A pilgrimage into the land of promise, By the light of the vision OF jacob's ladder and faith; OR A serious search and prospect into life eternal, pointing out the way and discovering the passage out of man's mutable state of life, into a state of immutable righteousness and glory, through the knowledge of Christ in Spirit.  
Written in the year 1662., by HENRY VANE, Knight, towards the latter end of his prison-state; by himself fully reviewed and perfected, some few days before his suffering, and left as his last Testimony and service to this present generation, according to the will of God, before he fell asleep.  HOSEA 12.3.4. and 6. verses. 
He took his brother by the heel in the womb, and by his strength behaved himself princely with God.  
Yea, he had power over the angel and prevailed: he wept and made supplication unto him: he found him in Beth-El, and there he spoke with us.  
Therefore turn thou to thy God: keep mercy and judgement, and wait on thy God continually.  
Printed in the year 1664.   

A TREATISE CONCERNING ETERNAL LIFE.  
THe purposes and counsels of God's mind are first taken within himself, before they are or can be known to any other. They are therefore called the deep and hidden things of God. For God is his own counsellor. There is none that can instruct him. His mind is not only comprehensive of all that can be known and consulted upon, but hath those eternal springs of light and power, by which he is the supreme cause and orderer of all things. And these, as to their manner and kind of operation, are three. These first and great powers are they, who in their name and manifestation are the Father, Son and Holy Ghost, by whom the same God doth form and take all his counsels within himself, and put them in execution according to the purpose of his own mind. These are the several distinct powers of discerning and will in the same divine essence. With the first of them, God minds things after his own incomprehensibile manner of being, knowing and willing them, as God. Of this pattern there is no imitation. I am, says God, and there is none besides me. With the second, God minds things on earth or in the world, condescending to proportion himself in his knowledge and will to the creature, in order to be found in the likeness and fashion of created nature, and so to act over the law first in himself, that the creature may be capable to imitate and fulfil it after him. With the third he does so admirably join and put both these minds into one, and fix them in such most perfect harmony and love, that they are not to be divided; yet keeps and upholds in each, their proper and distinct operations.  
By this threefold operation, God sets up the eternal law, and causes the manifestation of that which is the very wisdom and reason of God himself, the head of Christ, the person of the blessed mediator. For he who thus is three in counsel, (wherein he decrees and orders all things, giving the law in one and the same eternal mind) does not execute by himself immediately, but by the Mediator, his representative or image, the Angel of his presence, in whom his name or likeness is placed, in order to bear it and bring it forth into the sight and participation of others. By the immediate operation of the Trinity he is made and constituted the Lords Christ and true Messiah, the secondary and executing power, ordained by God, as the breath and voice of his mouth, to fulfil all his wills and all the counsels of his heart. This is he who was from the beginning, the breath of God, the inspiration of the Almighty, the face and image of the invisible God,  
First by eternal generation within the mind of God.  
2. By everlasting emanation, as the outshining light and express character of he divine essence.  
3. By temporal incarnation and inseparable personal union  the seed of David.  
According to his eternal generation, he is without Father, without Mother, without descent, coeternally and coessentially God with the Father, or first cause of all; no less truly and properly God, than God himself. But that which he is by everlasting emanation, is the first born of every creature, he that was before all things, and by whom all things consist. And according to his temporal incarnation, he was made man, like unto us in all things, sin only excepted.  
He is the inward writing of the eternal law, that is written and lies within the bosom of the father. None can read or unloose the seals on the backside of this writing, but the lion of the tribe of Judah, he that from eternity hath known God's mind and been his counsellor, as the almighty breath of his month, inspiring and giving life and being to all things, which when put forth, doth execute most exactly all that the dictates of God's mind require to be done. Without him is not any thing made that is made; Nay, admit the creature could receive being without him (which it cannot) yet the eternal law and will of God could never be known to angels or men, unless revealed to them by this lively oracle and voice of his month. For all things are delivered to him of the father, and none knows who the Son is but the Father, nor who the Father is, but the Son, and he to whom the Son will reveal him. No man hath seen God at any time. The only begotten Son which is in the bosom of the Father, he hath declared him; even he that was in the beginning, was found in the form of God and thought it not robbery to be equal with God; the WORD in whom is life, and that life the light of men. By him comes all hearing, understanding and obedience to be wrought in the creature. The first creature in which it is wrought, is the building not made with hands, eternal in the heavens, made part of himself, who as Mediator is a mixed seed of both natures in one person and Spirit. In this Spirit he comes in the dispensation of the fullness of time, to be made flesh, and so hath in him the voice of God, the voice of the head and chief of angels, and of the head and chief of men, by means whereof he speaks and converses with all created understandings, in their own likeness and language. Thus comes he to be that spiritual ladder and way of gradual intercourse, by means whereof, the angels that are ascending and descending upon him, do keep the door open between heaven and earth, and he fills all things.  
This is God's first, best and most perfect work, finished from the beginning, the works that are so much the object of God's knowledge and delight, that he therein rests, subjecting them no more to change. This is the building not made with hands, eternal in the heavens, the invisible and exemplary pattern unto both creations; the rock, whence they flow, Deut. 32.4. He is the rock, his work is perfect, or he is the rock that is God's perfect work; the wisdom which God possessed in the beginning of his way, (in which he was pleased to condescend and set forward toward the creation of the world) Prov, 8. and 9 chapters; which compared with John. 1.1, 2; do evidently show him to be the WORD that was by God as one brought up with him, who was with God and was God; Gods love and delight, in whom he was ever rejoicing. He also had his love, delight or choice, in conformity to the eternal will and purpose of God, among the sons of men, that he makes the habitable part of his earth, of whom David was the type and figure, Psal. 89. where God says (v. 20. etc.) I have found David my Servant, with my holy oil have janointed him. With him shall my hand be established: mine arm also shall strengthen him. I will beat down his foes before his face: and plague them that hate him. I will set his hand also in the sea: his right hand in the rivers. He shall cry unto me, thou art my Father, my God, and the rock of my salvation. Also I will make him my first borne: higher than the kings of the earth. I have sworn by my holiness, that I will not lie unto him. His seed shall endure for ever: his throne as the sun before me. Again, Psal. 78; 70, etc. He chose David also his Servant, and took him from the sheepfolds, from following the ewes great with young, he brought him to feed Jacob his people, and Israel his inheritance. So he fed them according to the integrity of his heart: and guided them by the skilfulness of his hands. Most of this is accomplished in Christ, the antitype and Truth, as he is the Son of Man, of the seed of David according to the flesh, called God's Servant the BRANCH, and the Lord our righteousness, the WORD of life, that is the rock of ages, whence all things are hewn. He is the platform and exemplary pattern of both worlds, in idea as well as execution, which the divine wisdom contrived and wrought in God, from all eternity, as its great masterpeice, by which the worlds were made; Heb. 1.2. Eph. 3.9. God made all things by Jesus Christ, whether visible or invisible. He was the first pattern of all his works. Consequently, according to this first and perfect pattern was man made, and to it in some degree and measure restored since his deformation by the fall. In uprightness was he made, according to God's image; God is righteous originally in his own nature, and both originally and communicatively righteous in Christ, who made man upright; Eccl: 7.29.  
The house which wisdom first builds for herself with seven pillars, is in the person of Christ, Gods only begotten son. For he that built all things is God: and this, as the Son over his own house, a house not made with hands: that eternal house of the Father, wherein are many mansions. The same WISDOM, after she had built her house, killed her killing, slew her sacrifice, (the lamb was slain from the beginning of the world) mingled her wine and also furnished her table. All things being thus made ready for her guests whom she purposed to invite, she sends forth her servants. She crieth upon the highest places of the city; who so is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, come, eat of my bread, and drink of the wine I have mingled. It shall be to your souls as a tree of life, a well springing up into everlasting life, in every one of you.  
But (as we shall show more fully afterwards) man in his perfect, innocent state, professing himself wise (when he should have seen himself simple, or at most, wise only in part, wanting yet that which should make him fully and immutably so) became a fool. And because when he knew God, he glorified him not as God, neither was thankful, he became vain in his imagination, changing the glory or likeness of the incorruptible God manifested in Christ, into an image made like to corruptible man, and to birds, fourfooted beasts and creeping things, to the darkening his foolish heart, that changed the TRUTH of God into a lie (the original and first sin) worshipping and serving the creature more than the Creator, God, blessed for ever.  
Conformity to Christ, the first and most perfect pattern and Rule of all obedience unto God's word and declared will, is the TRUTH of God, which the first Adam changed into a lie, endeavouring (as much as in him lay) to make it void, and set up some other thing, even himself in the place thereof, (as the law and Rule of his action) which he was forbidden. In departing from and disobeying of Christ who was the law of God's mouth from the beginning, the word that was commanded to a thousand generations, he tasted the bitter fruit of his own do, and was ensnared by the work of his own hands. He was enticed by his own lust: sin conceived, which being perfected, brought forth death.  
And if it be objected; 'twas impossible the first Adam should sin against Christ, or the TRUTH of God as it is in Jesus, because where there is no law, there can be no transgression; when as yet nothing was declared of Christ, there could be no offence against him.  
The Answer is easy and plain. There was both knowledge and need of Christ before the fall, as well to prevent and keep out sin from entering into the world, as to expiate and deliver from it by his death, after it was entered, and secure against its return again. This the Apostle Paul asserts with great cleernes in his Epistle to the Romans, showing that Adam was but the Image and figure of him that was to come, Christ, made from the beginning the power of God unto Salvation, and the righteousness of God that was to be revealed from faith to faith. This, man at his creation and before his fall could not be ignorant of. For that which might be known of God in Christ by the book of the creature, was showed to him and made manifest in him. For the invisible things of him, (even of Christ, who is the invisible image of God and hidden mystery ordained for our glory before the world, and kept secret in God) were clearly seen and to be known by the things that are made, the creatures he produced, to the making manifest his eternal power and Godhead, thereby rendering them without excuse that would otherwise be apt to make the forementioned objection, and on that presumption think themselves at liberty to change God's truth into a lie. But hereby every mouth comes to be stopped, and all the guilty world are subjected to the righteous judgement of God.  
Christ, who is the law of God's mouth, required of man obedience as soon as he was created. He called upon him to be a hearer of the will of God, which he was entrusted to reveal, and teach the most acceptable manner of performing. This did Christ require and teach, as answering the end for which man was at all made by him at first, or redeemed since; even this, that he should not be his own, or at his own dispose, but yield subjection to the will of another, set over him by God, who was to be flesh of his flesh and bone of his bone, and to be therefore trusted and believed on, as appointed to feed and guide him to life eternal, and who required that he should glorify God in his soul and in his body, that were Gods, upon the account of all rights and obligations whatsoever.  
Thus was Christ typified to Adam by the tree of life in the midst of the Paradise of God; as also by the living water, that watered the garden of Eden, a river clear as crystal, the streams whereof refresh and make glad the city of God, the Holy place of the tabernacle of the most high, Mount Zion that cannot be moved, in the midst of whom God dwells, as the place of his rest, promising to help them with his morning appearance, or the brightness and glory of his second coming and fuller communication of himself, than Adam received in his first creation, God was willing Adam should know he was a fountain without bottom; so deep, as not to be drawn dry; and would have him open his mouth wide that he might fill it. He would have him become a vessel yet more large, capacious and fit for his use, then at first he was made. For he gives not his gifts all at once, but by degrees and after a manner most suitable to his inexhaustible fullness and infinite wisdom.  
God therefore comes forth in Christ as a light and law to man's knowledge and discerning, instructing him to be the hearer and doer of his will, in and under a threefold law and rule of righteousness;  
1. The law of nature, or book of the creature, visible and invisible.  
2. The law of the Scriptures or written book of the revealed will of God.  
3. The law of the Spirit of life in Christ Jesus, written by the living WORD himself, in the tables of the heart of the Son of Man, taken into hypostatical union with him, to be his mouth and spokesman, at whose hand angels and men are to receive the lively divine oracles of God's counsel, appointed to be made known unto them.  
This threefold law is, as it were, so many transcribed duplicates and copies of what is to be found in the living eternal WORD of God, the Original. In conjunction with this, they are lights and good guides. They are as a first, second and third stream of one and the same river of pure and clear water, that gradually lead into that great Ocean of knowledge, light and love, that is to be found in the original. They are prepared and fitted as the suitable, adequate means to be man's guide and Rule, according to his state and measure of growth up into his head, in and upon whom he may be borne and made to grow as on his root, that may either receive and retain him in an eternal abode with him, or else leave, reject and finally cast him off, after proof and trial, as an unprofitable branch, that hath taken God's name and born his likeness in vain, and that shall therefore not be held guiltless, but first or last meet with his due reward. This is seen and found by the experience of angels and men, from the beginning to this present day.  
Of these three laws then we shall treat in their order, very briefly.  
1. First, as to the law of nature or book of the creature, it is no other than the right fashion and make which is given by the creator to the works of his own hands, as the creature comes fresh and pure out of the mould into which he cast it in its first creation, bearing his image, superscription or impression. In a more peculiar manner, he created man in his own image. Through the power of the enlivening breath from the mouth of the Lord, all things live, move and have their being; such a being, and such a manner and measure of operation, as God sees fit for them, and pronounces to be good, though not immutably or perpetually so, but subject to spending, wearing out and waxing old, as also to other changes. These are the many things which God creates, which being animated with life from him, do speak forth the praise and excellency of their maker, and are as so many kinds of voices and sounds in the world, none of which are without their signification and teaching to those that have eyes to see and ears to hear, with skill to spell and put together God's mind out of them, as a law and rule for their instruction. The reason and discerning given to angels and men, does qualify and enable them for this, even to spell out the mind of God, partly by looking forth into the outward and visible frame of the creation, but more especially by consulting the light within them, the work or impression of the law in their own hearts and upon their own beings, which makes them a law and rule to themselves and to one another. For by the tongue of man God speaks to angels in the person of Christ. By the tongue of angels he speaks in and to men. This is the law that was given to Adam in Paradise.  
2. As to the law of the Scriptures or written word of God, it is a second dispensation, a voice of words, and that by men, the Servants and Prophets of the Lord, who being inspired with ye breath of God's living WORD, are taught to think and speak as the Holy Ghost moves them or gives them utterance. Under these words there is an inward Testimony and writing, which is not of private interpretation.  
