made by ſin, and renews a like frame of Spirit in man, as to the kind of it, wherein he was at firſt Created, and is ſtill exerciſing his firſt mutable and wavering Principles, that in time of tryal fail, and ſo end in Apoſtacy and Death, through the weakneſs and fault of the Veſſel, not of the Liquor, or Oyl which is poured out, into theſe Lamps, that in his own Nature is Incorruptible, but is ſuffered to leak out by theſe broken and frail Veſſels.

Secondly, The Light of pure Nature and right Reaſon, fixed and made incorruptible through Faith and Regeneration, whereby the former frailty and leaking of the Veſſel is perfectly cured, without changing the faſhion of it, any further than what is requiſite to bring it into ſubjection and obedience to a ſupream Judgment and Will, given as its guide and ſurety, to ſuſtain and influence the actings thereof throughout.

The Third, is the Light of Divine Love, which he that dwells in, dwells in God, and is in the Light, as He is in the Light, beholding divine beauty in its original, where it is moſt attractive, and binds up the Judgement and Will of the beholders into its own likeneſs, moſt willingly, and irreſiſtably, transforming them into the thing beloved.

This is the Love which caſts out fear, and all torment, in the cleereſt evidence, and greateſt aſſurance that the Creature can poſſeſs: And by this Love it is, when not ſeen, that Faith works, and the Spirit of Adoption, crying, Abba, Father; that Spirit and Preſence of the Son that is ſent into our hearts, which we are knit into by an inſeparable union, and the Soul is formed thereby into the likeneſs of him that doth beget in either of the two laſt degrees of Light and quickning before-mentioned: Both which do beget that Seed of Life in the heart that is immortal, the Princely prevailing conquering Seed of Believers, that are the true Iſrael of God, to whom all the Promiſes are ſure; this is wrought by the coming of the Son in Spirit into the Soul, there to beget and form his own likeneſs in our Underſtanding and Will, the making us know him that is true, and that we are in him that is true, either according to this lower or higher birth of himſelf, of which he calls us to partake, and ſo become Witneſſes thereof in our ſelves, and unto others.

p. 35This then, is the knowledge of the Truth which we are to underſtand, doth make the Adopted Children of God free, with another and better kind of Freedom than that wherein man was at firſt Created in that mutable and Primitive ſtate of purity. And what this Freedom is we ſhall ſhew, that is ſo worthy to be obtained and fought after, in exchange for the other. This Freedom conſiſts in the witneſſing every reſpect which is wrought in the Underſtanding and Will of man by Regeneration and Divine birth, of the one or other ſort, to render them of entire uſe and ſervice, unto that higher and ſuperiour Will in the ſecond Adam the Lord from Heaven, that is made and given of the Father, to be a quickning Spirit unto them in a twofold capacity; Firſt, of their natural Head and Sovereign, whom they are to ſerve as in relation of Subjects to their King and Lawgiver, and therein fulfil and anſwer the very end of the Law of Nature, and actually become thoſe righteous perſons againſt whom there is no Law that can take hold of them to puniſh them, or take the leaſt exception to their perfect Righteouſneſs, that have given to them a conſtant and perpetual Will to do right to every one, and love the Lord their God moſt intirely, by influence from their Head, who in this reſpect is the common Parent to both the ſorts of Children, whom he makes free Citizens, and Inhabitants of the Heavenly Jeruſalem, his own glorified man-head, which is the Mother of us all.

But, ſecondly, Chriſt, the ſecond Adam, comes forth alſo in another Headſhip to the ſecond ſort of theſe Children, which is, that of Husband and Bridegroom, gathering them up into a ſtate of higher Love and Duty than that of Servants and Subjects, and receiving them unto more honorable uſe, in familiarity, intimacy, and a kind of equality, comprehending the Love and Duty of righteous and faithful Servants, but in reſpect of the nearneſs of relation and union, becoming much the more excellent and tranſcendant. The Inſpiration and holy Anointing which flows from Chriſt in this twofold Headſhip of his, into the hearts of theſe his Members, hath that effect upon them, as joyns them to him in unity and agreement of ſpirit, (or of judgment and will) and ſo entirely poſſeſſes them & engroſſes them in the ſervice and to the uſe of their Lord, that it leaves them at no liberty to … the uſe or ſervice of any other, but in ſubordination to his will which excludes ſin and all evil, eſteeming it their greateſt happi… thus to be, bound up in a way of love, delight, and entire ob…nce in the Will of their Head, their ſecond Adam and Lord fr… Heaven. Hence they experience that they are not their own in …ny thing; for, it is not they p. 36that live, but Chriſt liveth in them, and with his Princely prevailing Influence, as their Head, is their infallible Guide and firm Security in all their operations, giving them ſuch an abiding and growth up in all things, into him, in an entire reſignation and obedience to his Will, as co-workers together in every thought, word and work, that they cannot miſcarry, nor ſhall ever be hurt by the ſecond death, but ſhall be rewarded with thoſe pleaſures that are at his right-hand and at his left, in his Kingdom for evermore. And although this moſt perfect Freedom, which is obtained by this binding and conjunction in unity and agreement of ſpirit with Chriſt, be eſteemed by the Poſſeſſors of it of price ineſtimable, yet it is the greateſt bondage and croſs that can befall a wicked heart, and is that which is reſerved by Chriſt to be their torment for ever, (in the end, which will be given by him to his firſt Miniſtry, in the hearts where he is finally rejected) from whom, after he is departed and withdrawn for a ſeaſon, as if they ſhould never hear of him, (as indeed they ſhall not to their comfort) yet they ſhall to their terrour and ſorrow be made ſenſible of him, by the faſtning which he will make of his Darts of enlightnings into the minds of the wicked, as ſharp Arrows and a gnawing Worm that ſhall never dye, when by the breath of his mouth he ſhall kindle a fire of Conviction and ſelf-judging in their Conſcience, together with the juſt ſence of his Divine Vengeance, they can no longer flee nor eſcape from.