These words and divine oracles, committed to writing, are kept by the special influence of God's providence, and recorded for the succeeding ages and posterity of the Church. These oracles, with the help of the same Spirit that indicted them. (and alone is able to show the right meaning and sound understanding of them) are able to make men wise unto Salvation, by sending them to their Saviour, the son and living WORD himself, in and with whom alone, they may have life eternal. All that is thus written and recorded is that which is given for this very end by inspiration from God, and is profitable for doctrine, for reproof, for correction and for instruction in righteousness, that the man of God may be perfect, and perfected unto all good works.  
Under this dispensation by a voice of words, the seed of faith lies hid. It was not given till four hundred and thirty years after the promise and the making known of the law of faith unto Abraham, without and before the written word. And it was not added to make the promise void, or as a law that in and by itself could give life, especially life immutable, not subject again to wrath and the curse. But it had its use and service in subordination and as a Schoolmaster, pointing to him that was to follow, the seed that was to come. It was as the baptism of repentance preached by John, which in respect of transgressions, was to cleanse and prepare the way of the Lord in the hearts of the Sons of men, dead by nature in trespasses and sins. The Lord that afterward was to be revealed through faith, would have their souls purged and kept as well fenced as might be in the mean time, against all impurity of evil doing, by this law of written words, which was also a witness afterwards of Christ's birth, death and resurrection.  
This is a second law that after the fall was given to man as a light or lamp to his feet and lantern to his paths: a light, but under a cover, and in a dark place, sealed and bound up as amongst Christ's own disciples, who are taught and learned in the wisdom that is from above. Otherwise, as it may be used, receiving a sense and meaning from the wisdom of the earthly and sensual man, or from the subtle skill of the Serpent, it does become the fortress and strong hold of sin, a ministry of the letter and of death, a most dark and uncertain guide to any that pretend and profess them selves to be the followers of it and of the commands in it. For the vision of all is unto them, as of a book or letter that is sealed, which when delivered to one that is learned after the manner of men, and not illuminated with the Spirit of TRUTH, saying, read this I pray thee, he says (or at least should say) I cannot, for it is sealed and I need one to open it. And when it is delivered to him that is not learned in any kind, he answers, (if he deal ingennously) I am not learned; I have not that skill which is required for the reading of it, nor can I see any more into the true meaning of it, them one that cannot read at all, or tell how to spell words and put letters together.  
The voice and sound of this law is not of that extent as the first, (which is published by the tongue and speech of angels, and other pieces of the creation) but is more peculiar to one sort of men, who formerly were they of the seed of Abraham according to the flesh, unto whom God more especially committed these his oracles, expecting answerable fruit from all those that having sinned under this law, were reserved by God to be judged and at last to stand or fall by it. The rest of mankind amongst the gentiles that lived without this law, were not to be judged by it; but by their own law, the law of nature, unto which they are perpetually still obliged. This generation of the fleshly seed of Abraham is neither literally nor figuratively as yet passed away. For there are too many that since the light of the Gospel hath sinned forth upon them, do yet desire to be under the law, preferring their station and lot in the earthly Jerusalem, Mount Sinai, that is still in bondage with her children, and choose so to remain, rather than to ascend into the Jerusalem that is above and is free.  
These are the branches Spoken of, Rom. 11. taken out from among the Gentiles, upon the rejection of Abraham's natural seed, who contrary to nature are graffed into the good olive tree, surrogated and taken by God as a nation or people to himself in stead of the other, in the same relation, under the same Covenant and law, being made to partake of the root and fatness of the same olive tree. These are (notwithstanding all their privileges in this estate) to take heed of boasting or taking up their rest under the dominion and in the inward principles of that law which excludes not boasting. If they do, they are fairly warned that their standing and abode in and with the root, is not so sure, nor their righteous principles and operations in conformiry to the law, so fixed, but that they may fall and be rejected as their predecessors the jews were before them, to wit, all such of them, whose standing was but by that Covenant, and not by the law of faith, for want whereof God complains against them (Heb. 3.) as children of his wrath and provocation, a perverse, crooked and froward generation, that always err in their hearts and have not known his ways. At last, they come to nothing; never enter into God's rest, though they think themselves (and in some sort are) a nation that works righteousness, in strict observance of the letter of all God's Ordinances and commands.  
This is the same law that was by God written in the heart of Adam at the creation, being renewed and published after the fall, first by the ministry of angels in the hand of a Mediator on Mount Sinai; which word, spoken by angels, remained steadfast in its revenging property against all that contemned and disobeyed it. Hence is it said in another place, the law works wrath, and is sure in inflicting the penalties and curse threatened. It was committed to writing by Moses, the Prophets, Evangelists and Apostles. Even in the Gospel the law is fulfilled and made honourable. By the doctrine of it, man is taught what he ought to do and what not to do. He is bound up to perfect and exact obedience to it, and by reward and punishment, is either encouraged to obedience or restrained from disobedience, being left to his own dispose and choice, as to any thing of prevailing influence which this law dispenses. Yet is there that in the doctrine of it, which sends all under it to Christ as the only way and means of their salvation, showing who this Christ is, and that they must believe in him or perish in their sins, and that by believing in him they may attein the remission of their sins, and life eternal.  
This distinct knowledge of Christ the Redeemer, Adam had not, nor properly could have before the fall. Nevertheless, by the things rhat were made, and from the voices and significations of God's mind ministered by the tongue of Angels, (which Adam in Paradise was capable of hearing and understanding) and out of the book of the creature, more especially the tree of life, he was (and might have been more than he was) instructed in the main point, as to who and what Christ was, and how the coming to him and feeding upon him, was the only way and means to make man immutable in righteousness, by obtaining an inseparable union with the chief good, without ever falling into sin, yea, as the only sure means to have prevented the fall.  
In the third and last place, there is the law of the Spirit of life which is in Christ Jesus, the immediate writing and engraving of Gods own mind, true in itself and true in the receiver of it, the heart of Jesus the Son of man, the living tables upon which the living WORD by way of self-impression and personal union, does seal and lay hold on that one seed, which is Christ, making it the brightness of his glory, the express character of his essential mind, which is righteousness and holiness itself. This is the WORD that is near thee, in thy mouth and in thy heart, that thou mayst do it; that is to say, in the heart and mouth of Christ the second Adam, and head of all true believers, by him to be poured out as an anointing for the whole seed, rendering thereby the vision of God's mind so plain to them, that he that runs may read it.  
The ministry of this law is a voice, that,  
First, invites all freely to come to the waters, every one that is a thirst, and he that hath no money, to come, buy and eat: yea, to come and buy wine and milk without money and without price, that they may eat that which is good and delight themselves in fatness. This first general voice and invitation leaves it to man's choice whether he will obey and come, or not.  
But this law and ministry hath also in it a second voice, that carries with it such a prevailing attractive power, such an unresistible constraining love, as will receive or admit no denial. It does so powerfully incline the ear and heart to hear and obey, that by means of this effectual saving grace, there is made an everlasting Covenant between Christ and the soul, even the sure mercies of David. Christ himself in this dispensation is given to be a witness, commander and leader to those that are under it, upon such teams as never to fail, leave or forsake them.  
1. The first of these voices in its ministry, is termed in Scripture the day of Christ, first appearance, which hath already risen and had its kingdom in word and also in Spirit, but sown in weakness. It hath shined upon the world, had its beginning and continuance, and is now drawing very near to its ending, wherein Christ is to be rejected, and that by his own citizens, a generation that are inhabitants of the earthly Jerusalem, under the name of Christians, succeeding their predecessors the jews, (into whose room they are surrogated) in their froward and bitter principles and Spirit, wherein they please not God, and are contrary to all men.  
This is called the Gospel of the Kingdom, preached (by means of the outward word, accompanied with the Spirit) to all nations, as a witness, before the end come; or before that dispensation come, that puts an end to it, as perfective of it, restoring it out of its dying and declining state, into a brightness and glory that is everlasting, as shallbe declared at the rising of the witnesses.  
It began with the ministry of John Baptist, as the voice of him crying in the wilderness, prepare ye the way of the Lord, make his paths straight. It was continued, increased and carried up to its height, even by the personal ministry of the Son of God manifested in flesh, who was born of a virgin, died for our sins and risen again, according to the Scriptures. And by his ascending up on high, he did lead captivity captive and gave gifts to men, went on in the greatness of his strength, conquering to conquer, till the war and opposition sprang up that was raised against him by the man of sin, and Son of perdition, for the space of 42 months or 1260 years, to the overspreading the face of the church with apostasy and thick darkness. Herein so great a progress hath been made, that we are brought (as it were) to the shutting in of the evening of this first glorious Gospel day and new Testament ministry in Spirit and by the written word, to the verifying that Scripture (Luk. 17. which says, The days will come when ye shall desire to see one of the days of the Son of Man, and ye shall not see it, because the light of it must withdraw, to give place and make way for the approaching glory of another of the days of the Son of Man, even that of his second appearance and Kingdom, at which time he shall show himself the only Potentate over all the earth, KING OF KINGS AND LORD OF LORDS.  
2. The second voice and ministry of the Gospel, above mentioned, performed in and by Christ's second appearance, is that which (as hath been said) doth powerfully incline and prevailingly work upon the hearts of men for the obedience of God's law, binding up their souls in the life that is eternal. This second appearance, though the younger, does with Jacob lie in the same womb with the first, in the hearts of all true believers. And though it come not out first, yet at last it obteins the preeminence and birthright, causing those that are children of this day, even whilst they are under the first dispensation, to abide with God as pilgrims and strangers therein, as all their Fathers were, and by faith to espy this promised land and heavenly country, whilst at a distance and very far off, (Esai. 33.17.) and to wait for it with patience, in a certainty of hope and steadfastness of confidence, till they enter into, and become actual possessors of it.  
The operation and effect which this second day of Christ appearance shall have upon believers, in its very morning brightness, will render them in their minds like to the elect angels in obeying the law of God, active, powerful and steadfast in working righteousness. It will qualify them also with a meet frame of Spirit for angelical converse, whilst yet in the body, as suitable associates and consorts with them in God's service and worship. And from the powerful influences that shall descend from the intellectual and superior part of man's mind, quickened with the warmth and life of those holy Spirits in the hand of Christ, the animal or souly life and bodily nature of man shall be form into such subjection as will by degrees work out a perfect redemption of the body from the bondage of corruption, even in this life, as the needful preparatory dispensation of Eliah, that first comes and restores all things, before the personal appearing of the son himself. For although he will first show himself in the glory of the holy angels, as the bright morning star, in the beginning of this day, yet is he to come forth also (in the farther progress of this day) in the glory of his father, and therein to shine forth as the sun in his strength, after that he hath first sent his angels to gather out of this his Kingdom all things that do offend, and them which do iniquity, casting them into a furnace of fire. When this preparatory work is done by the messengers he sends before him, Christ will reveal himself from heaven, and by that glorious sight which he will give of himself, change those that then are alive and remain on the earth, into his own likeness in soul and body, and gather them unto himself, as meet consorts and associates for him in that his glorified state, catching them up to him in that heavenly air, or Spirit, where they are to be ever with the Lord. In effect, the day of Christ's second appearance brings upon the stage of this world, life from the dead, working and declaring the first resurrection, mentioned (Revel. 20.) which is to continue visible to men on earth, one thousand years. The glorious change which shallbe made in the progress of this day, upon the souls and bodies of the Saints, shallbe such as will no more leave them subject to corruption. For over them the second death shall have no power.  
This is another of the days of the Son of Man, which succeeds the first; is to continue a thousand years and then also have its end, upon the sons making a voluntary and entire resignation of this his Kingdom unto his Father, that God may be all in all. For during this thousand years, the son in his Kingdom shallbe exalted, as he to whom the father hath committed all judgement to be executed, so that what he binds on earth shall be bound in heaven, and what he loses on earth shall be loosed in heaven. Whom he will he shall slay and whom he will he shall keep alive, as the most absolute Monarch and only Potentate that ever reigned on the earth, to the end that during this season and space of time, all men may honour the son with the honour due to the father, and in this appearance of the Son se the father as in his vicegerent, and do him homage in this his living Image, the Lords Christ or anointed one, the man that by God is ordained to rule the world in righteousness, even all the nations upon the earth, during this his day, which immediately precedes the day of eternity and last judgement, wherein God is to be all in all. The son himself, after that all things shall have been subdued and subjected unto him, shallbe subject to the Father that put all things under him.  
This second day of the Son of Man, is that one day known to the Lord, not day nor night, but a kind of middle state between that which is corruptible and that which is incorruptible. It is neither absolutely one or the other, but a mixture of both. And it shall come to pass, in the evening of this day it shallbe light, and the passage out of this into the day of eternity, very pleasing and delightsome. It shall distinguish itself (as hath been already intimated) into the 3 usual parts of a day, MORNING, MIDDAY, NIGHT.  
1. In its morning beauty and appearance, the Eliah comes and restores all things, as is foretold of him, the BRIGHT MORNING STAR, which is to show to the kings of the east the near approach of the only begotten Son himself, and be to them and all other inhabitants on the earth, the sign of the Son man's approaching and coming in the clouds of heaven with power and great glory.  
2. In the noontide of this day of the Son of Man in his Kingdom, shallbe seen the height of the sunshine of that royal power and greatness which shallbe exercised by him in the capacity of universal King over all the earth, the season wherein there shallbe one LORD in his own person visible, and his name one, throughout the whole world.  
3. There shall also be a declining and evening state of this glorious day, which willingly and cheerfully gives place to the day of eternity, wherein the father unveyled shall shine forth and be all in all.  
How fitly does Ezekiel, in the vision he had of the holy waters, represent and describe this growing, increasing Kingdom of Christ, revealed in the Gospel the light of God's law that shines forth in the Son himself, into the obedience and power whereof, we are to be changed from glory to glory, by the Lord the Spirit.  
The waters issued from under the threshold of the house eastward, on the right or south side. Ezek. 47. Their first coming forth was by measure, the measure of a man; and gradually, from the ankles to the knees, from the knees to the loins, from the loins to a river unpassable by man, as mere man, in his first constitution of being.  
2. 2dly then, the same waters came forth in a communication above and beyond the measure of man's first nature, into a river that man may swim in without drowning or being at all subject to die any more, how much higher soever it rise above the head of the natural man, the first Adam. And of this, Noah by faith was ware, who, that he might obtain a state of safety from the overflowing flood, (by which all the world, not made believers and taken into the ark, were drowned) obeyed the counsel and command of God, in building the ark and going into it after it was built and ready to receive him. Herein have we a lively type of Christ's humane nature, offered up by the immortal Spirit, and brought forth into the life that is from the dead, never to die more, but hath the keys of hell and death committed to him.  