But, on the contrary, the truly regenerated ſouls are made willing and exceedingly pleaſed to draw in this yoke with their Head, to ſee with his eyes, and act by his quickning in all they do, and to put on with him this lowlineſs, meekneſs and purity of ſpirit, which feeds on that which is incorruptible, and is with God of great price, ſo great, as no righteous workers have his praiſe and bleſſing, but theſe, who are properly Chriſt's Myſtical Body, the Branches that abide in him, and whoſe Fruit is permanent unto Life Eternal: and this Body or Church of inviſible Saints and ſpiritual Worſhippers of the true God, even whilſt they are in their Wilderneſs and ſuppreſſed ſtate, Chriſt, the great Overſeer of their ſouls, doth feed with Teachers af… his own heart, and is not wanting by an outward Miniſtry under him, …o feed and refreſh with Oyl, the Lamps of all ſorts that he makes uſe of as his Witneſſes, and bear his Name, whether according to the knowledge his Will, that is revealed in the firſt or in the ſecond Covenant; that ſo h… may, by upholding, ſuch an Office under him, edifie all that are under his Charge, as he ſees occaſion, and is agreeable p. 37to the condition the Church is in, whether of reſtraint or freedom from the Powers of the World. By thoſe which Chriſt puts in to the Miniſtry of his Spirit under him, we are to underſtand ſuch ahe gives his Ʋnction and Miſſion unto, as he is the Head of Nature or of Grace, and from their own Experience are made able to miniſter the knowledge of Chriſt in his healing and reſtoring work, or in his regenerating and New-creation-building, before deſcribed; giving their Witneſs according to what they themſelves have received of the Spirit in the three diſtinct Diſpenſations of it, before expreſſed; in the firſt of which, becauſe of the mutable ſtate of the operation thereof, both in themſelves as well as in their hearers, they that are eminent Preachers unto others by the excellency of Gifts with which they are anointed and that from Chriſt, may nevertheleſs themſelves be found at laſt Caſt-awayes. But, in the other two, they which experience the Anointing thereof, become Pillars in the Houſe of God, that never go out more, and may obtain the higheſt Order and Rank of Miniſtry in the Church, even that of Apoſtles, in the ſame way as Paul himſelf did, by ſuch a Spiritual Light of Chriſt, as he ſayes, 1 Cor. 9. 1. Am not I an Apoſtle? have I not ſeen Jeſus Chriſt our Lord? And as thus the Apoſtolical Order came to have being in the Church, by the immediate ſight of Chriſt in Spirit, as we ſee in Paul's Caſe, which comprehends in it all other the inferiour Ranks of Miniſters, whether Prophets, Evangeliſts, or Paſtors and Teachers; So there are of theſe inferiour Ranks (to the Apoſtles) which hear and receive the knowledge of the Goſpel, and the holy Ghoſt, either from the mouths of the Apoſtles, and by the laying on of their hands, as did the Evangeliſts; or by other ſubordinate inſtituted means; that is to ſay, either inwardly, onelyonly by the inspiration of Angels, thereunto ſent and authorized by Chriſt; as to Philip in the caſe of the Eunuch's Converſion; and to Abraham, and the Patriarchs after him, four hundred years together, before the written Word was given, and who, before the Incarnation, were made uſe of to give the Law, which is there called the Word ſpoken by Angels, Heb. 2. 1. Or ſecondly, by the communication of ſuch Gifts, for interpreting and opening of the written Word, as we find in the Church of Corinth, and this by ſuch Prophetical Gifts, as not only the Officers did partake of, to fit them for the Miniſtry; but, ſecondly, the very Members of the Church alſo ſhared in, for the common edification of the Body.

So, that, either by inward Inſpiration from Angels, under Chriſt; or, by the witneſſing Spirit of Chriſt immediately, which is the Spirit p. 38of Prophecy; or, by Gifts of Abilities in a more ordinary way, for the interpreting and opening the Scriptures, Chriſt hath alwayes had his Labourers in his Harveſt. And all theſe ſeveral Degrees in the Miniſtry, as they are found in ſubordination, ſubſerviency and agreement one with another, in their place and differing meaſures, do make ſweet harmony, and redound to great profit in the Church. But if they break their Ranks, and the inferiour exalt and lift up themſelves in preference above, and oppoſition to the ſuperiour and greater meaſures, theſe then corrupt and ſet up for themſelves, or are made uſe of by him that knows how to transform his miniſters into Miniſters of Righteouſneſs, to advance his Kingdom, and turn bitter and implacable Enemies and Perſecutors of the Womans Seed, and true Spiritual Worſhippers. Let it not then be ſaid, that to be againſt the Miniſtry in this laſt ſenſe, is to be againſt all Miniſtry, eſpecially ſuch who acknowledge Chriſt the Chief Miniſter and great Ordainer of God's Worſhip, and all thoſe to be his Miniſters that have Unction and Miſſion from him, in all the Orders and Degrees of them, wherein they are acknowledged by the Scriptures, whom God hath pleaſed to make uſe of to bear the Witneſs committed to them during Antichriſt's Reign, in a ſuffering, ſackcloth, propheſying ſtate, which will not loſe its fruit, but become a ſweet ſavour of life unto life in them that are ſaved, and a favour of death unto death in them that periſh.

We now ſhall proceed to the next Enquiry, which is, Who they are that in Principles are oppoſit to theſe two Anointings, and the Effects of them; and declare their Enmity by their continued War, in the poſture of our Enemies or diſſembled Friends, both making up but the ſame Kingdom of Darkneſs, which ſince Chriſts coming is called Antichriſts?

Righteouſneſs and Truth are the two ſupporters of Chriſt's Throne; with the friſt, God enlightens and quickens the natural beings of Angels and men, who in their mutable and uncertain ſtate are poſſeſſors of Righteouſneſs in purity and perfection; whilſt they are and may be ſtrangers to Truth, that is, firmneſs and certainty, which is as the Crown and Top-ſtone to the firſt Building. And therefore the Light of Truth, (which is a clearneſs in the Judgment, that had a right diſcerning before, that doth fix it and aſcertain it beyond all poſſible doubt and contradiction, and the activity of Truth, which is a ſtedfaſtneſs and preſſing forward in the Will, wherein may be found righteous operation before, to run in that race, and never fail nor faint) is p. 39moſt neceſſary to follow and ſucceed, where the firſt goes before, as that which is its conſummation and final perfection.

In the breaſt where theſe two Lights meet, imbrace, and kiſs each other, there is the true Ʋrim and Thummim: the Divine enlightned mind, which makes all thoſe wherein it is found, free Citizens of the heavenly Jeruſalem, and beloved Children and Subjects of Chriſts Kingdom; As it is written, Joh. 3 19, 20, 21. Light is come into the world. Light in both theſe reſpects, is come to dwell with us in our own nature, when the Word was made fleſh, and to be amongst us, in our mouth and in our heart, to hear it and obey it. Whence it is that this is ſaid to be the Condemnation of the World, that Light is thus come in the perſon of our Redeemer the ſecond Adam, and men have notwithſtanding loved Darkneſs better than Light, becauſe of the contrariety that is in the evil deeds of men unto the very nature of Light, which makes manifeſt and reproves them, and from thence contracts hatred from evil men, very unjuſtly, who love not to be diſcovered in their wickedneſs, nor to be under cenſure and reproof for it; but perfectly hate thus to be diſcovered and judged: and that is at bottom the quarrel and riſe of the enmity between the Subjects of theſe two Kingdoms, of Darkneſs and of Light.

Hatred and enmity againſt the Light of Righteouſneſs and Truth, which ſhine forth in Jeſus Chriſt, as in the head, and in his Witneſſes and Children, as the members; in what hearts ſoever they are found, are in general the oppoſit Principles we are now ſpeaking of; and the Root or Cauſe whence thoſe ſpring, is from the love that ſuch hearts at bottom do bear unto evil, that is to ſay, to unrighteouſneſs and falſhood, which they prefer and adhere unto before the Light of the Image of God, which is wrought out in Chriſt and in his members.

Of theſe lovers of Darkneſs more than Light, we are to conſider; Either, firſt, ſuch as are born blind, and are already darkned in their underſtandings, and alienated in their wills by evil works, dead in treſpaſſes and ſins.

Or, ſecondly, ſuch as have their Light freely reſtored to them again for asking, and however, ſo much of it, as may make them ſenſible of the need of more, and to diſcern the means of their perfect cure.

Or, thirdly, Such, as, after their firſt Light reſtored, are offered the gift of a better ſight than ever they had at firſt; which ſhall not only enlarge what they had at firſt, in their primitive purity, but preſerve p. 40it in an endleſs life, without any poſſible danger ever to loſe it more.

For the firſt; It is the condition of all Mankind in general, and was the effect that followed upon the ſin of our firſt Parents, by which door Death entred and paſſed upon all men, becauſe in them all had ſinned. Nor did this befall the Children meerly or principally becauſe of ſin, as if that were the end that God had in it; but, that the works of God's Grace ſhould be manifeſted thereby: For, no ſooner did the diſeaſe and wound appear, but God had provided a Phyſician and healing Medicine, which declared the Caſe, as yet, (which Man was in) not ſo deſperate, but he might be reſtored; and not only ſo, but have an additional ſight given to him, that ſhould make him ſee better than ever he did before.