Unto the likeness of this heavenly building and temple of the living God in Christ's person, every true believer is fashioned and conformed, and is thereby made a fit vessel to swim in those waters of life, safely and delightfully, which by rising up above all the measures and proportions of the first world, drown them, but are the proper element for those that are saved, to live in. They are fitted with enlarged hearts and mouths wide enough opened, to take in and receive those streams and rivers of the emanations of divine bounty and love, how broad or deep soever they prove, and how high soever they may rise and overflow. For they have the man Christ Jesus their head, the second Adam, who as their forerunner, is gone before to prepare the way for them, and as the true ark in which are many mansions, to receive them into himself, that where he is they may be also.  
Of what hath been already said, this then is the sum. Christ is the eternal WORD and speaking power of God, by whom are all things. He is also (as hath been showed) the rock of ages, the place of God's rest, throughout all generations; the eternal Sabbath, Heb. 4. wherein God finished his works so fully to his content, that therein he took up his Rest, even in the person and Spirit of the Mediator, the mystery, which from the beginning of the world hath lain hid in God, who created all things according to the eternal purpose which he purposed in Christ Jesus our Lord. Further, This eternal WORD, who is the creator of all things, visible and invisible, being in the Mediator the image of the invisible God, does bear the name of the blessed Trinity, and stamps the impression and character thereof upon all the works of his hands. He is the Alpha and Omega, the Beginning and Ending of the creation of God. In the Psalms and Ecclesiastes, God is called by the name of creators, as being three, or a threefold cause of the being that is given unto the creature;  
1. Of the creatures hidden and secret Being, as it subsists and lives in the mind of God, by way of his purpose and decree, and in his fore knowledge;  
2. As this seed of creature-being that lives in God, is brought into its natural and proper form of life, made a part and member of the first creation, in a mutable state;  
3. As it is changed and translated out of its mutable state and corruptible fashion, into a form of being and state of life that is immutable; wherein the first creation is not destroyed or annihilated but consummated and brought to its final perfection, so as to answer the holy end and design of the Creator, who as the potter hath absolute power over his own clay, to make vessels of honour or dishonour as pleases him, and in such manner as is exactly consistent with the wisdom and justice of a most holy God.  
The nature of men and angels is form in God's likeness, wherein they are made with hearing ears, seeing eyes and working hearts, to attend unto and observe the divine oracles delivered to them from the mouth of God, as the law under which they are created, the rule of their life and action, to guide them in the passage out of their mutable state into that which is immutable, God's words therefore do come forth in the threefold dispensation before described, visible and intelligible words to their minds or creature-understandings, answerable to the state they are found in and to the degree and measure of their growth, whereunto they have atteined. For there can be no communion or intercourse between God and man, but by such divine words as are visible and intelligible to creature understanding, signifying such things as their eyes may see, their ears hear, and that are in themselves possible and rational to be obeyed, which all God's laws to man most certainly are. Hence is it, that John testifies of the WORD of life itself, that it is visible and hath been heard and seen from the beginning, being no new commandment, but the old, made visible and intelligible, first by the book of the creature; then, by the book of the Scriptures, and lastly, by the living mouth and heart of Christ's manhood, assumed into personal union with the eternal WORD, and thereby made the brightness of God's glory, the express image of his essential mind, where the vision at last becomes so plain to all believers, that he that runs may read it. The humanity or flesh of Christ singly considered, is not where in Scripture called the WORD, but at most the engrafted WORD. For the WORD is that which is made flesh, and dwells in us, which (though after it was born of a woman and found in fashion as a man, actually partaking of flesh and blood with the rest of the children, it was seen, heard and handled, as the glory or manifestation of the only begotten Son of God, full of grace and truth, in the form of a man) was actually in Being and life from the beginning, (which the flesh of Christ was not) and was David's Root, the BRIGHT MORNING STAR, the Lord, the WORD which David in Spirit saw, (Psal. 110.1.) when he said, the Lord said unto my Lord, sit thou at my right hand, till I make thy foes thy footstool.  
These things premised, our way willbe much more open and clear, to proceed in what we have propounded, as to a serious search and pursuit after life eternal. We are hereby naturally lead into the ensuing method, and have our matter pointed out to us for our discussion and enquiry, in these following particulars.  
1. What are the things that are the subject matter of the command delivered to man by the divine WORD and oracles of God, that are the law of his mouth, visible and intelligible to man by the light and law of nature, the light and law of the Scriptures, the light and law of faith or the law of the Spirit of life in Christ Jesus. And if the matter be one and the same, that is declared and made known in and under these three dispensations, wherein is it that they differ from each other?  
2. What is that state of mutability which by nature man is brought into? Is his mutability lost or no by the fall, as well as his natural righteousness and purity? may he not yet be changed back again, at least, to a gradual recovery of his natural righteousness, yea and yet fatther, into a more excellent state of life and righteousness then at first he received? Is his primitive uprightness, in kind, recoverable or no? Is it actually and universally restored to all mankind by the blood and ransom of the Redeemer, as the means to lead men to repentance, and bring them all to the practical knowledge of the truth, by inwardly cleansing and purging them from their old sins and setting them in the way of that amendment and newness of life, which God by his law calls for, and commands from all men every where?  
3. Is it possible for man is his mutable state (considered as either before or after the fall, according to the degree of restoration he does arrive unto) to hear and obey the things of God's law, and so to keep the commandments and demean himself in his actings conformable thereunto, as not to turn from them or let them departed from his heart all the days of his life, until his translation into his immutable state?  
4. And lastly; What is that immutable state in righteousness and glory, (which gins in the day of Christ's first appearance, and is perfected by his second) unto which man is fore-ordeined, and through effectual calling and plantation with Christ in his death and resurrection, is prepared and made heir of in his mutable state, in order at last actually to inherit and possess it at Christ's seconds coming, that other day wherein the Son of Man is to be revealed from heaven, which hath its MORNING, MIDDAY, and EVENing also, that immediately precedes the last day of eternity, which hath no division or parts.  
1. First, as for the things of God's law, or matter commanded unto man, which God wills that he should hear, understand and obey, (as that on which his life and death depends, and does therefore with all plains and certainty set before him, that ignorance or other excuse of any kind may not be pretended by him) all is reduced by our Saviour (who best knows it) into a very narrow compass, (Luk: 10, 28. in his answer to the lawyer that came to tempt him, saying, Master, what shall I do to inherit eternal life?  
The question does plainly intimate, first, that some things were to be done by man, and that by God's command and instruction, in order to obtain or be made heir of eternal life. 2. That so doing or working the work of God, the inheritance is sure.  
Christ in his answer denies nothing of this, but thinks fit to try the knowledge of the lawyer, and answer him according to his own heart and principles. What is written in the law, (says he) how readest thou? The lawyer replies, Thou shalt love the Lord thy God with all thy heart, with all they soul, with all thy strength, and with all thy mind, and thy neighbour as thyself. This Christ agrees to be the sum of the things contained in the commandments of God, which man is to do, and in the doing and obeying whereof, as he ought and God requires, will make him heir and sure of eternal life. Therefore all that Christ adds, is, Thou hast answered right: this do, and thou shalt live.  
But although these few words contain man's whole duty to God and to his neighbour, yet (as by the following verses does appear, in the parable of the wayfairing man that fell amongst thiefs) there is more in it then at first we are ware of, to perform this duty to God and to our neighbour, rightly, and after such manner as is acceptable to God. For, so do to it requires faith, that faith which works by love, or which makes us new creatures, giving us the sight of that man in the person of the Mediator, that hath seen God, by whose testimony we also are taught to so him, and know that he is, and what he is, even the rewarder of all those with eternal life, who diligently seek him. No man knows who the Son is, but the Father, nor who the Father is, but the Son, and he to whom the son will reveal him. He that believeth on the Son of God, hath this witness in himself, by the sons coming into his heart, and bringing this knowledge along with him, giving us to know him that is true, and that we are in him that is true, even in him that is the true God and eternal life. By such knowledge are we preserved from idols, and setting up some other thing in our hearts for the true God, or from ignorantly bestowing our worship, love, and service upon him.  
He that beleeus not God, hath made him a liar, because he believes not the Record which God gives of his Son, when it is plainly represented and set before his eyes, in such legible characters that he is able to understand and perceive the Record, even that God hath given unto us eternal life and that this life is in his Son, and is to be had only in the gift of the Son made to us, in a most intimate and inseparable union, which he that hath, hath life: he that hath it not, hath not life. Whatsoever comes short of this, let it make never so fair a show for the present, it willbe sure to end in death. Hence is it, that without faith it is impossible to please God, because otherwise we cannot know him as we ought, with such certainty as not to mistake him for some other thing, or some other thing for him. And so also will it be with us as to our neighbour or brother; we shall take him to be our neighbour and brother, that is not he; and he that is not, we shall account to be him. For, not knowing the very Image and first pattern, set up in Christ, our elder brother, and the lowly meek spirit in him, which with God is of great price, how can we know the children and many brethren that are to be conformed to him therein? Unless we know and love him that begets, how can we know and love them that are begotten of him? For both he that sanctifies and they that are sanctified are all of one, for which cause he is not ashamed to call them brethren; those, who if we be are love unto, we thereby know that we are passed from death to life. And if we love not, but hate them, sitting and speaking against these our brethren, slandering our own Mother's Sons, we are in Gods account no better than Cain, wicked munderers, whatever righteous works we are conversant in according to the letter of the law. Be we as zealous and forward as we will, in offering our sacrifices and bringing our gifts before the altar, till we be first reconciled to our brother, we are directed to leave our gift before the altar, as better not to offer it at all, with a heart which is without that love by which faith works.  
In this sense are we to understand 1 Cor. 13.1, 2, 3. If we have all other gifts and good things from God, that are possible to be had, and not this love with them, we are nothing, we are but as sounding brass and tinkling cymbals.  
The saying therefore of Christ, do this and thou shalt live, according to his own reading and understanding of the law, is, do this at present, by the light thou art under; but give not off, be not satisfied till thou come to do it by faith, as a new creature, with the knowledge and love which faith teaches and works, and thou art a true heir of eternal life, and shalt most certainly enter into it and possess it for ever. Leave thy sacrifice and thy gift before the altar, in humility and brokenes of Spirit and in lowliness of heart, rather than take upon thee to offer it, until thou have the Son given to thee and art regenerated. For it is better for thee that thou shouldst not vow, then that thou shouldst vow and not pay. Keep thy foot therefore when thou goest into the house of God (or dost enter upon the performance of his worship and Service in thy natural, mutable frame of Spirit) and be more ready to hear then to give the sacrifice of fools: for they consider not that they do evil, even in their very prayers and duties of divine worship. By faith it is, that the right and steadfast Spirit is form, the whole and entire heart which God requires.  
We may then take notice, that there is a twofold reading, preaching, hearing, receiving and obeying of the Word of God and doctrine of his law; the one after a less, the other after a more excellent way: the one, proportioned to the sight, hearing, and heart of the natural and earthly man, in his mutable state, properly called the law; the other, proportioned to the sight, hearing, and heart of the heavenly and spiritual man, properly called the Gospel.  
How readest thou, says Christ to the learned lawyer, when he would point out the law in the former sense; and as to the latter, himself is the reader, preacher and worker of it, as he is the Son himself and word of faith, which through our being in him, (in whose manhood it is as in our mouth and in our heart) is made bread to us, and not only possible, but most  and prevailingly attractive unto us to do and fulfil after him. In this sense it is, that Christ is the end of the law to all that believe; and the law in its first kind of teaching or reading, is the Schoolmaster or teacher that sends us to Christ, and is appointed to keep us under its rule and discipline, till it put us into the hands of a better and surer guide, which is the Son himself, who by the voice of his Servant or messenger that he sends before him, giveth notice of his coming. But when he comes himself, he teaches the way of God more perfectly, the way of knowing and loving God, of fearing him and keeping his commandments, which is the whole duty of man:  
According to this gradual discovery and revelation of the mind and will of God in his law, there are several degrees of growth and age, that man is or may be acquainted with, in the conformity and obedience that he is to yield to God's holy law and commandment;  
1. First, that of childhood, signifying the state of man's mutability and unstable righteousness, wherein he is wavering, liable to be tossed to and fro, and carried about with every wind of doctrine, apt to be deceived;  
2. The state of youth, or years of discerning and settled judgement, in those that by faith are strong, and have overcome the wicked one, in whom the Word of God is abiding and hath taken fast hold and root, importing the life of the first resurrection in them, (at least, in the principles thereof) over whom the second death is never to have power;  
3. The state of fatherhood and most ripe years, in those that have known him that is from the beginning, and are one with him, one with the father as Christ and the father are one, the church that are in God the father, the Bride the Lamb's wife, by whom is made known the manifold wisdom of God and unsearchable riches of Christ, unto the Principalities and Powers in heavenly places, the very holy and Elect Angels. This importeth the life of the second resurrection in them, and the highest ascent into union and communion with God.  
To all these several kinds of growth, ages, or statures of humane perfection, the word and law of God is a Rule, suiting itself and commanding the same Duties to be performed, (as to the knowledge and love which we are to have and bear towards God and towards our neighbour) accordingly as the heart is principled and qualified for the performance thereof, with a first, second or third measure and degree of light, and power from God, enabling thereunto. For that which God requires of man in the obedience he is to yield unto him, is according to what he first gives and causes him to have, and not according to what he hath not.  
The commandment therefore of God, or the law of his mouth, which contains in it and requires from man his whole duty, both towards his God and towards his neighbour, is (as to the matter of it) the same for the rule of man's walking in communion with God, either in the first or second Covenant, being that which in Scripture is called the law, as well as that which is called the Gospel.  
1. It is called the law, as it is the divine oracle and righteous command of the supreme lawgiver, strictly enjoining exact and complete obedience, and severely punishing the least tittle of disobedience, being dispensed in such manner as leaves it to man's liberty and freedom of will, to hear and obey, or to refuse and disobey, at his own peril, upon the penalties and curse declared in it.  