For the ſecond; It is alſo that ſtate which is common to all that have ſinned, and upon whom Death hath paſſed, as to the alienation of their minds from the Life of God; whoſe teeth are ſet on edge by the ſowr grapes that were eaten by our firſt Parents, and therefore by way of free gift are reſtored by the benefit of the Ranſom paid by the Redeemer on their behalf, to ſuch a degree of enlightning and renewed Righteous Life, as is a Lamp or Candle lighted in the ſoul of every one that comes into the World; in which little, they are put to the proof of their faithfulneſs, how far they care or deſire to hearken to it, or not; that which is the work of the Law written in their hearts by Chriſt, as a Record and Witneſs againſt them, if it be ſlighted and abuſed, whereby there is a Witneſs ſet up in the very natural Conſcience, as a light in a dark place, that is ever accuſing or excuſing, as the action done doth deſerve. To this Light in the Conſcience, which is the Law within us, muſt every one ſtand or fall, as to matter of information or proof how that ſoul hath ſhewed it ſelf in this ſtate, whether a lover of Darkneſs more than of Light; for, this will either ſhew it ſelf our Friend or our Enemy, as we behave our ſelves in receiving of its inſtruction, and following its guide, and ſubmitting to its reproof; For, he that is faithfull in the leaſt, is to be preſumed he will be faithfull in much; and he that is unjuſt in the leaſt, will be alſo unjuſt in much; So that Chriſt may truly and juſtly ſay to ſuch, If they have not ſhewed themſelves faithful in the unrighteous Mammon, or uncertain Riches, who will commit to their truſt the true Treaſure? And thence it is, that all thoſe who in this ſtate of proof and tryal under this firſt diſpenſation of Light, declare themſelves Enemies in a fixed Rebellion, and hardning againſt the p. 41Teaching and Dictates thereof, they plainly ſhew that they love the Diſeaſe better than the Remedy; and had rather continue blind, than have their ſight and limbs reſtored, to uſe them as they ought, and by the Law they are obliged to do, for running with delight and continuance in the race of God's Commandements; and had rather periſh in their ſins, than believe in Chriſt, and by believing, be freed and ſaved from the wrath that is to come.

The Natural Conſcience in this ſenſe corrupted, heardned, and become unreclaimable, by refuſing Reproof, and perfectly hating all thoſe that ſet about their recovery and reſtitution out of this their bondage, under what ever Name or outward Profeſſion of Religion, and Divine Worſhip it be found in, doth afford the firſt ſort of Subjects, whereof the kingdom of Darkneſs doth conſiſt; a Region like to that where Abraham (coming in his Travels) did pronounce, The fear of God is not in this place; nothing of Conſcience was there owned or practiſed; but the Contrary, of open Prophaneneſſe or Idolatry.

The Third ſtate is that which is not of ſuch general extent, but a more peculiar condeſcention and effect of God's bounty and good will to ſome ſinners beyond others, in admitting them to a farther and higher proof than the former, and therefore doth vouchſafe them a greater meaſure and gift of the Spirit, and work of Reſtauration, out of their natural blindneſs, and death; for, with a mighty hand, and a ſtretched out Arm, and with many Signs and Wonders, he brings them, as he did Iſrael of old, out of the houſe of Bondage, and by the Angel of his Preſence, ſaved them from the hands of their Enemies, and offered to lead them into the ſtate of reſt and immutability, which he had prepared for them; and therein did propound to give them a better ſight, and fuller fruition of himſelf, than in the way of meer Reſtauration they could attain unto. For, as to the Reſtauration and Freedom out of Egypt, God's Work was perfect, and a juſt and right God he had ſhewed himſelf to them; nevertheleſs, they that were new come to have the uſe of their ſight, and their feet again to be waſhed with Water, and anointed with Oyl, and when they were in their blood, God bid them Live, and made them again living Souls; yet, like an unwiſe and fooliſh People, they very evilly requited this bounty and goodneſs of the Lord, and of the Rock that begat them, and of the God that formed them they were very unmindful, and proved themſelves a very froward and provoking Generation, Children in whom was no ſtedfaſtneſs, nor that cared to uſe p. 42the means to be made ſo when it was offered; but they rebelled and vexed his holy Spirit: that is, as Steven interprets it, They blaſphemed and reſiſted the Holy Ghoſt, and refuſed the Teachings of that Miriſtry by which the Truth is conveyed in the love of it, which would for ever free them from the power and dominion of ſin, and for ever fix them in the Kingdom of Chriſt, and make them Pillars in God's Temple, never to be removed.

Theſe are they, that becauſe they ſay they ſee, or have ſight enough already, and neither need nor deſire better, therefore their ſin remains, and is a ſin unto death; for which, God ſwears in his wrath, thèy ſhall never enter into his reſt. The light of their eye upon this, becomes evil, and hates thoſe that ſee cleerer and better than themſelves, and cannot endure to hear of new lights that go beyond theirs, or that is upon the encreaſing more and more unto the perfect day.

In this evil mind, there is a luſting to Envy againſt the▪ true heirs, and a ſaying in the heart, Come, let us kill them, and the Inheritance ſhall be ours: which ſo far doth, many times, tranſport them, that they become the bittereſt Enemies to God's choiceſt Saints and deareſt Children; and when they kill them, they think they do God ſervice; and when they caſt them out, and make them as the ſcum and off-ſcouring of the World, they ſay, Let God be glorified; theſe are they that are neither hot nor cold; but under whatever forms of Godlineſs and different perſwaſions they may be in matters of God's Worſhip, do give their ſtrength to the common Enemy of the true Saints; and though they can no more cleave the one to the other, than the Iron to the Clay, yet they both can ſit at one Table, deviſing the deſtruction of the true Iſraelites, and take up their places in the Feet and Toes of the great Image, that figured out the univerſal Kingdom of Antichriſt.

Theſe are the Two oppoſite Principles, unto the Two Anointings, and the effects of them in and upon the truly Regenerate ones. In theſe Principles Satan lodges and dwells, as in his ſeat and ſuitable habitation, in the hearts of his Children, who is the Father of all Unrighteouſneſs and Deceit; theſe flow from him as from their Fountain and Well-head; and he is their Countenauce, Protection, and Propagation, for the encreaſe and enlargement of his Kingdom of Darkneſs.

By the means of this Two-fold hatred that Satan begets in the ſubjects of his Kingdom, againſt the Light of God's Glory ſhining in the p. 43Face of Chriſt, and in the witneſs of thoſe that are the Members of his Mystical Body here on Earth, he blows up a continual War, and keeps on foot a fixed Enmity between the ſubjects of the one, and of the other Kingdom; and the Enmity is ſtill the ſame in effect, whether it be open and allowed, or diſſembled and hid; the hatred and oppoſition is not the leſs in it ſelf, but the laſt of the two is the worſt, and moſt dangerous.