2. 'tis called the Gospel or good tidings, as it is the free and gracious condescension or good will of God, appearing towards man, which God the Mediator exercises, upon the foresight of what man would do, as left to his own freewill in and under the law. For this, in pursuance of his father's decree, does he cleave unto and lay hold of man's nature or the seed of David according to the flesh, resolving to bring upon the natural frame of man's Spirit, as left to his own arbitrary choice and freewill, a most beneficial and necessary change, through which man is prevailed with to give up and resign back again that first liberty of his, into the hands of his faithful creator who first gave it, and to trust him for the restoring it in such manner and measure back again, as may be best for him and may most certainly and infallibly attein the end for which it was first given, which was, to fulfil the righteousness of God's law. Accordingly does he receive it in a new, a more excellent and certain manner of hold and exercise, wherein it is made impossible for him to transgress the law of God by sinning, and most possible and free for him to run the race of God's commandments. Through this new enlargement and freedom of heart, given him by the influencing power of that love which is stronger than death, man is so bound up in the will of God, so absolutely subjected to what the law requires, as makes him sure to inherit eternal life. The living and primitive pattern of this obedience is wrought out in man's own nature, in the person of the Mediator, and set before his eyes with an attractive and transforming power, to draw man after him, and transform him into the same image, from glory to glory, from the glory of his first creation in conformity to the law in Christ's first appearance, to the glory of the new creation, in conformity to the Gospel, in his second. And thus Christ enables his believing followers to fulfil the law after him, who came not to destroy but fulfil it in the Gospel. And as some are thus changed by the attractive influence of Christ's constreining love, others (with whom also his Spirit for a season strives by the same Gospel manifestation of him) are upon their wilful refusal, hardened and fixed in their disobedience. To such he becomes a stone of stumbling and rock of offence; even to those, who after this gracious offer made known unto them, do obstinately despise and reject it, preferring their first and natural freedom of the Sons of men, to this more excellent freedom and glorious liberty of the Sons of God. In order to make trial of them herein, since the fall, Christ hath obtained of the father on their behalf, the restoration of that lesser glory and inferior liberty of nature (that aught to be resigned for the greater, that excels and is to remain) by the price and ransom of his own blood, from whence flows a conditional remission of all sinners, as to sins past, and a free and general restoration of them to the privilege and benefit of their first natural freedom and primitive righteousness, in kind, and in such degrees and measure, as is requisite and sufficient for the making of such a trial, and rendering them without all excuse, nothing having been wanting in him to bring them to repentance and to receive the truth in the love of it. He hath given that former sort of gifts to the rebellious also, that prove enemies and haters of him in the more excellent gifts and privileges that he offers them also in a superior dispensation, which cannot be received by them without an obedient surrender and loss of what already they have received from him, at his command. He is a propitiation for the sins of the whole world.  
Both these divine oracles and manifestations of Gods will, law and Gospel, were made known to Adam in Paradise; the one typed out in the tree of the knowledge of good and evil, fitly resembling the first created liberty and freedom of will man was left to the exercise of under the law: the other, by the tree of life, placed in the midst of the Paradise of God, lively figuring out the better freedom and lasting holiness, which the Son himself makes us partakers of in the Gospel, as he is the end of the law to all that believe, and can be persuaded to trust him, as the Gospel requires.  
In both these respects it is, that John says, I writ no new Commandment to you, but an old commandment, which was from the beginning. As it first came forth in law and Gospel before the fall, it was the law written in Adam's heart, and the Gospel set before the eyes of his mind, by the ministry of angels, in lively types and figures. This we are to understand by the law of nature, by which all natural men shallbe judged, who never have atteined or lived under the hearing of the written law or word of God, given afterwards in the holy Scriptures.  
2dly: The selfsame old commandment of God, that is both law and Gospel, came forth since the fall, by divine inspiration, in the books of the old and new Testament, The law was under this dispensation, engraven on tables of stone, containing the ten commandments. The Gospel was represented in the ceremonial law of Moses ministry, under the old Testament. Then again, the law is written in the fleshly tables of Christ's heart, as he was born of a woman, and made under the law: and the Gospel was represented in the two Sacraments of baptism and the Lords supper, instituted during the days of Christ's flesh, the witness whereof is left us upon record in the New Testament, as that manifestation of God's will, which the Son himself in and by his first appearance hath brought to light. This we are to understand by the law of the Scriptures, which are not of private interpretation, nor a prophecy that is come to us by the will of man, but that which holy men spoke as they were moved by the Holy Ghost, for a sure ground of truth, to be relied upon.  
3dly and lastly; the same commandment or word of God which hath been from the beginning, is to come forth once more, in and by the son's second and personal appearance in Spirit, a fiery and living law, called in Scripture, the law of the Spirit of life that is in Christ Jesus, which by faith is espied and seen as the Land of promise, into which all true believers must enter, and where they must inherit the immutability and eternal life, promised; a life from the dead, which those that possess, whether in the glory of the first or second Resurrection, though as yet but in the seed, shall never die more. The second death shall not have power over them; but all tears shallbe wiped away from their eyes, and all cause of sorrow or fear.  
This is the Son's Kingdom in Spirit, which he receaves and enters upon, by the appointment of the father. He is pleased to begin it in weakness and subject it a while to great sufferings, but will shortly enter upon and continue the exercise of it in power, during the space of a thousand years, wherein he is to judge the world in righteousness, effectually causing his will to be done on earth as it is in heaven.  
The law under this dispensation, is found as the tables of the Testimony laid up in the heavenly tabernacle of Christ the Son of Man; a fiery law of indignation and vengeance, in severity without mercy, upon all wilful, disobedient sinners.  
The Gospel under this dispensation, is as the throne or heaven itself, together with the earth that is made God's footstool, or the natural man, subjected and brought through faith to God's foot, in a way exclusive to all boasting. This is the new heavens and new earth of which the new Jerusalem consists, that comes down from God, written in and upon the heart of Christ's manhood, glorified, and made immutably holy, shining forth as the living Image of God, in a twofold form, to wit, in the form of a servant not only made a Son, which is the first; but exalted to a name above every name, and anointed with the oil of gladness above his fellows; that's the second.  
Thus Christ is the WORD (as is above said) that is commanded to a thousand generations. He that was, he that is, and he that is to come, the Almighty: He was both law and Gospel, in the day or under the dispensation of the law of nature; is the same, in the day and under the dispensation of the law of the Scriptures; and is to come, and will show himself to be the same also in the day and under the proper and immediate dispensation of the law of the Spirit of life, that is in him. This is the spiritual day of the Lord, the thousand years' Jubilee and Sabbath. This third dispensation hastens apace, draw's very near, and the faithful and upright in heart believe, expect and wait for the coming of the Lord therein, both as an Eliah, in and by his messengers and Servants, elect angels and believing men (that shall restore all things, root up every thing that offends, by a swift execution of vengeance on evil doers, in the morning of this day) and after that, in his own person, wherein the man Christ by whom God hath ordained to judge the world in righteousness, will show himself as the great King and bridegroom that hath the bride, whose marriage he will gloriously solemnize on earth, in order to carry her up with him into heaven, upon the expiration of his thousand years' reign, and the Resigning up of his Kingdom into the hands of this father, that God may be all in all.  
That the matter of God's command and man's duty is the same, as well under the law as under the Gospel; and in them both, under all the three dispensations before mentioned, is sufficiently cleared and demonstrated: nor is the difference less perspicuous, wherein each of them vary one from another.  
1. The law of nature writes the matter of the law and duty commanded, upon the nature and in the very heart of man, teaching and instructing him also in the nature of the Gospel, the new nature, by the ministry of angels, in most apt, significant types and figures, suited to his natural understanding.  
2dly. The law of the Scripture, first writes the law in tables of stone, and teaches the Gospel by the types contained in the ceremonial law, or a sort of ordinances that are worldly rudiments, being but the shadow of the good things to come, whereof the body is Christ. Afterwards therefore, Christ coming in the flesh, abolishes and abrogates that dispensation of the mosaical ministry, and in stead thereof, makes the heart and conscience of man in himself and followers, the fleshly tables, whereon the law is written by the Spirit of the living God. Hereby, a conformity of holy flesh is wrought in man, like unto the flesh of Christ, through the hearing of the word. This is the washing of our body or natural man, with the pure water of the living WORD and Spirit of Christ, through the ministry of the outward preaching thereof, to the purging and cleansing us from all filthiness of flesh. And this is obtained through the virtue and price of Christ's blood, together with the atonement and remission of sins past. Under this dispensation it is, that by the doctrine of the cross, signified in the Sacraments of baptism and the Lords Supper, and thereby lively represented to the eyes of the very natural man, he is taught the Gospel a second time, under the Scripture dispensation of law and Gospel. Nevertheless, this teaching yet is short of the glory of God to be revealed in and by Christ's personal appearance in Spirit, which as it is the  
3. Third and last dispensation of law and Gospel, so does it differ in excellency and glory, very much from the other two. For it is the fruit of the vine, which Christ reserus to drink with his own brethren and faithful Servants in the Kingdom of his father, or which his father hath given unto him; that those that have continued with the Son in his temptations and followed him fully in the regeneration, may eat and drink at his table in this his Kingdom, and sit on thrones, judging the twelve tribes of Israel, or the natural and fleshly holy seed, jew or gentile, who at that day shallbe found to be but in their mutable state of righteousness and life. This is the best wine, far exceeding any before received in types, figures and Sacraments, being that which Christ keeps till the last, as that fruit of himself the heavenly and true vine, which will refresh the heart of God and of man, or of the divine and heavenly man, as well as of the earthly and natural man, brought forth in the exercise of an immutable righteousness, and made after the power of an endless life. The former of these is to sit at Christ's right hand, the latter at his left, in this his Kingdom and glory, unto which both of them are fitted and prepared by the father, through the lively conformity they are taken into, and made to bear with Christ, in his death and resurrection.  
So much be spoken in way of resolution to the first general query of the 4 above propounded, to insist on in this Treatise; to wit, concerning the subject matter of the law or command of God, delivered to man by the divine WORD and oracles of God, under the threefold dispensation thereof, together with the difference of these dispensations under the law of nature, Scripture, Spirit. The time of the latter branch of the 2d dispensation, beginning with John the Baptists and Christ's own personal ministry in the flesh, is now far spent, and the yet more glorious day of Christ's 2d appearance and dispensation in Spirit, is at hand.  
The second General query to be insisted on, is concerning the mutable state man was created in at first, and remains in, even after the fall, out of which he is again capable to be changed, and either restored and regenerated by the knowledge of Christ in the Gospel, or else cast down for ever, into eternal perdition.  
The WORD that hath been the old Commandment from the beginning, that it may evidently appear to all understandings to be the word of Truth, doth branch itself forth (as hath been declared) into two Testimonies or witnesses, which are both of them the law of God's mouth. The one contains in it the doctrine of the law of works, the rule of man's first communion with God, in the first Covenant: the other, the doctrine of the law and righteousness of faith, the rule of that 2d communion which God thinks fit to take man into in the spirit of his Son, which can never be lost (as the first may) but endures to everlasting life.  
Now two Testimonies (according to the law) are sufficient for the discovery and confirmation of all truth. Answerable hereunto, does he that is Truth itself, shine and give forth the light of his glory, whose two Testimonies may either be joined in consortship, harmony and subserviency with and to one another, in the ministry and dispensing of them, and so become a law of life to all that hear and obey them; that new song, mentioned Rev. 14.3. sung before the throne, called chap. 15.3. the song of Moses and of the lamb, sung together in perfect harmony and agreement, which no man can learn but the 144000 Virgins, that follow the Lamb whithersoever he goeth, being redeemed from among men, as the first fruits to God and to the Lamb. But now these two laws or Testimonies of works and of faith, as they may be taught and dispensed in difference, disagreement, inconsistency and opposition, one unto the other, may become a ministry of death, either by setting up and exalting the letter above and against the spirit, or disjoining the spirit from the letter, as that which may be without it and needs no consortship with it. This is the work of the false, deceitful Spirit, the father of lies, and is not of the Truth.  
Now these being the Testimonies which from the beginning are commanded by God to be heard and obeyed, no sooner was man created in God's image and endued with an immortal, intellectual, rational and sensual soul, made a free agent, but God set them before him, as a meet and capable subject, to be made wise and happy in the practice of them. The work of the one of them was immediately written in his heart by the finger of God at his creation; and the word of the other of them, as soon as he was put into Paradise, was sounding every wherein his ears, and was exposed to the sight of his mind, in the visible types and signs of the Sabbath, the institution of marriage, the tree of life, and by the ministry of the holy angels.  
Two things are recorded by Moses concerning the first make and constitution of being, given unto man by God, at his creation. The first, we find Gen. 1.26, 27. where the counsel is taken by the blessed Trinity, his creators, within themselves, saying; Let us make man in our image, after our likeness, and let him have dominion over the visible creation, and be fruitful, multiply and replenish the earth, ruling over every living thing that moveth upon the earth. So God created man in his own image, in the image of God created he him, male and female created he them.  
God is in his being the highest reason, and the operation or work of his mind is discovered and made known by the word of his mouth. These two powers in him are retained in most absolute agreement and usefulness each unto the other. Answerable to this pattern in great, is man made in little, as to his Spirit and soul, with this only difference, that the work of man's mind in reference to God's law, and his word and outward action in reference to his mind, have not immutability in them, but may disagree and change from their first harmony and primitive pattern, set them in God. The powerful impression of this pattern on the spirit and soul of man, was such, as in respect thereof it is said, God made man upright or perfect, form his mind in perfect agreement and likeness of operation with his own mind, and in full consent and liking of his law, as that which is holy, righteous, Spiritual and good, given for man to obey, as his duty. He disposed him also by a natural bent and inclination of mind, to do good, resist evil, love righteousness and hate iniquity. This was the state of man's Spirit or soul, as yet separate from his body, and not partaker of that flesh and blood, which was afterwards form out of the dust of the earth.  
The second thing therefore noted concerning man's building or creation, is, that he also became a living, sensual or animalish soul, actually clothed with bodily organs, that God form for him out of the dust of the ground; Gen. 2.7. And he breathed into his nostrils the breath of life, or sent man's soul that was before created in God's image, into that body so appointed and given to it by God, as the earth wherein the seed of man's Spirit was planted, and the field in which it was made to grow, by reason whereof man became a living soul; that is to say, by the most intimate union and inhabitation, thus wrought by God between the spirit and body of man, there was an awakening and bringing into actual exercise, the sensual and bodily nature of his mind, by sitting to it these meet organs. Nevertheless, that which was before in the state of a soul separate, an equal and associate to angels, comes by this means to be abased and made of little reputation, being brought to a kind of equality with the beasts that perish.  
And in like manner, as thus the spirit of man was after its first creation, embodied and made flesh, as a dark shadow of what is done to him, 'tis said to have been so with the heavens and earth, when created: yea, even every plant of the field had a state of being, before it was put in the earth; and every herb of the field, before it grew; Gen. 2.4, 5,  
Now through the intimate union and conjunction that man's body is taken into with his soul, it is made a living, acting, speaking creature, participant with his rational and intellectual spirit, and in fellowship there with, meet to have and exercise dominion, as God appointed, over every living creature that moves upon the face of the earth. Thus the bodily life of man, became in itself as an Eden, the garden of God and the field that he had blessed and made fruitful unto every good word and work, in subserviency and subjection of desire to man's intellectual and angelical part, which by the very order and law of nature, (as having not only priority, but eminency of being) was given to it, both as Lord and husband, a superior and yet a kind of equal, joined with it in such a harmonious consistency, that the actings of both natures made up but the complete and entire Act of man's judgement and will. Thus was man created male and female in the spirit and person of Adam, before Eve was created, as Gen. 1.27. and 2.28.25. do show. And he received a charge from God, to keep this body in subjection to the dictates of his mind, and not suffer it to usurp authority over that part in him which is most the man, to wit, the angelical or intellectual part. When God had thus planted the garden of Eden or pleasure and delight, in this spiritual sense, as well as in an outward and literal, he puts man's spirit into it, giving him the keeping, dressing and Rule of it, with this express command, saying, of every tree of the garden thou mayst freely eat; but of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day thou eatest thereof, thou shalt surely die. For out of the ground the Lord God had made to grow every tree that is pleasant to the sight and good for food: the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.  
Thus was there a paradise without man and within him, a garden of pleasant fruit, which he might take delight and pleasure in, and which he was appointed to dress and keep in the order wherein God had delivered it over to him, and to improve it to the end for which he was brought into it by God. And for his instruction herein, he was commanded and allowed the use of the outward as well as the inward senses of his mind, with this only caution and Restriction, that he should by no means, nor upon any pretence whatsoever, harken to or obey the voice of his sensual and brutish nature, how rational so ever the judgement of it (which is but flesh) might seem to be, considered as in its own single operation, tempting and drawing off the consent and love of the intellectual part, from the straight rule of its duty, required in God's law. For the spirit of the mind, which is the stronger and better part in man, as that which is immortal, remains under the moral and perpetual conviction of, as well as obligation to the righteousness required in the law of God, the light of which, although it may be smothered for a time, can never be wholly extinguished, but is that work of the law in the heart that is and will be unalterably either excusing and encouraging or accusing and tormenting the mind, as cause is give by every man's works. It is therefore called the conscience that servs in stead of a thousand witnesses, and when it is awake, does always consent to the goodness and righteousness that is in the law. By this rule therefore, sin could not make its approaches, but warning would be given, and to know evil barely in the abstract, without consenting to it or becoming one with it, in approbation and delight, was not the thing which God forbade him; but the feeding on it with consent and delight, upon the beholding of its desireablenes in the judgement of the outward senses and as it gratified the brutish lust and desire of the flesh, so as thereupon to be drawn into a compliance, and induced to make it the Act of the whole man, suffering sin thereby not only to conceive but to be perfected. Hence is it said, 1 Tim. 2.13, 14. that Adam was first form, then eve; And Adam (or the intellectual and superior part in man) was not in the Transgression, or could not be deceived by sin, but saw cause enough to descent from and resist it. It was the woman, the sensual part, that was deceived and was in the Transgression, being of such power, as not only to entice, but so to fetch over the consent of the mind, as to make it the act of the whole man. And sin being once thus perfected, brought forth death. All this came by man's ill use of that liberty and freedom he was left unto, whilst under the dominion and teaching of the law of works, which commits unto man the keeping and Rule of his own soul, upon severe penalties, in case of failer, and strictly commands the thing to be done, as that which on all accounts it was man's duty to do, but lays no prevailing restraint on him to the contrary, as the law of faith does. The law therefore did in effect show unto man, that the right way of keeping his soul, according as is commanded, is through the prevailing power of faith, whereby man keeps not himself but is kept unto salvation by his faithful creator, to whom he has committed the keeping of his soul in welldoing.  
This was held forth to Adam in the institution of the Sabbath day, the day of the spirit and true Rest. It is both a day of most powerful restraint and of greatest liberty to man; a day, that most powerfully and effectually restrains man from sin and all approaches towards it, and that as powerfully binds him up unto God and his service, which is the most perfect freedom. Whilst the bent and inclination of man's will was in its primitive purity, he was left freely to the exercise of his own liking; and on that account, trusted with the keeping of his own soul, in the state which God at first delivered it over unto him, which being mutable, and not trial-proof, in the time of temptation failed. But let us now consider a little what it was which God delivered to Adam, with such charge and command to keep, or to restore, to him as good as he found it. The Lord committed to his charge and keeping, his precious soul and body, and his own image that was by him imprinted and stamped thereupon, as his own coin and proper goods, to be therefore employed for his use, to his service, and according to his will, only. Man received himself, or came thus out of the hands of God, without the least blemish, and so was to keep himself without any diminution or waist, or be exchanged to the profit and advantage of the giver.  
Man, thus made in God's image, with a mind like in operation unto Gods, might very well be trusted to do his own liking. Howbeit, there was hereby planted in him at his creation, a free principle of well and evil doing, in either of which, he had a capacity to act, but not properly a freedom, by reason of the dominion of the law which he was made under, and bound in the obligation of duty to conform unto. In this sense, man was a servant to the law and under the authority of it, even whilst he enjoyed his primitive natural freedom, which consisted in the right and privilege conferred by God upon him, of living according to his own will, and being at his own free motion and dispose, till taken from him forcibly, or that he willingly yield himself up to the service of another, as he did at first unto his God, most freely and willingly consenting to have his law exercise dominion over him.  
A power then to will and not to will at his own free motion and choice, God gave to man upon trust or conditionally, that he should be ruled by his law, and be careful to keep himself in all his actings, most exactly and unchangably, in agreement and harmony with that. On this condition, Man was at his liberty to do this or that, which best liked himself, in all other things. He had power to kill and power to keep alive, in a way of just Rule and magistratical government. He had also in himself a power to do good and a power to do the contrary, which is evil; a power to change and turn away from doing the good he ought to do, and a power to turn to the evil, he ought not to do. A capacity or power in him to do thus, he had from God, and it was not sin. But his choosing to exercise this left hand branch of his primitive freedom, in turning unto and delighting in sin, against the law of God which he knew, rather than delighting himself in the exercise of the right hand branch of his freedom, to good, in obedience and conformity to the law of God, this was his inexcusable miscarriage and sin, let him pretend what he will or can.  
Now although this were man's natural right, after this manner to be free, as that which in itself is lawful and good, if well managed, and conducted to the end for which it is given; yet, the being and standing which is given unto man in this freedom, is most slippery and dangerous, and any long continuance therein, is not at all to be coveted after, when restored since. For this is not the freedom with which God himself is free, or with which Christ the Son is free, or does make the true heirs of his Kingdom free with, nor yet is it the freedom of the holy and elect angels, or of the spirits of just men made perfect, who yet all are most free agents. God himself is the freest of all; yet he cannot but will good, as of his own nature bound up unto it. He cannot sin or lie. Of this freedom doth the man Christ partake, and by and under him elect angels and men have their share in it; and in and by the exercise thereof, do inherit the life that is eternal and unchangeable.  
Such true freedom does import a powerful binding up and restraining of the mind from all possibility of doing evil, as evil is taken for sin and the transgression of the law: and as powerful a bent and disposition of will, to do what is good, right and acceptable in the sight of God, without any possibility of hindrance, resistance or discontinuance, in him who wills or does it. The obtaining this latter and most excellent freedom, is the end for which the first or natural freedom was at all given; God would not have his servants in their first make, bound up immutably, even to that which is their duty; but by and with their own free consent, being in a capacity to descent, but at their peril. Neither will he have any debarred and for ever excluded from this first freedom, but those that wilfully reject it, that so the doing good after the power of an endless life, and the committing of sin with a hardened and impenitent heart, may be found in both sorts of men, a most free and voluntary act, and each receive their reward according to their works.  
By the impression of righteousness which man is under from God, as he is made in God's image, he hath an aptitude, a strong bent, lively inclination and disposition of mind to the right and just which is contained in the law of God, and wherein man's whole duty doth consist. But because (as hath been said) man is by nature (not withstanding all this) left at such a liberty, as that he is not by any certain, prevailing and overcoming power over and against whatsoever shall make resistance, with held and restrained, kept and bound fast to his duty; at this door, through the weakness of the flesh, sin entered, and death by sin passed upon all men, because in Adam the common parent, all men had sinned.  
This door unto sin is kept open, so long as man's natural freedom continues with him, either as received at first, before the fall, or by way of restoration through the redeemers blood, since, which we shall speak unto in its proper place. That which opens this door, is man's own lust, as it is written; Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil; neither tempteth he any man. But every man is tempted, when he is drawn away by his own lust, and enticed. Than, when lust hath conceived, it brings forth sin; and sin, when it is finished, brings forth death.  
The mind of God is above all temptation to evil. The mind of man is not so, (though form in God's image) whilst he is yet under the law and its dominion, and hath not atteined unto nor been brought under grace. So long then as man lives in, and will not part with his primitive, natural freedom, nor resign it through faith, in exchange for a second gift of it from God, in a better kind and way, he is still under the dominion of the law; and not only accountable for the breaches of it and transgressions against it, but under the inevitable condemning and revenging power thereof, that will first or last execute the curse threatened upon all evil doers. But he that is under grace, is become dead to the law, being crucified with Christ, or fastened and bound by the power of the death and cross of Christ, with such a bent of mind and hatred against sin, as nothing can alter or change: and is so quickened and made free and a live unto righteousness, as nothing can hinder the course and duration of it. By this means the door of the mind is so fixed and fast shut against all sin, as it is not in the power of the gates of hell, ever to set or break it open more.  
In the mind of man, we are to acknowledge (as hath been already intimated) two parts; 1. the spirit of the mind, the superior and intellectual part, equalizing man with angels. 2dly, the sensitive and inferior part, which abases man into the likeness and into a kind of equality with the Beasts; and is indeed, capable to make him a beast, yea, actually, and that too generally, does make men so. This inferior part of man's spirit, is as the door of his mind, the mouth or instrument of its converse, inward or outward and in distinction from the first and superior power (the spirit of the mind) is called in scripture, flesh, or the sensual and living soul. Hence that of the Apostle, Rom. 7.25. So then I myself, with my mind, do serve the law of God: but with my flesh, the law of sin. So also our blessed saviour, observing the fleshly drowsiness of his disciples, that they could not watch one hour with him, at such a pinch of straits as he then was in; the spirit (says he) is willing: but the flesh is weak.  
This was the lusting flesh in man, even in paradise, whilst in his innocency; and through its weakness, was the door of the mind set open to let in temptation and sin. For it is soon taken and deceived, and is weak in resisting evil. And it is as soon weary of welldoing, if the way to persevere in welldoing, be through the cross and all kinds of straits, hardships and disappointments unto the flesh, even to this fleshly and sensual part of man's mind. For no sooner does this come into activity and liberty, by the conjunction and fellowship it is taken into, with the intellectual and superior part, the spirit of the mind, but it is apt to run wild, fly out and grow untamed and extravagant, as that which loves not to be accustomed to the yoke, and held in subjection to the spirit of the mind, as that is subjected to the law of God. It is apt to judge itself wise enough to make its own choice, and to trust to its own single judgement in all its actings. And in case it be crossed and not complied with by the dictates of right reason in its superior part, 'tis apt to murmur and be sullenly rebellious, so as to forbear to do its office and duty to its head and Lord, the spirit of the mind. In order to bribe off and gain the consent and approbation of the superior and ruling power of the mind, to the way and course it desires to take, it will invent many fair, specious and plausible pretences; make false representations of things, fascinating appearances, and mists, to delude and blind the superior discerning of the mind. It will turn every stone to obtain its end, spreading before the spirit of the mind, flattering speeches, as nets and bands, to take and ensnare it, as the strong man Samson was served by his Dalilah. This demeanour and practice of the woman, the female and inferior power of the mind, towards its Lord and husband, the superior, is most lively described by Solomon, Eccles. 7.26. I find (says he) more bitter than death, the woman whose heart is snares and nets, and her hands bands: who so pleaseth God, (which without faith is impossible) shall escape from her; but the sinner shallbe taken by her, he that is a sinner through unbelief. The spirit of man's mind, by refusing and resisting that offer and work of the spirit of God, whereby it should be brought into a most free subjection and captivity to the law of faith, becomes a sinner, and so comes to be taken by the nets and snares, the enticing words and pretences of its inferior power, and in downright terms at length to be wholly captivated and subjected under the usurped commanding influence of that sensual life, it ought to rule over.  
This was the lusting flesh in Adam, as also in Eve, before the fall, which the Serpent knew how to tempt and gratify. And such did the weakness of this flesh prove, that it was not able to withstand or resist the temptation. All that the serpent aimed at, was but to prevail with this flesh, to think itself so wise and sufficiently able to move and act by the strength and excellency of its own single judgement, as that it might safely undertake to do what should be found most liking and agreeable to its own sense, and refuse the contrary, without being bound up to any necessary dependence upon or holding conformity and agreement in its actions, either with the right dictates of the intellectual part, or with the righteous rule of God's law. This once obtained, Satan had his end. For he well knew, that (this being granted) all the rest of the evil he desired to bring into man, and by him into the world, would easily and quickly follow. And this was so pleasing and gratifying a bait to the flesh, the assuming a power to direct its own steps, take its own course and way, that it was quickly swallowed down by man, without any due deliberation or pause upon the matter, suspecting no hurt as yet, till the lust that thus was conceived, came to be finished, and to take along with it the spirit of the mind, corrupting and seducing that also from the simplicity that is in Christ, and thereby turning the soul from the truth of God declared in his law, to the lie and deceit of Satan conceived in his crafty suggestion. Thus by degrees was man brought to worship and serve the creature, that is, the devil, more than the creator, under whose law he was first made, and who is the only true God, blessed for ever.  