This he Heads, with a viſible Power, as well as ſowes the Seed of it inviſibly, in the Children of his Kingdom; and either by violence or fraud, or both, hath never failed from the beginning of the World to this day (by the wiſe permiſſion of God) for the bruiſing of the Heele of the Womans Seed in the Head and Members) to ſhew himſelf the God, or chief Potentate and Ruler, in and over the whole World: And ſo influence, in ſuch manner, all the viſible Rule and Authority, whether Civil or Eccleſiaſtical, that is exerciſed on Earth, and is ſupported by humane Wiſdom and Power, centring in the foreſaid Principles of batred and prejudice againſt Chriſt and his Kingdom, that he hath ever got the better of it, in the eye of fleſh and blood, over the true ſubjects and ſervants of Chriſt; and hath as much as is in him, ſlain Chriſt's Witneſſes, and kept them under in a moſt oppreſſed and diſperſed condition. Of this, the Seed of Abrabam, beginning in Sem, and ſo downward until Chriſt's Incarnation and Death▪ (and as the Conſequence thereof, the rejection of the Seed according to the fleſh) were the living and known examples in their dayes, what Servitudes and Captivities were they not expoſed unto, and did they not undergo? And at laſt the very viſibility of their own Church and State, was wholly defaced and loſt, though both of Divine Conſtitution, and ſupported not only with divine Laws, but with the viſible ſignet of the Divine Preſence; and by whom was this People (upon whom the Name of God was called) brought under, perſecuted, and ſuppreſſed, but by thoſe who were foretold by Dan. ch. 2. and moſt lively repreſented and deſcribed by that great Image, which was the ſubject of Nebuchadnçzzar's Dream, that none but Daniel could rehearſe and interpret, ſignifying the Perſons and their Succeſſors, that ſhould be found poſſeſſing the Univerſal Empire, and Command of the World, during the continuance of thoſe known Four Monarchs that have followed ſucceſſively one after another, according as they were fore-told and charactered out ſome thouſand years ago, and are now ſtanding upon their laſt legs, the time drawing on apace, when the ſpiritual ſeed of the ſame p. 44Abraham, ſhall be made heirs even of the World, by Faith? and what was done by Abraham, in Figure and Type, as to his Conqueſt over the Four Kings, Gen. 14. muſt have its accompliſhment in Reality and Truth, by thoſe of his ſeed, that are the true Iſrael in Spirit, who by the Spirit of Life entring into them at the appointed time, together with the Charge committed to them, of pouring out the ſeven Vials of the laſt Plagues of God, ſhall bring the final downfal and deſtruction of thoſe Four Monarchs, and in and with it, of the Kingdom of the Beaſt, and of Antichriſt; and bring home again, and receive the true Lots that have been ſojourners in the Sodom of this World, all this time under the Power of their Oppreſſors.

And as it did befal Iſrael after the fleſh, that were Abraham's Natural Seed, under the three firſt Monarchies, and part of the Fourth, (our Saviour ſuffering Death Under the Roman Empire) ſo are the Scriptures very plain and expreſs (if conſidered with a ſpiritual eye) that the Iſrael after the fleſh, that have been adopted into the room and place of the former, and (though wild by Nature, yet) engrafted upon the ſame Stock and Root of the good Olive Tree, the true anointed One, that is the Father of many Nations, as he is the Second Adam▪ whoſe ſtanding is by Faith, that if they exalt themſelves, and become hardened, and reſiſt the Miniſtry of the Holy Ghoſt (as the Jews, that were their Predeceſſors, did) Chriſt will then make it appear (alſo in the Caſe of theſe latter Jews (who ſay they are ſo, but having not the Spirit and Nature of true Faith in them, do lye, and deceive themſelves as well as others) that it is not they that bear the Root, but the Root that bears them, who therefore can caſt them off, as he did the others; and once more not only ſhake the Earth, but the Heavens, although called Chriſtian, to make way for that Kingdom of his that cannot be ſhaken, whereof we have already ſhewed; and how nigh this is accompliſhing, and is even at the very doors, we ſhall have occaſion to make mention of more particularly, as the next and laſt Particular we are to ſpeak unto.

For an Introduction whereunto, let me only mind you of ſome few things that the Apoſtle John, in his Book of the Revelations, layes before us on this behalf, declaring firſt the things that were to befal the Heatheniſh Roman Empire, and the Church of God abiding under its Protection, during the time of the firſt Six Seals, which by Computation continued till ſomewhat more than four hundred years after p. 45Chriſt j about the end of which period, that Empire, as Heathen, diſſolved, and a new face of things, in Church and State, roſe out of it, at laſt, for ſo mnch as concerned that part of the World, which thereupon in Name became Chriſtian.

And becauſe the Spiritual part of the Church at that ſame time began to be moſt ſuppreſſed, being forced to fly from the fury of the Serpent into a wilderneſs-ſtate and condition; therefore the viſible Conſtituted Frame of Civil as well as Eccleſiaſtical Power, called Chriſtian, were repreſented unto John; The Firſt, under the ſeven-headed and ten-horned Beaſt that came out of the Sea; And the Second, under the two-horned Beaſt that came out of the Earth, anſwerable to what was under other ſimilitudes, intimated of them in the Iron Legs, and the Feet and Toes of Nebuchadnezzar's Image, part of Iron, and part of Clay; Whereby the Iron leggs, are the Civil Power as it became Chriſtian, and retaining ſtill the Reliques of the Roman Empire; and by the Feet, part of Iron and part of Clay, is meant, the Eccleſiaſtical State and Power, partly Papal, and partly Reformed; as an earthly Jeruſalem yet viſible, and both enemies to the Jeruſalem that is above, and yet not very good friends between themſelves, whoſe continuance is meaſured out by the time of the ſix Trumpets; that is to ſay, in the exerciſe of theſe three diſtinct Powers under the Name Chriſtian; the one, Imperial and Magiſtratical; the other, Spiritual and Eccleſiaſtical; in the two Horns and branches of it, pretended unto, of Divine Right and Inſtitution; or whether it be more diffuſive in a Collective Body of Church-Rulers; and as more particularly it is expreſſed to laſt twelve hundred and ſixty Prophetical dayes; that is to ſay, years, in the 11, 12, and 13 Chap. of the Revelations; and by comparing what is ſpoken and deſcribed in the foreſaid Chapters, with Chapter 17, concerning this Conſtitution and Face of the Chriſtian Church and State, that was fore-ſeen to riſe up out of the diſſolution of the Heatheniſh Roman Empire, and the driving into the Wilderneſs the Spiritual part of the Church, made up of thoſe who are ſaid, for the heavenlineſs of their Principles and Converſe, to be thoſe that dwell in Heaven, chap. 12. verſ. 12. and chap. 13. 6. It ſeems very plain, that upon the Diſputes that was likely to ariſe in the Chriſtian Eccleſiaſtical State and Government, upon the bottom of the Papacy and Rule in the Church, by one univerſal viſible Head under Chriſt, here upon Earth, as one of the Horns belonging to the ſecond Beaſt, by Daniel called the Little Horn (mentioned ſingle, becauſe he was moſt Potent, and for a long time was p. 46able to uphold his Authority without any conſiderable cruelty and diviſion that was viſible) But in proceſs of time, the ſeparation and diviſion happened, as John (in mentioning of the two-horned Beaſt) did fore-tell, there would alwayes be within the bowels of the viſible Church of the outward Court-worſhippers, a more and a leſs corrupted and backſliden part, the one of which compared with the other, would or might be likened to the earthly Jeruſalem, in the temper it was in when Chriſt was upon Earth, for perſecuting the Prophets, and killing the Heir himſelf when he came amongſt them; As the other might be to Samaria and the worſhippers of Jeroboams Calves, after that he had headed the ten Tribes in their defection, not only in the Civil State, but from the Purity of God's viſible Worſhip, kept up according to God's Ordinances. This latter being the lively reſemblance of the Papacy, and all that acknowledge the Papal Authority, as the chief Ruler and Head of the viſible Church throughout the ſeveral States and Dominions of the Chriſtian Empire; the other figuring out the Jeruſalem that now is, and is in bondage with her Children, diſtinguiſhing her ſelf from Popery on the one hand, and from them that dwell in Heaven, as the true Citizens of the Jeruſalem that is above (the Mother of all thoſe that are Heirs according to the Promiſe) on the other hand: accounting the one Babyloniſh, Antichriſtian and Heretical; and the other Schiſmatical and Erroneous, Fanatical and Blasphemous.

And becauſe the Woman, as the Apoſtle calls the earthly Jeruſalem, (which was amongſt the Galatians in his dayes, as being in bondage with her Children to the Law and worldly Rudiments, that periſh in the uſing, Touch not, taſte not, handle not, as Objects of Divine Worſhip, which feed moſt the outward ſenſes) doth make a very fair ſhew in the fleſh, having the Form of Godlineſs, but denying the Power of it; and withdrawing from, and diſowning the Children of the Promiſe, that are of a more heavenly birth, and of the free Woman: Therefore we ſhall find this ſort of Profeſſors deſcribed by John in his 1 Epiſt. 2. 19. They went out from us, but they were not of us; for if they had been of us, they would, no doubt, have continued with us, and not have made a manifeſt diſtinction of themſelves from us; that is to ſay, from being followers (1 Theſſ. 2. 14, 15.) of the Churches of God, which in Judea are in Chriſt Jeſus; that are the Circumciſion in Spirit, and have no confidence in the fleſh; For which cauſe ſake, the Theſſalonians, in adhering to the primitive pattern, which ſhewed it ſelf in thoſe Churches, did ſuffer the like p. 47things from their own Country-men, the Jews, among whom they lived, as thoſe Churches of God in Judea did from the Jews there, who both killed the Lord Jeſus, and their own Prophets, and chaſed out the chiefeſt of the Apoſtles from amongſt them; and they pleaſed not God, and are contrary to all men; forbidding, under pretence of too much familiarity with the Heathen and prophane World, that the Goſpel ſhould be preached unto the Gentiles, whereby they might be ſaved, every way filling up their ſins, and bringing wrath upon themſelves to the uttermoſt.

This is the Woman which John ſaw in Rev. 1. that was drunk with the blood of the Saints, ver. 6. and with the blood of the choiceſt Martyrs of Jeſus; at which he wondred with great admiration, as little expecting to find what he ſaw, or to reade that name written upon her forehead, which he did, of Myſtery Babylon the great, the mother of Fornications and Abominations of the Earth; with whom the Kings and Inhabitants of the Earth commit Fornication, and have been made drunk with it: For at laſt her falſe, unchaſte, whoriſh ſpirit to her Lord and Husband, is diſcovered and made manifeſt, by the open rejection of him in his Members, and by the Combination and Conjunction which ſhe is found in with the ſeven-headed and ten-horned Beaſt and his Adherents, under the Papacy, thereby to make War with his Witneſſes and ſlay them, and expoſe their dead bodies to ſhame and reproach in the ſtreets of this earthly Jeruſalem; who for her exceeding Apoſtacy and fierce Enmity againſt the true Templeworſhippers, is ſpiritually called Sodom and Egypt, where alſo our Lord was crucified; and though ſhe have ſtrengthened her ſelf, as one that ſits upon many Waters, and who is the City that reigns over the Kings (or chief eminent Perſons, men of Name) of the Earth, which the Children of the earthly Jeruſalem are; yet (ſayes he) God determines to bring her to Judgment, and, in order thereunto, the Inſtruments he will employ therein, are the ſeveral Potentates and Kingdoms, that have given their Power to the Papacy, who, at the time appointed, ſhall find it their Intereſt to agree and become of one mind, in hatred of this Whore, or unchaſte Spouſe of Chriſt, that ſitteth upon Peoples, and Multitudes, and Nations, and Tongues, and ſhall therefore combine together to make her deſolate and naked, and ſhall eat her fleſh, and burn her with fire; For God hath put it into their hearts to fulfil his Will, in this Judgment, which they are to execute, as Nebuchadnezzar formerly did upon the earthly material Jeruſalem in his days; until which be fulfilled, they ſhall agree and hold together, giving p. 48joyntly their Counſel, Authority and Strength in ſupport and maintenance of the Beaſt, that is the firſt and chief Horn of the two-horned Beaſt, which is the Papacy. And how to give a right interpretation of the things in this 17th Chapter, but by this Key, deſerves our very ſerious conſideration, according to the uſual underſtanding of the Papacy to be meant by this Whore, which is not denied to be a part of Babylon, and a chief part, and to be alſo a Whore and Mother of Fornications; but ſhe is ſo openly and avowedly, not ſecretly and under the ſhew of Reformation; and there is not any myſtery or ſecret in it, to find her out, as there is in the other caſe.

We come then in the laſt place, as the Concluſion of the whole, to ſhew what Word and part of his Counſels, contained in the Promiſes and Prophecies not yet accompliſhed, the Lord is now fulfilling in theſe preſent diſpenſations of our day; and this, by the comparing Scriptures with Scriptures, and obſerving what gradually hath been fulfilled ſince the time of Chriſt's Aſcention to this day, and what ſigns he hath before given of the times wherein we now are.

There is nothing more poſitive and expreſs in the Scripture, as may appear by what hath been already mentioned, (and for which many particular Texts might further be alledged) than this, That there is a Kingdom of the Everlaſting Gospel, which neither can nor ſhall be ſhaken, that muſt be brought upon the ſtage here in this World; which ſhall ſtand firm as a Rock againſt all oppoſition, and come forth as a ſtone cut out of the Mountain without hands; that muſt break down the viſible heads, which the Serpent hath kept up in and over the whole Earth, for theſe many thouſand years together; by the means whereof the true Children and Heirs have been kept out of their Poſſeſſion, and have been neceſſitated to a Witneſſing and Propheſying condition in a way of Sufferings, and of utmoſt cruel dealings and oppreſſions from their implacable Enemies; to whom it hath been given to make and continue War with them, till the courſe of Sufferings be finiſhed. Of this bitter Cup, the Captain of our Salvation drank the deepeſt draught, and had the greateſt ſhare; And leſt we ſhould think he had put an end to the Sufferings of his Members by one Death on the Croſs, he dealt plainly with his Diſciples in this point, both before his Death, and alſo during the forty dayes he ſpent upon Earth after his Reſurrection; for, when the two ſons of Zebedee had hopes to have ſeen him in his own Perſon ſpeedily in his Kingdom, before his Sufferings, and were deſirous the one to ſit at his right hand, and the other at his left, in that day of his Glory and p. 49Power, he intimates to them immediately that there is a Preparation requiſit to be wrought in all that ſhall be thought worthy of that dignity, which is, to drink of the ſame Cup, and to be baptized with the ſame Baptiſm that he was baptized with, according to that true and faithful ſaying, If we die with him, we ſhall live with him; if we ſuffer with him, we ſhall reign with him. And ſo, when all the Diſciples together, a little before his Aſcention, Act. 1. 6, 8. asked him, ſaying, Wilt thou at this time reſtore the Kingdom to Iſrael? his Anſwer is in effect this to them, That until Iſrael's witneſſing-work be over and finiſhed, that muſt prepare them to Rule, and ripen their Enemies for the Judgment and Deſtruction appointed unto all ungodly men, that muſt firſt precede; the reigning-work, which they too much looked for, and thirſted after, would not come, nor the dayes of it begin. Now this witneſſing-work, which is to be finiſhed by the true Iſrael of God, as the needful and requifit Preparation of you to Reign, is, What is to be wrought in them upon their own hearts; and, what is to be wrought by you as a Teſtimony born and given to the World on God's behalf.