Unto this the Scripture witnesseth, Rom. 1: 22, 23. Professing themselves to bewise, they became fools: and changed the glory (WORD, or Image) of the incorruptible God, into an image made like to corruptible man, and unto birds, fourfooted beasts, and creeping things. This man came to, by preferring the counsel of a fallen angel, that was gratifying and  food in the eye of flesh, before the holy law and commandment of the living and eternal God, which by the eye of his spirit or superior part of his mind, he saw and knew himself obliged to the observation of.  
For this cause, God gives men up to the course and full sway of their own wills and vile affections, leaving them as bondslaves to sin and Satan, children of wrath and disobedience, in whom the Prince of the air seats himself as in his throne, carrying them captive to his will. Man's continuance in honour and in God's image wherein he was created, was but a very little while; He quickly found out and followed many inventions, contrary to Gods express command, written in his mind, as also signified by the sundry pieces of the creation, and sounded out by an audible voice to him, from God himself.  
Sin, being (after this manner) the voluntary and free act of our first parents, not only conceived, but finished in the disobedience by them wrought, and perfected; the wages of it, which is death, they immediately received. For being presently alienated from the life of God, or the righteousness performable by them in that image of God wherein they were created, they became dead in trespasses and sins. The image of God in man was defaced, changed into an image (in some sort) of the devil. All proneness and inclination of the will to good, was forthwith worn off and lost, upon the fall; and not only so, but contrary qualities thereunto possessed the mind. Thus man's primitive freedom and alacrity to righteousness, was turned into vile subjection and service to the devil, and to all manner of unclean affections and unrighteous actions.  
Nevertheless, this sudden and unexpected change in man, (brought about by the subtlety and influencing power of the Serpent, by reason of the weakness of the flesh, that discovers itself in man's mutable state) is not such, but that this deadly wound is capable of healing, and man capable of being thereby restored, yea, to be made not only as good but better than he was at first, through the virtue and efficacious power of Christ's sacrifice and death, which was not only a general propitiation and atonement of sins past, but also for the sanctifying and purifying man's nature for time to come, after a more excellent manner through regeneration, than it was by creation. Unto this regenerate state, our first parents were called by the voice and doctrine of the Gospel, speaking to them in and on the seaventh day, as the only way and means to have prevented the fall, and kept out sins entrance upon the nature of man. For when God committed to the keeping of Adam, his own soul, (in the good estate wherein he had set it, by making man in his image and after his own likeness) it was not without a most special charge, to keep this choice jewel safe and uncorrupted, at the peril of his very life, till changed into a better state. This God required him to do, in the use of the best ways and means that should be afforded him, even by taking fast hold of instruction, not letting her go; but keeping her as his life; yea, keeping his heart above all keep, as that from whence are the issues of life.  
To this end was the tree of life placed in the midst of paradise, open to his sight, that he might have the view of it. And by what was figured and signified to him in this tree, was it declared, how the keeping of his soul might be by another, even by the Son of God or by the Holy Ghost, the spirit of truth, dwelling in the heart by faith, which the worldly or fleshly mind does not, cannot receive, but by such an act of absolute resignation of itself in obedience to the will of the Son of God, as is more hateful to it then the worst of evils. Yet is there no other way possible for man to keep his soul safe for any long continuance, and in the hour of trial, when assaulted by the power of darkness.  
The counsel and instruction given by the word of the Gospel in the tree of life, was, that if man found upon full debate and consideration within himself, that he was not like to continue long safe in his own hands, neither could with certainty keep himself pure and incorrupt as the law required, that then he would be content to accept for his guardian and keeper, the Son of God himself, in whose person the judgement and will of man is fixed, so as to be the corner stone to all the rest of the heavenly and spiritual building, even the effectual means to fix and make immutable in righteousness both men and angels, that willbe prevailed with to let him take the charge of ruling and keeping their hearts, in such manner as pleases him. This is the only way for man to become free indeed, with a better freedom then that of nature, ; even with the freedom wherewith Christ himself is first made free, as he is the son of man in heaven, who came down from heaven before he ascended up again thither; John, 3.13.  
This good will and gracious offer of the Son of God, figured out in the tree of life, our first parents either neglected and slighted, or the way of his keeping them did not please them, but the suggestions of Satan were rather harkened unto, that they might safely lean to their own understanding, as the best and surest way to keep their souls safe. This understanding, how subject it was to be wrought upon and to turn from the truth (though fully convinced of it) by the enticing power of the flesh or the sensual and inferior faculties of man's mind, hath been already showed.  
Adam's sin than was not only and merely the transgression of the law, but was mixed with somewhat an ignorant rejecting and contemning of the offer of the Gospel, which was the only sure means to have translated him (without sin at all intervening) out of his righteous mutable state into an immutability in righteousness.  
But such is (and was from the beginning) the tender mercy and long-suffering of God, our mediator and Redeemer, to Adam's posterity, even in their fallen state, that he not only renews and repeats to man his former gracious offer of Salvation through faith, and the knowledge of himself in the Gospel, but reveals over and besides this, the means and way, how through faith in his blood, all mankind may be again restored and obtain remission of sins. All that will, may return again by virtue of Christ's death, into that mutable state of righteousness and holiness, lost in Adam, as the common salvation and a forerunning dispensation to the gift of the son himself, according to the promise. And may it not reasonably be expected that from the experience of the general love and good will which Christ hath thus showed in common towards all men, that they should be easily prevailed with to give up their souls absolutely into his hands, through that faith that is more precious than gold, unchangeable and never failing, through the power whereof we are made more than conquerors over all enemies, even through him that hath thus loved us with an unchangeable and everlasting love.  
For surely, in this God hath greatly commended his love unto all mankind, that when they were without strength Christ died for the ungodly, or for all sinners, whilst yet in their sins. Much more than will the current of his love run towards us, being once justified by his blood, that through him we may be saved to the uttermost from the wrath to come. For if when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, shall we be saved by his life.  
This was in effect the voice and doctrine of the Gospel, which God himself preached to our first parents, immediately after their disobedience, and at the very same time that he passed his righteous sentence against them for their sin, Gen. 3.15. In this Scripture God promises the sending of his own Son in the likeness of sinful flesh, to condemn sin in the flesh, and make atonement by the sacrifice of it, that the righteousness of the law might be fulfilled in all those who walk not after the flesh but after the spirit.  
And most expressly and particularly is the Gospel as well as the law preached by God to Cain, Gen. 4.7. and in him to all mankind, whether ever they reap the saving benefit by it or no, as to life everlasting, any more than he did. To him it is that God says; If thou dost well, shalt thou not be accepted? Is there not a means sufficient and able to bring thee, even thee back again into reconciliation and acceptance with God, through the ransom that is paid in Christ's blood? But if thou dost not well, sin lieth at the door, that is to say, the wages and punishment of sin. And this yet is not all; For if thou objectest, what will it advantage me, to have sins past remitted and the breach made up, if there be yet no effectual remedy provided and afforded, to prevent a relapse into sin (more fatal and irrecoverable than the first fall) and a provoking of God afresh, by reason of the unsubjectednes that the flesh or sensual part of the soul is apt to fly out into, and that prevailingly and finally, against the restored and anew enlightened spirit of the mind, as it fell out with man at first? To this God answers; it shall be subject to thee, and thou shalt rule over it. It shallbe given again into thy hand and power to subdue and bring under, if the fault be not in thyself. Why therefore art thou wrath? and why is thy countenance fallen, as if I were partial in my dealing, and that my ways were not equal?  
Q. But what is it, does or can enable cain or any other man since the fall, to do the good God speaks to him of, and avoid the evil he forbids, as also to suffer according to the will of God, and that patiently, though for doing well?  
Answ: Surely, there are means provided in and by the Redeemer, and the work of redemption given to him the promised seed to finish, which hath a virtue and sufficiency to free and save all men from the evil, danger and curse that is come upon them by Adam's transgression, and to restore them again to their primitive state of purity and freedom, if the fault be not in themselves. And when they are brought so far on their way again, towards the end (for which they were at first created, and since redeemed) that is to say, the inheritance of life eternal; then is renewed unto them by Christ, the offer of saving them to the uttermost, past all danger of a relapse, and of giving them that better freedom wherewith the son is willing to make them free indeed, unchangably subjecting them to the leading and Rule of his spirit, cohabiting in and with the heart that is regenerated, making it thereby fit to receive and entertain him, and bringing into it that state of life, over which the second death hath no power.  
Hence is it, Christ is said to be the saviour of all men, but especially of those that believe. And his will is, that prayer and giving of thanks be made for all men, of all sorts and degrees, from the highest to the lowest. This is good and acceptable in his sight, who is the God and saviour, that gave himself a ransom for all men, and who therefore will have all men to be saved, as least, so far as to come to the knowledge of the truth, and have the offer of it, in a state of free exercise of their will and arbitrary choice, that according as they are prevailed with, either to receive it in the love thereof, or to reject it as a stone of stumbling and rock of offence, hateful to them, they may obtain eternal salvation, or incur the pains of eternal damnation. And yet those that are saved, are to acknowledge and experience, that it is of mere grace and not of themselves, nor of works, lest any man should boast. But it is wrought by the faith that excludes boasting, setting up such a workmanship or building in the heart of every true believer, whereby he is created in Christ Jesus unto good works, that are before prepared and ordained of God, that they should walk in them. They therefore which truly and savingly believe in God, will be always careful to maintain good works.  
Oh the great mystery of Godliness, that reconciles absolute empire and sovereign command in one great king! He makes his absolute dominion to consist with the truest, best and most absolute liberty of all his good subjects, as showing, that in his service is the most perfect freedom. To be left therefore by him, in such a state of freedom, which may either be lost by us and given up to the will of another, or plucked out of our hands by the force of avenging justice, (justly condemning those to perpetual servitude, that despise and reject their own truest freedom when offered to them) proves in conclusion the certain way to the greatest servitude and most miserable bondage we can bring ourselus into. His way is in the sea; his path in the deep waters; his footsteps are not known. For it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Yet all are set in a capacity, to will their own good or evil; to run their race and shape their course, by free choice. But the one seed only, that is, Christ and his fellow-heirs according to promise, are the winners and overcommers, that reach the mark, get the prize and attain the crown of eternal life. All others fall short of the glory of God, and by their own consent and choice are most justly debarred from the prize, and for ever excluded from the recompense of reward.  
But can the Leopard change his spots? can those that are in a fallen state and accustomed to do evil, ever learn to do good, after the manner Adam did it in his primitive rectitude, or in that newness of Spirit and life, which those that are made free with a better freedom than Adam's was, are created and enabled in Christ Jesus, to work and come forth in the exercise of? Let us hear what the Scripture in this case saith; Esay. 1.16, 20. Wash ye, make ye clean: put away the evil of your do from before mine eyes: cease to do evil, learn to do well: seek judgement or knowledge: relieve the oppressed: judge the fatherless: plead for the widow. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shallbe white as snow: though they be red like crimson, they shallbe as wool. If ye be willing and obedient, ye shall eat the good of the land. But if ye refuse and rebel, ye shallbe devoured with the sword. So Esay 55.1, 5. Ho, every one that thirsteth, come ye to the waters, etc. Is this only spoken to the jews, a people then in covenant, or to all mankind? See what Peter himself was taught to confess and acknowledge in this matter, Act. 10.28. The Lord hath showed me, that I should not call any man common or unclean, not conceive him to be so rejected and laid aside by God, as not to be in a capacity to have the means afforded him, of being brought to repentance and unto the knowledge of the truth. Consider also the witness given by the Apostle Paul, Act. 17. where he preaches the knowledge of God, as of him that made the world and who gives to all, life, breath, and all things. Yea, he made of one blood, all nations of men, who were at first his offspring, created in his image, and caused them to dwell on all the face of the earth. He was bountiful unto them, even in those times wherein he suffered all nations to walk in their own ways, doing them good, and giving them rain from heaven and fruitful seasons, that he might not leave himself without a witness, and that they by such teachings might seek the Lord, if haply they might feel after and find him, who is not far from every one of us. And although he winked at the former times of ignorance, yet now, since the manifestation of Christ, the promised seed, in the flesh and in the form and fashion of a man, like unto us in all things, sin only excepted, he commands all men every where to repent. If they refuse and prove disobedient, he will take an account of it in that day wherein he hath appointed the world to be judged in righteousness by that man which he hath ordained, jesus Christ, who will have no respect of persons; but as many as he shall find to have sinned without law, shall perish without law: and as many as have sinned in the law, shallbe judged by the law, in that day when God shall judge the secrets of men by jesus Christ, according to the Gospel.  
We see then very evidently, what Gods command is to all men universally, after the fall. It is no new commandment, but that which hath been from the beginning, which is, that all men every where do repent, and use the means provided for them in the promised seed, to be washed from their old sins and to come to the knowledge of the truth, or the way wherein to be assuredly saved and inherit eternal life. This commandment is in effect the same it was before sin entered into the world, save only as it now relates to the use of the means of being cleansed from the filth and thraldom of sin, in order to come to the knowledge of the truth, by hearing the voice of the Gospel, or words by which we may be saved from eternal wrath. Thus was it with the centurion. This testimony was given of him, Act. 10.2. that he was a devout man, one that feared God, gave much alms to the people, and prayed to God always. All this he did, before he had those words preached to him, whereby he and all his house should be saved; Actor: 11: 14.  
It is the beginning of wisdom to be addicted to the fear of the lord, to have a strong bent and affection of heart to keep his commandment, and pray always. This comes by the voice and operation of the law, as repeated and renewed in the blood of Christ to us, and ministered either inwardly to our hearts by the voice of angels; or in the powerful ministry of the written word, to our outward ears. The former of these ministries, the gentiles were always capable of, and indeed directly under, who were or are without the written law or knowledge of the Scriptures: the other, the jews, or inhabitants of the earthly Jerusalem among Jews or gentiles are under, who rest in the law or written word, making their boast of God therein, having the form of the knowledge and of the truth in the law. Both these notwithstanding the change that may be brought upon them thereby, are but under the dominion of the law, liable still to the curse and to a final and total relapse back again under sin and wrath, if they take not very good heed, and so may come to be trees twice dead, and be plucked up by the roots.  