And the latter of theſe is uſually made uſe of by God to accompliſh the former, ſince all that will live godly in Chriſt Jeſus (ſhewing forth the Vertues of Him, that hath called them in a holy and good Converſation, ſhining as Lights in the World) muſt ſuffer Perſecution, and are ſure to be hated and oppreſſed by the World and Powers of it, by all wayes and means that may prove their Faith and Patience. And theſe Tryals, which thus give proof of their Faith, do cauſe Patience to have its perfect work in them, till which, they are not thoſe meet veſſels fitted for their Maſter's uſe, as that he will dignifie them to appear ſeated, as on his Throne, in their hearts; and thereby qualifie them with a Power of Rule; ſo, as at their word, and by their prayers, all things ſhall become poſſible to them; What they bind on Earth, ſhall be bound in Heaven; and what they looſe on Earth, ſhall be looſed in Heaven: For greater works than Chriſt himſelf did when he was in the fleſh, they ſhall do, becauſe he is gone to his Father.

Secondly, The witneſſing-work is not only to be wrought in them, to prepare them, in mind and body, to be meet veſſels for the uſe of their Head (by them to ſhew forth his Wiſdom and Power, to the glorifying of God in their ſpirits, and in their bodies, which are his;) but the Light of it muſt be given out, and born in the ſight, and for the profit and good of others, if the fault be not in themſelves that p. 50ſhould benefit by it; unto whom the ſavour of the knowledge of Chriſt, miniſtred by his faithful Witneſſes in their ſeveral places, and callings, will prove in the iſſue, either a ſavour of life unto life, or of death unto death, according as either it is received and valued, or rejected and expelled. No man (ſaith Chriſt) when he hath lighted a Candle, putteth it in a ſecret place, neither under a Buſhel, but on a Candleſtick, that they that come in may ſee the light: which Scripture is interpreted, 1 Cor. 14. 24, 25. where the inſtance is given, in meeting of the whole Church together, in one place; that is, as many viſible Saints and Believers as could well hear one another, in the place they aſſembled in for their common Edification. In which Church-meeting they were as a Golden Candleſtick, that did in ſuch manner hold forth the ſhining Light of Chriſt's Truth and Holineſs, to thoſe that came in, and were lookers on, and were not of the Society, that by the Spirit of Prophecy, which in and among them of that particular Church was exerciſed, it ſo fell out, that whoever came in, deſirous to learn and be inſtructed, he was convinced of all, he was judged of all, and the ſecrets of his heart were ſo manifeſt, that falling down on his face, he worſhipped God, and went out and reported, that God was in them of a truth.

This is then the ſecond ſort of Witneſſing-work which by Chriſt was intruſted to his Diſciples and Followers, to be exerciſed and imployed in, according to their ſeveral places and callings, till his return, in the day wherein he is to come and judge the World in Righteouſneſs, that is, take an account, who they are that have acquit themſelves as they ought to do in their witneſſing-ſtations and callings, and what fruit their witneſs had, how it took place in the hearts of others among whom they converſed, and what returns they met with from a wicked and ingrateful world for all the labour of Love and Service they ſhewed amongſt them: Of all which, Chriſt intends to take a formal and judicial account at the time of the end that is ſet by him to this witneſſing-work, in his witneſſes, that upon this employment, Propheſying in ſack-cloth, were to continue as in conſtant war and violent perſecution from the Powers of the world for twelve hundred and ſixty years together. At the end of which time, the Judgment or time of Wrath is to come; not that which is the final Judgment and Wrath of the great Day, but a like proceeding of God towards the World, in pleading with it by Fire and Sword, upon the finiſhing the Teſtimony of his Witneſſes, as he did by Water upon the firſt World, where he made a viſible diſtinction between the Wicked and the Righteous, and between p. 51them that truly fear God and are ſincere, and them that fear him not; but are tainted and corrupted with Hypocriſie and Apoſtacy, as is plainly expreſſed, Rev. 11. 18. And the Nations were angry, and thy Wrath is come, and the time of the Dead, or the Cauſe of thy ſlain rejected Witneſſes, that they ſhould be judged, and an Inquiſition made after their Blood, and the hard uſage they have met with in the World, in order now to receive Countenance and Reward for their Sufferings, according to the nature of them, and the condition and place in which they gave their Witneſs, whether they were Prophets or Saints, that fear God's Name, ſmall or great; and to yeeld Vengeance and Deſtruction to impenitent and hardned Sinners, that they may no longer corrupt the Earth.

And therefore, as in this place we may ſee, Chriſt lighteth up his Candles in the World, of all ſorts and ſizes, and indeed in all places of it from Eaſt to Weſt, and hath given the Light of his Glory and Kingdom, as that Teſtimony which is appointed to be given and preached in all the World, as a Witneſs to all Nations; and immediately after this is finiſhed, then the End comes, the End that God will manifeſt of his patience and long-ſuffering which he hath exerciſed towards the World, in forbearing to avenge the Cauſe of his Elect, which hath been night and day crying to him, How long, Lord, how long? which in this day of his Wrath he will avenge, and that ſpeedily, and cut the work ſhort in Righteouſneſs.

And becauſe we have ſaid, the Candles or Lamps which God lights up in the World, for this his Witneſſing-work, ever ſince his Aſcention to this day, (according to the Commiſſion he gave to his Diſciples, Act. 1. 8. and in them to all his Saints ſmall and great that fear his Name (as we ſhewed before) are of ſeveral ſizes and kinds, it may not be improper to declare them.

As firſt, Their Witneſſing-Lights may be ſuch as are in publick Office and Place in the viſible Church; and ſo are either thoſe that are in the Miniſtry, or thoſe that give their Witneſs, as the Body of ſome particular Congregation, that own themſelves in the ſight of the world as a Golden Candleſtick; or ſome particular Church-Aſſembly of viſible Saints in order and practice of the Goſpel, according to their meaſure and light. And under this firſt head will fall all ſorts of Principles and Profeſſions of Godlineſs, that make the Rule of the Word and Spirit of God, (the Ballance of the Sanctuary) the Standard by which they deſire to regulate themſelves in their Doctrine, Worſhip and Converſation, what-ever difference in Principles, or Miniſtry, of p. 52the knowledge of Chriſt they are under, as hath been before opened and diſtinctly ſpoken unto.

Secondly, Their Witneſſing-Lights may be Publick Perſons, with relation to their Office in the Magiſtracy; For it is by me, ſaith Chriſt, that Kings reign, and Princes do Juſtice: So that in the adminiſtration of pure and impartial Juſtice, as a Magiſtrate, in whatever Place and Calling we are ſet by God, and a lawful Appointment from men, we keep on the right way, without turning on the right hand or on the left, for fear or favour, diſcovering a juſt mind, that is, a conſtant and perpetual, or unchangeable will, to do right to all, whatever diſcouragement, oppoſition and hatred we meet with in doing our duty. This is a Light before men, which Chriſt will own in the day of his appearance, to have been for his Service, and ſhall not go without its due reward.

Thirdly, There are alſo the ſame witneſſing Lights in the leſſer ſphears of every man's particular ſtation and calling, which ſhine forth in a perſonal, righteous, and blameleſs converſation; or where their vote or conſent is given, in reference to the good of the Church or State, or to the private Rule which every Maſter and Head of a Family is by Chriſt entruſted with in reference to his own Children and Family, who are under his charge, and not ſo much at their own diſpoſe as his, who hath a right over them by God's Law and man's; and by the duty of this relation, every man may be ſomewhat directed, even by the world, what he is, and what Witneſs he gives, in the meaſure of the Knowledge and Light of Chriſt he hath received; and ſhall accordingly be taken notice of and judged by Chriſt, in the day of his Judgment, miniſtring Perdition to ungodly men: In this little, a faithfulneſs to Chriſt is expected, and that according to the meaſure of Light received, and the Anointing we are under, of which there hath already the ſeveral degrees and kinds been made known.

The uſe therefore that Chriſt makes of this Light in the world, that theſe ſeveral wayes he makes to ſhine like Lightning from the Eaſt to the Weſt, from Jeruſalem to the utmoſt ends of the Earth, is, as to the world, to leave them without excuſe, and ripen them as white fields, to the harveſt of his juſt Vengeance, when the time is to put in his Sickle. And as to the Witneſſes themſelves, to bring upon them a time of refreſhing and reſt from the preſence of the Lord in the ſight of their very Enemies, where a Table ſhall be prepared for them, and their Cup ſhall be made to overflow.

This then being the Teſtimony that muſt be finiſhed, and theſe the p. 53Witneſſes in their ſeveral Places and Callings, who have been imployed in bearing and giving their Teſtimony in the World ever ſince Chriſt's Aſcention; the courſe whereof hath had its progreſs from Eaſt to Weſt, and is now come to theſe utmoſt ends of the Earth. The Scriptures do with great clearneſs, as to the preſent diſpenſations of our day, teach us three things.

Firſt, That this Teſtimony is now upon its finiſhing point in the World, and upon theſe times are brought all the concurring and forerunning Symptoms and Characters thereof.

Secondly, That the time of the End, that is to ſay, the fore-toldof day, in which Chriſt is to judge the World in Righteouſneſs, ſo as to make up his Jewels on the one hand, and gather them as his precious Fruits into his Granary; and to kindle an Oven of his fiery Vengeance, to burn up the VVicked root and branch, and gather together the Tares to be burnt in unquenchable fire, is at the very doors, and ready to open it ſelf upon us, as the day of Redemption to the Good, and Terror and Amazement to the Wicked.

Thirdly, That this Day ſhall begin with the Riſing of the VVitneſſes, clothing thoſe that then ſhall be in the World, with ſuch a Miniſtry of Power and Glory, as ſhall qualifie them to diſcharge their ſeveral Witneſs-bearing Duty, before ſpecified, with great applauſe, and good reception from the World. God permitting none to ſtand before them that make reſiſtance or oppoſition, which ſhall be as a neceſſary fore-running diſpenſation for Chriſt's Perſonal Manifeſtation and Rule on Earth a thouſand years; but by theſe Savioxrs that thus ſhall be brought up upon Mount Zion, as a Stone cut out without hands; New Heavens and a new Earth, wherein dwelleth Righteouſneſs, ſhall be conſtituted, and the four Monarchies utterly broken to pieces and deſtroyed; and the Kingdom of Antichriſt, and the Beaſt, brought to final ruine and deſtruction.

The very mentioning of theſe three Particulars, without alledging particular places of Scripture, will bring them to your mind, which teach and ſpeak expreſly concerning the truth of them, and the matter of fact it ſelf, as to what progreſs and courſe this witneſſing-work hath made from Judea, where firſt it was lighted, ſtep by ſtep, into all Nations and Kingdoms all the World over, who have been acquainted with theſe VVitneſſes, and have ſeen their Light ſhining in theſe Golden Candleſticks, and can give an account how from time to time they have been put out and removed from one place to another, till atlaſt the bodies of theſe two Prophets are found dead in the ſtreets of p. 54the earthly Jeruſalem, and ſpiritual Egypt and Sodom, if they might be ſuffered to be put into their Graves; and ſurely it is not without great wiſdom that theſe Witneſſes are called Two, conſidering the two diſtinct Miniſtries of Chriſt which they bear witneſs unto, and how each Miniſtry hath two, out of whoſe mouth it receives its Juſtification.

But further. That this Teſtimony is upon its finiſhing point, let us enquire whether the laſt ſlaying of the Witneſſes, declared by the ſight of their dead bodies (Rev. 11.) fit to be put into their Graves, be not already before out eyes. The right opening and underſtanding whereof is of great uſe, as a key to many other moſt conſiderable and difficult Scriptures. Theſe two Witneſſes, as they juſtifie Chriſt's ſecond Miniſtry, the knowledg of him in ſpirit, are the Saints in their inviſible Church-ſtate, fled into the Wilderneſs, from the violence and rage of Perſecution, which Satan ſtirred up againſt them by the viſible Church, and Powers of the Civil Rule & Government, called in for aſſiſtance.

How theſe Witneſſes are two, we have ſhewed, being the two Orders of Believers, which Chriſt's Myſtical Body hath been ever conſiſting of, though rather myſtically figured out, than appearing as they are, in the truth and brightneſs of their proper Glory, as Heirs of the Spirit of Promiſe in the ſingle and double portion thereof.

Theſe in their Spirit, Nature and Principles have been diſowned, perſecuted and ſlain, by the viſible Church, (as much as in them lies) by expoſing of them to the utmoſt of bodily ſufferings and harms; and this from the time that the viſible Church hath degenerated, grown Papal, and been defended by the ten horns of her Civil Government in the Weſtern Empire of the World; and the ſharpeſt and moſt bitter Enemies to theſe two Witneſſes are the Reformed part of the viſible Church, who declare their ripeneſs to be rejected by Chriſt, and have the flood of the Papal Power and Tyranny let in upon them, as they hate and reject the heavenly Seed and ſpiritual part of the Church, and can find opportunity to go back again into Conjunction with the Corrupt part of the viſible Church, to hinder the growth of that which is Spiritual, rather than to go forward and become one with it. So that it might be made appear in the whole progreſs the Goſpel hath made from Eaſt to Weſt, the Reformed part of the Church never loſt ground, nor was ſwallowed up again by the Papal, till it ſelf firſt took up its ſtand, as to going on forward, and refuſed to be more Spiritual and Heavenly, being fiercer enemies hereunto, than any other whatſoever. And the greateſt demonſtration of this, is given in the laſt act of this Enmity that hath been acted, and is yet p. 55in acting to the laſt ſlaughter which is to be made of the Witneſſes in order to expoſe their dead bodies in the open ſtreets of this Earthly Jeruſalem, where they are as ſpectacles to be ſeen three dayes (that is, years) and an half, by them of Peoples, and Tongues, and Kindreds, and Nations, headed by the Papacy, who ſhall not ſuffer their dead bodies to be put in their graves by the Inhabitants of the earthly Jeruſalem, who were willing enough to do it, as exceedingly joyed at the ſight of their dead bodies, but ſhall rather chuſe to quit thoſe dead Carkaſes in way of contempt from any further proſecution of them; and inſtead thereof, apply themſelves with the ſtrength of their whole Party, to ſtrengthen and beſiege the earthly Jeruſalem, in whoſe ſtreets the dead Carkaſes of the Witneſſes are to lye (in a way of open reproach to be gazed upon) and ſhall make a gathering againſt it (as Zach. 14. 2.) as to battel, ſo as the event of it ſhall be the taking of the City, and the utter ruine of that part of the viſible Church, diſtinguiſhed from the other by the Name of Reformed; which when it happens, will be a Fourth ſign: and by conjecture, this work is already begun, and materials for this Siege, are not only in readineſs, and the Deſign laid, and the Parties agreed, that are to undertake it, but the open Defiance to the Battel is given, and both ſides fixed in their reſolutions to abide the iſſue, which will not exceed the term of three years and an half, before it be fully decided. Upon which deciſion, that, according to Dan. 2. 43. is to happen between theſe two parts of the viſible Church, immediately after they find they cannot pitch upon the way of piecing up together againſt thoſe that dwell in Heaven, though it be both their intereſts, and that they earneſtly deſire and labour it. Nay, this Mount of Olives, on which this ſecond pair of Witneſſes, or viſible part of the Church Reformed are, that ſhall (Zach. 14. 4.) cleave alſo in the middeſt, as not being able to hold longer together, or to faſten the one to the other; and the one part ſhall go toward the Eaſt, into down-right Popery; the other unto the Weſt, at the vaſteſt diſtance, and greateſt contrariety one to the other that is imaginable; ſo as half of this Mountain of viſible Saints in Name ſhall remove North, deeper into the Apoſtacy; and the other half South, nearer to the Heavenly Jeruſalem; And in this ſtate of things, when the Iron ſhall break the Kingdom of the Clay to pieces; And again, that Kingdom of Clay ſhall divide and remove, one half to the Eaſt, and the other to the Weſt, cauſing a moſt terrible Earthquake, as in the dayes of Uzziah, at which time (of this Earthquake) the tenth part of the Papal Sea, ſhall make a final defection p. 56from her; and the Lord my God ſhall come, and all the Saints with thee; that is to ſay, He ſhall Muſter up his Heavenly Troops, and take to himſelf his great Power, in which he ſhall begin to reign, by the executing of his Wrath and divine Vengeance upon his Enemies, in the pouring out the ſeven vials, which is the time of the end; that is to ſay, of ending the 1260 years for the two Witneſſes Propheſying in Sackcloth, and the Womans remaining in the Wilderneſs, and the time when the riſing of the Witneſſes doth begin, and that Saviours ſhall come upon Mount Sion, and judge the Mount of Eſau ſpiritually, as the ten Kings ſhall judge them outwardly, and give the fleſh of the Whore to be torn in pieces and burnt with fire. Theſe, with others that might be alledged, are the characters and ſigns, to prove the firſt particular, that the Teſtimony which Chriſt declared ſo long ago, was to be given by the Preaching the Goſpel of the Kingdom in all the World, and unto all Nations, is upon its finiſhing point.