For such enlightened and restored ones as these may prove to be (as well of the one kind as of the other) if they shall sin wilfully, after that they are come to the knowledge of the truth, there remains then to them no more Sacrifice for sin, but a most certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries; even all the dwellers in that earth, which drinketh in the rain that cometh oft upon it, but in stead of bringing forth herbs meet for them by whom it is dressed, do bear thorns and briers, which causes them to be rejected, makes them nigh unto cursing, whose end is to be burned. But if the same earth, in stead of bringing forth thorns and briers, does become ground prepared and made fit to receive the immortal and incorruptible seed, by the word of God, which abideth and liveth for ever, and to bring forth the proper fruits thereof with patience, meet for him by whom it is dressed, it will be sure to receive blessing from God, even to be blessed with the having of those better things that are accompanied with salvation. For he that is faithful in that which is least, by the same grace laying hold on him, and keeping him from evil, becomes also faithful in much. And he that is unjust in the least, even in the use of his least natural freedom, willbe unjust also in much, even in the highest atteinments, which he can arrive unto, in that his mutable state, and whilst in his own keeping.  
Without blood there is no remission of sins. But through the sprinkling of the blood of Jesus, who is our passover, whose blood speaks better things then that of Abel, the wrath and severity that is by the law is either mitigated, and all proceed in the way of revenging justice for a time (at least) respited, and the persons reprieved, upon condition of repentance and amendment of life; or else totally and finally remitted. This latter is the case of all true believers, that are in Christ jesus by the new and everlasting Covenant. Thus is that saying made good, Iam: 2: 13. He shall have judgement without mercy that hath showed no mercy; and mercy rejoiceth against judgement, on behalf of all that are justified freely by grace, through the eternal redemption which Christ hath obtained for them. So then, though all have sinned and come short of the glory of God, he hath not so concluded and shut them up in their disobedience and unbeleif, but in and through the blood of Christ he is ready to show mercy of one kind or other unto all.  
I. First, such mercy as is intimated in that parable, Matth. 18. v. 23. to the end; where the lord at first, upon the reckoning he made with his servant, pronounced judgement upon him, commanded him, his wife, children and all he had, to be sold and payment forthwith to be made; (which in effect, was executed in the case of our first parents) but afterwards, upon the servants repentance and humbling himself, beseeching from his Lord only patience, and promising he would pay him all, his Lord was moved with compassion, shown him mercy in losing him, and freely forgiving him the debt. But this mercy (as appears after) was not that which is called Gods sure mercies, such as David had, because capable of revocation, upon the servants abuse of it, in showing no mercy afterwards to his fellow servant, which renewed his Lord's wrath again towards him, so that he delivered him over to the torments, till he should pay all that was due unto him. He also made it a ruled case for all in the like condition, saying; If ye from your hearts forgive not every one his brother his trespasses, so shall my heavenly father (says Christ) do unto you, that is, not forgive you your trespasses. And Luke 13.7, 9 the same truth is confirmed in another parable, where the Lord of the vineyard says to the dresser of it, behold 3 years I come, seeking fruit on this figtree, and find none: cut it down, why cumbreth it the ground? He answering, said, Lord, let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit, well: if not; after that, cut it down.  
This first sort of God's mercies to sinners, is conditional, and universal, common to the whole posterity of Adam. He is moved with a general pity and tenderness towards them in the day of their nativity, when no eye hath compassion on them. Yea to some of them also, he is pleased to show more particular kindness, so that of his own accord, passing by and seeing them in their blood, he bids them, live; he spreads his skirt over them, to cover their nakedness, makes that the season of his love appearing to them, teaching them to deny ungodliness, and adorning them with his own comeliness. Notwithstanding all this, they trusting to their beauty and righteousness in this dispensation wrote in and put upon them, do fall, and make themselves worse by their apostasy, than Sodom or Gomorrha. Then the Lord judges it equal, that such righteous men as these, when they turn from their righteousness (as they finally may) and commit iniquity, should die in it, and also hereupon have all their sins committed before their conversion or change to that state of righteousness, afresh imputed to them, though before, God had declared, they should not be mentioned, but buried in oblivion, and that in the righteousness which they did, they should live.  
Thus is the Lord many a time full of compassion to unworthy sinners, whose hearts are not right with him, so as to be steadfast in his Covenant; Psal: 78. He forbears howsoever to destroy them, till he hath made proof of them to the utmost. Therefore turns he his anger away from them again and again, and stirs not up all his wrath. He deals with them according to the multitude of his loving kindnesses, and the variety of mercies that are in him. There are no sort of sinners then, who in a less or greater degree, taste not of these riches of God's mercies, the more of which is showed to them and abused and sinned against, the more is their condemnation heightened. For by such demeanour, they do crucify to and in themselves the son of God afresh, and put him to open shame, counting the very blood of the Covenant, wherewith they have been sanctified, an unholy thing, and doing despite to the spirit of grace.  
With these kinds of mercies Christ is the saviour of all men, a propitiation for the sins of the whole world. And thus God is in Christ reconciling the world unto himself, not imputing their sins; and he not only commands, but beseeches all men to be reconciled to him, to lay hold on his strength, and be at peace with him, as not having received in vain the grace he hath begun to bestow upon them.  
But besides these his common mercies, declaring his good will to all men, as not taking pleasure in the death of any sinner, he hath also his choice and peculiar favour and loving kindness for some, as it is written, I will give ye the sure mercies of David, absolute, irrevocable gifts. Those that after this manner find favour in his eyes, have the remission of their sins confirmed with an oath, that their iniquities shall never be remembered any more, and that his mercy towards them shall never fail, he will not leave nor forsake them. My mercy will I keep for him for ever more; my Covenant shall stand fast with him. His seed also will I make to endure for ever: and his throne as the days of heaven. Their transgressions shall not hinder the good I have purposed to them. For notwithstanding their unworthiness, for which I will chastise them with the rod and with stripes, yet my loving kindness will I not utterly take from them, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness, that I will not lie unto David, (the man that is after my own heart) nor to his seed after him, that walk in the steps of his Spirit and faith. Psalm 89. I will build him a house, and establish it for ever, by an everlasting Covenant, ordered in all things and sure. In this most gracious promise David acknowledges all his salvation to be, and all his desire; 2 Sam: 23.5.  
Mercies of both these kinds are with God, who is rich, and plentiful in goodness, having none like him. He is a God that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage. He retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon the remnant of his heritage, subdue their iniquities, and cast all their sins into the midst of the sea. But as to the rest of mankind, that prove disobedient, or have received the grace of God (the former sort of mercies) in vain, that word shallbe made good upon them which the Lord spoke concerning the Sons of Eli, 1 Sam. 2. 30; I said indeed, thy house and the house of thy father should walk before me for ever: but now be it far from me; for them that honour me, I will honour; and they that despise me, shallbe lightly esteemed. This shows what condition was implied, upon which God made that promise.  
Since then by man came death, by man also is come life and resurrection from the dead. And this is revealed to fallen man, in the good tidings of the promised seed, who (as hath been said) declares himself the saviour of all men, but especially of those that believe. He hath a common stock and Treasury of goods and spiritual gifts, wherewith the whole world (more or less) is watered, fed and enriched by him. For he causes his rain to descend and sun to shine on the unjust as well as on the just. But over and besides all these, whether natural or spiritual gifts, he hath an inheritance incorruptible and undesiled, that fadeth not away, the heavenly and true Treasure which he gives and commits to those who are by him found or rather made faithful in the little that at first is trusted to their use and management, Luk: 16. And he causes them to possess it in an hereditary right, as coheirs with the only begotten Son, children of the promised Spirit, either in the single or double portion thereof.  
This is he that is appointed by the father, to turn men back again to God, out of their fallen, sinful state, by a repentance, not to be repent of. By his name and faith in his name, whoever calls upon him, shall be saved from his sins, and be led on in the way to life eternal. He was made a sacrifice or sin-offering for us, that we might become the righteousness of God in him. Thus God found it consistent with his justice as well as his goodness, to grant remission of sins to all that should seek unto him for it, by the mediation of his Son, who is the righteousness of God, that without the law is manifested, being witnessed unto by the law and the Prophets, to and upon all that believe, without respect of persons. Him hath God set forth and made manifest to be a propitiation through faith in his blood, declaring his righteousness to be that which procures remission of sins and Gods passing over all that is past, in the way of his forbearance and reprieve, till farther trial and proof had of the whole world, as well as to be absolutely and immutably the justifier of all that believe in Jesus, with the faith that abides trial, and by which the world is overcome.  
The difficulty which yet remains, is that which the Apostle Paul was sensible of, Rom. 10. where he affirms that whosoever beleeus in Jesus, shall not be ashamed, and that there is no difference between the jew and the Greek, because the same Lord over all is rich unto all that call upon him; (Whosoever therefore, being sensible of his lack of wisdom, shall call upon his name, he shall not be upbraided nor sent away empty, but have the means revealed to him, whereby to make him wise unto salvation) But how shall they call on him, saith the Apostle, in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? and who are they that God sends with these his glad tidings, the very feet of whom ought to be beautiful in our eyes, and the report they make, and witness they bear, most acceptable to us? The answer there to these and the like questions, is very short. So then faith cometh by hearing, and hearing by the word of God: not by that word, whose sound goes forth into all the earth, and into the ends of the world. When the Lord gives forth this general word or command, he hath a great army of preachers, ready to be sent on his message. Great is the company of those who are ready, willing, and have an aptitude in them to publish it. This David well knew, when be gave a description of three sorts of preachers, within his observation.  
The first sort, he mentions Psal. 19 The heavens declare the glory of God, and the Firmament showeth his handy work, even in the mediator, as in them he made a tabernacle for the sun, which as a bridegroom coming out of his chamber, shines more and more, unto a perfect day. His going forth is from one part of heaven, and his circuit unto the ends of it; so that there is nothing hid from the heat (and light) thereof. Thus also God brought forth Abraham, shown him the stars of heaven, and said, so shall thy seed be, preaching Christ to him, in and by the sight of those heavenly bodies. And Abraham believed, and it was accounted to him for righteousness. In like manner were the wise men of the east brought to the knowledge of Christ in his kingly power and office, by the sight given to them of his star, a star that made him known to them, and went before them to conduct them to a sight of him in his own person, which is all that this sort of messengers or preachers of Christ can do. Thus the book of the creatures, by God's special Ordination and institution, in the way of types and figures, through the ministry of angels, does teach and preach the righteousness of God, which is in Christ, in order to lead us to the personal sight of him, that we may in the end hear himself speak. After this manner the righteousness of God in Christ, is and may be manifested, without the law or written word.  
Secondly; In the same Psalm he mentions another sort of preaching and teaching of the knowledge of Christ; and that is out of his law, the law of his written word, the ministry whereof is for the converting of men's Souls, and it is a sure Testimony, that makes wise the simple: more to be desired then gold; yea, than much fine gold: sweeter also than honey, and the hony-comb. The righteous statutes and judgements of God signified in his written word, rejoice the heart, and are true and righteous altogether. His commandment is pure, enlightening the eyes. Concerning the law or command of God, thus manifested, Christ says, search the Scriptures, whose true office is not only to revive and instruct you in that law that was written in your hearts at the creation and lost by the fall, but to send you to me also, that by obtaining a personal sight of me in spirit, you might be farther instructed in the knowledge of me. But ye will not come unto me, that ye may have life.  
Thirdly and lastly, (Ps: 8: 2:) David shows that there is another sort of preachers that God sends as labourers into his harvest, saying, out of the mouths of babes and sucklings hast thou founded or ordained strength, because of thine enemies, and that thou mightest still the enemy and the avenger. These babes and sucklings Christ himself interprets and expounds to us (Luke 10.21.) first, of those his scent ones, seventy in number, which he immediately authorized and qualified by commission from himself, sending them two by two before his face, as his harbingers and forerunners, into every city and place whither he himself would come. Secondly he expounds it of those babes and children of the father's begetting, to whom he reveals those things which he had hid from the wise and prudent. One of these babes Peter is acknowledged by Christ to be, (Mat. 16.17,) when he called him the rock. Christ hereupon owned him as one of the blessed seed, who had that sight and knowledge of Christ in spirit, given to him, which none but the father could reveal. Flesh and blood could neither give nor receive it. For such knowledge of Christ requires a spiritual eyesight and discerning, peculiar to these children and babes of the fathers own begetting, the plantation of his own right hand, of whom Christ says, (Mat. 13.16, 17.) Blessed are your eyes, for they see; and your ears, for they hear. Verily, I say unto you, many prophets and righteous men have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them. For all things are delivered to me of my father: and no man knoweth the son but the father: neither knoweth any man the father, save the son, and he to whomsoever the son will reveal him.  
This sight of the Father and Son, in their mutual relations to, and fruitions of each other, gained by the personal sight of Christ in spirit, is mentioned by Paul, 1 Cor. 9.1. when he says, Am not I an Apostle? have not I seen Christ? or, am not I one of those that by the sight of Christ in spirit and the revelation of the Son in me, have received grace and Apostleship to the obedience of faith among all nations, for his name? These are the pure in heart and poor in spirit, that are taught after this most excellent manner to see God and have the knowledge of Jesus Christ, in order thereby to be made ministers and witnesses, as well of the things at first seem by them, as of those also wherein afterwards Christ yet reserus himself farther and more fully to appear unto them. These speak the things which they know; testify that which they have seem, whether their witness be received or no, having themselv; first heard the record that God gives of his Son, and set to their seal, that God is trues  
This is the threefold cord, the lines whereof are stretched out over all the world and to the ends of the earth, by the quickening power of the living WORD. He rideth upon the heaven of heavens of old. Lo, he sends out his voice in each and in all these his dispensations, and that a mighty voice, sharper than any two-edged sword, piercing, even to the dividing asunder of soul and spirit, and of the joints and marrow, a discoverer of the thoughts and intents of the heart. Neither is there any creature, that is not manifest in his sight. All things are naked and open to the eyes of this our great saviour and redeemer. And as he speaks immediately by himself, by the voice of his own mouth, so does he also send out his voice by his hosts or armies of angels, those ministers of his, which do his pleasure and signify his commands to others, which they receive, as always attending and harkening to the voice of his word.  