The Second, which is the ending of that Diſpenſation, and the beginning of a new one, by the pouring out of the ſeven vials, to the utter deſtruction of Antichriſt's Kingdom, and the cutting out the ſtone without hands, in preparation to the perfect deliverance of the Church out of Babylon, and the compleat bringing them out of their Captivity, in order to the actual Reſtoring the Kingdom of Iſrael, is that we ſhall likewiſe give ſome ſhort diſcovery of.

Two things are comprehended in the Reſtoring the Kingdom to Iſrael; Firſt, Iſrael it ſelf, the true Inhabitants and Citizens of the New and Heavenly Jeruſalem, muſt be reſtored to a Kingdom, that is a viſible incorporated Society of Subjects, relating to the true David their King, as their Soveraign and only Law-giver, diſclaiming all other reigning or exerciſing Dominion over them.

Secondly, Over Iſrael, thus reſtored to be a Kingdom, Chriſt will ſhew and own himſelf viſibly their King, and the Univerſal Monarch over the whole World, who at that time ſhall be one Commonwealth of Iſrael, and Children of Abraham, under one of the two Covenants, yielding either true or feigned Obedience; if not out of Love, yet from the fear of Wrath & Divine Vengeance, begun to be revealed and poured forth upon all the Diſobedient. For no ſooner ſhall the Vials begin to be poured out, but the time is come of Chriſt's Wrath, that is to ſay, when he ſhall come forth in the viſible execution of his Royal Office and Power amongſt them, in the hands of his undoubted Officers, executing Judgment upon all that ſhall withſtand his Peoples Freedom, and coming out from under their former p. 57ſervitude and bondage under the Kingdom of Antichriſt, and this in order to reſtore Iſrael unto ſuch a conſtitution of a Kingdom which Chriſt is to exerciſe over them, during the ſpace of a thouſand years.

And therefore that which firſt begins this new diſpenſation, called the time of the end, is the riſing of the Witneſſes by an extraordinary pouring out of the ſpirit, as the latter rain, which like Life from the dead ſhall enter into them and ſet them upon their feet, and qualifie thoſe in office amongſt them, as their Rulers in State or Church, with a like and greater power than was given in the Type and Figure, to Moſes and Elias, at whoſe word the earth was ſmitten with viſible plagues and curſes as often as they ſaw cauſe to promote the end for which they were ſent and employed; and ſo it muſt be again, in a much more glorious diſpenſation, thereby to reſtore and conſtitute Iſrael into a Kingdom, in deſpite of all oppoſition; which plainly evidences, that ſuch a diſpenſation as this, is neceſſary, as that which muſt be preparatory and conducing to give the actual being and conſtitution of a Kingdom, to a People that are found in ſo great and univerſal a ſtate of ſervitude and bondage, far beyond that which Iſrael was in, to whom Moſes was ſent to bring them out of Egypt. Therefore behold the dayes come, ſaith the Lord, Jer. 23. 7, 8. that they ſhall no more ſay, the Lord liveth which brought the Children of Iſrael out of the land of Egypt, but the Lord liveth, which brought up, and which led, (a parallel diſpenſation to Moſes his bringing them up, and leading them as a horſe in the Wilderneſs, Eſay 63.) the ſeed of the houſe of Iſrael out of the North Country, and from all Countries whither I had driven them, and they ſhall dwell in their own land.

The ſpiritual ſeed of Iſrael, driven in the time of the Gentiles into the Wilderneſs, and kept ſlaves to the higheſt degree, during the reign of Antichriſt, muſt have a time of gathering and bringing up into their land under their own King, and the Nation that hath kept them in bondage, God himſelf muſt and will judge more ſignally than he did Pharaoh and the Egyptians; by which means this ſtone that hath been fallen upon, and ſuppreſſed for ſo many hundred years, even theſe fixed, unmoveable, chaſte followers of the Lamb, muſt riſe and ſtand again upon their feet with great power and authority, ſo as they ſhall not onelyonly be a burthenſome ſtone for all people that burthen themſelves with it, Zach. 12. 3. to the cutting them in pieces, though the people of the earth be gathered together againſt them; but verſ. 5, 6. In that day ſaith the Lord, I will make the Governours of Judah like an hearth of fire in a ſheaf, and they ſhall devour all the people round about, p. 58on the right hand and on the left; and Jeruſalem ſhall be inhabited again in her own place, even in Jeruſalem, and the Lord himſelf ſhall defend in that day Jeruſalem, and he that is feeble amongſt them ſhall be as David, and the houſe of David as God, as the Angel of the Lord before them; ſo as the Governours of Judah ſhall ſay, there is ſtrength to me, and to the Inhabitants of Jeruſalem, in the Lord of Hoſts their God.

I know it is and will be Objected, that theſe places refer to the converſion of the Jews, that are the natural ſeed of Abraham, which are expected to be firſt received again, as Life from the dead, before theſe promiſes ſhall be accompliſhed. In Anſwer to which, I ſhall only ſay, There will indeed, upon the riſing of the Witneſſes, that ſeed of Abraham appear and be made manifeſt, that are the true and proper Jews, a Nation advanced in love and glory from God, above all other Nations and People, of which an account hath been given before; and then it will be found, no other Jewiſh Nation are to be eyed, but as they fall within and are comprehended amongſt the Gentile fulneſs of thoſe Nations that are to be ſaved.

FINIS.