The word therefore, as at first it is given in a forerunning and preparatory dispensation to the Sons appearance in his own person, is called Heb. 2.2. the word spoken by angels, the command whereof is so steadfast, that every transgression and disobedience thereof, receaves a just recompense of reward. By the Rule and authority of the holy and elect angels, exercised according to his word and law, was God the Mediator Pleased to put and keep in subjection the whole first creation, even man also, who in his first and mutable state, is the chief and highest member thereof, next under the angels themselves.  
By means of this angelical ministry and Rule under Christ, or in the hand of the Mediator, the righteousness of God, wrought out in the person of the redeemer, is made manifest without the law, to the gentiles that are without law, that is, the knowledge of the Scriptures or written word; as also by the law, to the jews, that are in and under the teaching of Gods written oracles, and do or may there find the witness and manifestation thereof. In and by these it doth appear, that Jesus Christ died for our sins and is risen again for our justification. By jews in this case we are not only to understand the seed of Abraham according to the flesh, but those also among the gentiles who are planted into the same good olive tree, Christ, on the same terms of mutability as they were, liable to be broken off again; and those also that are after the spirit, true heirs according to the promise, who are in like manner under this dispensation and teaching, till the seed himself come and take them from this Schoolmaster, in order to bring them under the most lively effectual teaching and instruction of his own mouth, and by his own personal appearance in spirit to them, either as the daystar arising in their hearts and giving forth the glory of his first appearance in his own face as he is the Son of man, in the form of a servant, and fashion of the first Adam, made immutable; or 2dly, as the sun in its strength, breaking forth in their souls that are gathered to him, appointed and qualified to be with him in the Kingdom of his father, and admitted to the peculiar privilege of beholding his glory in the face of his most exalted and heavenly manhood, as he is the only begotten, lying in the father's bosom, he that is above all. What he hath seen and heard in the beholding of the father's shape and very similitude, that he testifieth; but no man receaveth this his testimony, that is but a mere man and no more; For it is not, it cannot be conveyed or communicated unto any, but with unspeakable words which it is not possible for man in the single capacity of his first nature and make, though become immutable, to receive or utter, so much do they surpass all the knowledge as well as expression of mere man.  
Under the voice of this threefold ministry, God the mediator (who is the possessor of heaven and earth, the maker of them and all therein) hath made of one blood all nations of men for to dwell on the face of the earth; hath distributed to all of them, and determined the bounds of their habitations, as also the different and proper means to bring them back to himself, by repentance from dead works and faith towards the living God. He hath awakened that light in every one that comes into the world, that shall move and call upon them at some time or other, upon occasion of sundry concurring providences, to seek the Lord, if haply they may feel after him and find him, who is not far from every one of us. It ought not then to be a thing incredible with us, but that by these means provision is made by God in Christ, and care taken, not only for the restoring of man again unto that righteousness and purity of nature which he lost, and to the exercise of that kind of freewill which he enjoyed at creation, but yet farther, to regenerate and beget him into a more excellent fashion of being and heavenly frame of Spirit, in and by which the end of his first creation is fully answered, and the law of it accomplished. Of this we shall now in the third place proceed to treat, by way of answer to  
3. The third general Query, which is this.  
In what sense is it possible for man in his mutable state, considered either before or after his fall, (according to the degree of restoring, healing grace, which he does or may arrive unto) to hear and obey the things of God's law, without turning from it finally; and, in so doing, to grow up out of his mutable into his immutable state, and be made heir and possessor of life eternal?  
To understand this the more plainly and distinctly, and to prevent prejudices and mistakes, we shall discuss this subject under these 4 particular inquiries following, as branches of this 3d main point and general query.  
1. Whether was man at first created in a capacity of being, and aptitude of mind, possible to obey and fulfil the law of nature, so to as answer the end of his creation; till brought under a second work of God's hand, called the new creation, and thereby cast into a new mould and frame of being?  
Secondly, whether man by sin, be so unmade again and corrupted, so disordered and disabled, that by the blessing and virtue of Christ's blood, and the proper and fit means that by the father are put into the hands of the Mediator, he is not in a capacity and possibility, notwithstanding his loss by the fall, to be restored and made able again to obey God's law, with the same kind of ability God gave him at first? And upon such restoration, is he not obliged to set about it? at least, to show his good will, and sincere inclination of mind there unto, according to the measure of the ability he receaves?  
3. How was man to employ and make use of his natural ability and strength, given for the performance of God's law? and according to what rule might or ought he to have walked with God, either before or after the fall, which would infallibly guide and unmovably keep him in the way to eternal life? a way, which is called the way of holiness, such as the unclean pass not over, and the wayfaring men though fools, cannot, or shall not err therein, and at the end whereof is immortality and eternal blessedness?  
4. How comes man in a judicial manner to be hardened by God, and made a vessel of wrath, fitted and appointed to everlasting destruction? And when is it, that he shallbe denied any farther benefit by the Sacrifice or Christ's death, and no more permitted to change his mind and turn from his evil ways, though he should seek it with tears, but be in a certain expectation of the unquenchable flames of God's wrath, ordained for the punishing and devouring of all fixed and impenitent sinners?  
To the first of these inquiries.  
The creator did at the beginning put a created ability and principle of motion into the creature. But the strength and power of this first impression is not sufficient for the continued motion of every respective creature in its kind, but a perpetual concourse and cooperation of the creator is needful thereunto. Then doubtless man, who was made in God's image, a rational and free agent, the masterpiece of the visible creation, ought not to think himself exempt from such a dependence, nor to covet or desire to be made perpetual, upon such terms as would in effect dethrone his creator and make more Gods then one. The end for which man was at all created, was to be perpetually moving in love and service to his creator, as a vessel prepared with meetness for the use of his Lord, in whatever he should be commanded by him, for the advancement of his praise and glory. Now, as love is the end and perfection of the commandment, so is it the first and chief principle out of which all true obedience to the command must proceed, and a duration and perpetuity in this love and duty is absolutely necessary to man's happiness and continuance in God's favour and good liking. For until a man keep God's commandments out of this principle, and be sure of its unchangeableness, he neither can be said to walk in that Covenant or agreement with God, nor ever be sure of keeping the condition of that Covenant, upon which God promises to be his God, and to be and abide in love and communion with him for ever. And it is most unquestionable, that the Lord will faithfully perform his promise and his oath, the two immutable things wherein he cannot lie. The only doubt is, whether man in this first make and frame of mind, be able to perform the duty required of him. Every benefit requires answerable duty. God's bounty then to man in giving him his being, creating him in his own image and likeness, must needs lay a strong obligation upon him to love God with the love that he requires. And if this love be made by God a necessary condition of man's obtaining eternal life, it is certainly possible for man to perform this condition, even, to love the Lord his God with all his heart, soul, mind and strength, either in the power of what he hath, or of what by the same gracious and liberal hand of God he may be made to have. For an impossible condition is all one with a negative, as if God should say, that eternal life and blessedness is utterly impossible and altogether unatteinable for man.  
The nature of man is most drawn and commanded by love. This is that which sways and carries it in its motions after the object which it pursues. Now the appearance which God gives of himself in his Son, (the image of the invisible God, the brightness of his glory and express character of his person) is the most beautiful and  object that can come into the mind of man, for his fruition and inheritance. And he is not only lovely in himself, but full of love to man. He hath such love in him to man's nature, as he hath not to any besides; no, not to the angels. For he took not on him the nature of angels, but the seed of Abraham, which thereby came to be knit in personal union with the only begotten Son of God. And yet farther, the love of God in Christ towards men is most largely and liberally diffusive, to the filling all those that do become willing receivers and enterteiners of it, with its own fullness and unsearchable riches of divine treasure, showing itself not in word only, but in deed and in truth, to all those that are taken into cohabitation with it, as the habitable part of its earth. The cords of this love are the cords of a man, attracting by arguments exceedingly adequate and suited to the reason and understanding of man. Where lies then this great mystery, that it should be impossible for man to continue in the love which God commands and declares, as the law he is to observe and perform, upon the severest penalties of his displeasure? Is it not rather indeed a gross mistake for any to think or say so? And are we not rather to conclude and affirm, that it was not only possible for man to have performed this great and comprehensive duty of continuing in the love of God, (which is the fulfilling of all law) before his fall, but is so still, by such restoration of strength and ability as men do receive by the virtue of Christ's death and resurrection?  
Man in his first creation was furnished with an ability to be his own keeper in that righteous and good frame wherein he came fresh and lively out of God's hands, with which he girds himself and goes whithersoever he will. He was created unto good works, that he should walk in them: he had the enlightening and quickening influence of God's spirit to assist and direct him therein. Yea, he was so intimately joined with the Lord the spirit, in love, likeness and agreement, that it may truly be said, his soul was (as it were) a part of his, joined and continued to him as the habitable part of his earth, the temple which he built for himself to dwell in. And must it not needs be very irksome and painful, to departed, be cut of, disjointed and separated by our iniquity, from him that is our life? But as man hath thus a righteous and reasonable soul, which ought to be guided by the mind and law of his God, so hath he also a power of girding and turning himself, according to the free motion of his own will. He hath in his soul a changeable principle, which can move and conclude either way, to good or evil, according to the differing report and representation that is made to him, by the one or other part of his mind, that is, his intellectual or sensual nature, of both which he is composed, as hath been showed. So then according to the arguments given by these different parts of his composition, on the one hand or on the other, (being furnished with a competent measure of divine light to discern and conclude aright, as to the way he should go) God leavs him so far forth in the hand of his own counsel, as to be at liberty to choose and determine within himself, as it shall seem best to him. In this unconstant and movable estate of man, this dividednes and wavering of mind, inclinable to good, and also to evil under the show of good, man being left free and without constraint, what is it possible for him to do? can he love the Lord his God with all his heart, soul, mind and strength, and his neighbour as himself, and can he continue so to do, unchangably and perpetually?  
The answer very briefly may be,  
1. That it is possible for man to be perpetually moved in and by that love to God, which is required by the law.  
2. It is possible for man, considered either as before or since the fall, to move himself in the performance of this his duty, for a much longer continuance, than he shows himself willing and inclinable to do it, in his mutable state.  
3. It must reasonably be supposed, that while man reteins such a changeable principle and fountain of action in him, as the freedom of his own will, and to be in his own keeping and at his own dispose, his obedience to God's law and his walking with him must needs be (as God himself complains) at an all-adventures and without any steadfastness in his Covenant. But he that as single and at his own dispose, in the freedom of his own will, cannot keep himself firm and steadfast in the performance of his duty, may so yield himself to be bound up in the will and motion of another, who is unchangeable, that he may be kept in the power thereof, unmoveable and free from all danger of departing or turning aside to the right hand or to the left, from the holy and straight way of God's Commandments. And this seeming bondage to the will of another, is the truest, greatest and most absolute freedom, being that which falls to man's share as he comes to be actually united with Christ in the band of the choicest and most excellent marriage union.  
We may then safely conclude, that it was possible for man, by the ability and strength of nature given him before the fall, to have stood and continued longer in his duty than he did. For before any danger appeared of his discontinuance herein, or that any temptation thereunto discovered itself, a way was set open to him in the tree of life, (wherein he was taught how he ought to resign up himself to the teaching and will of another) whereby such a change might have been brought upon him through a new creation, and the coming of the son of God to dwell in his heart by faith, even that faith which works by a love stronger than death, as would have rendered him unmoveable in his duty and love to God.  
It must needs then be acknowledged to be man's own fault through unbelief to resist and harden himself against that working of the holy Ghost which brings upon us the pangs of the new birth, as a needful preparation thereunto. This was the folly of Ephraim, that unwise son, who stayed long in the place of the breaking forth of children, (Hosea 13.13.) as having no mind to endure the pangs required to the birth of the immortal seed. This was great folly in our first parents, but it is far greater and more dangerous in any restored but to some gradual exercise of the like ability since the fall, when proof hath been made by man at his best estate, in his primitive purity, what this first ability and sufficiency of nature does amount unto, as to the keeping out of sin. For what can the man (in this case) do, that comes after the king? If the armour with which our first parents were armed against the great Goliath, did (upon experience) fail them, surely though it be prepared to be put on again by their posterity, and attempted anew, never so often, it is and willbe found always best for us with David to forbear making use of it with any confidence in such selfsufficiency, and to resort to the more sure and effectual weapons, mentioned, (2 Cor: 10: 4: and Eph. 6: 11, 17.) and to put on the whole armour of God; to arm ourselus with the same mind that was in Christ Jesus, that may make us inclinable and ready so to suffer in the flesh as to cease from sin, or so to crucify the flesh by the powerful operation of this heavenly mind in and upon us, as thereby to put an end to all the motions of sin in our fleshly and sensual part, which is the door by which at first sin entered.  
This brings us to the second particular enquiry, in order to the clearing up the third general Querie in this discourse, concerning the loss and deprival (which happened unto man through his sin and disobedience) of that natural ability and aptness of mind which he had in his primitive purity to love and serve God according to his duty. And how far is man (by the virtue of Christ's blood, duly applied to him) capable of restitution into the exercise thereof, so as to be once more put upon the proof and trial, whether in the day of temptation he will hearken to the voice of the gospel, by the washing of regeneration and renewing of the holy Ghost, which purifies the heart from all filthiness of flesh and spirit, not only from the blood or natural pollution, from which before it was not cleansed, but also from all those things whereby man could not be cleansed and freed by the law of Moses, by the best natural ability and strength received by him in his first creation, or renewed and revived in him since?  
In answer to this, we shall as little as may be repeat what hath been mentioned before, but rather refer to it. Only here is the proper place to reassume the pursuit of what was but lightly touched before, concerning the conditional Covenant, made by God with Cain, after the fall, which is necessarily implied Gen. 4.7. and may safely be concluded on;  
1. Because Cain owned himself a visible worshipper of God, and brought of the fruit of the ground, an offering unto the Lord.  
2. Because God in effect owns as much himself, when he speaks to this purpose, if thou do well, I willbe as good as my agreement with thee, thou shalt be rewarded. But if thou do ill, know that the Covenant I have made with thee, is but conditional, and works wrath upon thy disobedience, whereby the punishment of thy sin will hasten apace upon thee, and be near thee, even at the door. And that thou mayst certainly know, thou wilt be without all excuse for thy disobedience, if thou persist in it, do not think to lay the fault any where but in the free motion of thine own will, which thou art restored to the exercise of. For although through the fall, thy lusting proud flesh and sensual part of thy mind hath gotten the Dominion and usurped authority over thy intellectual and most purely rational part, it shall be subject to thee again, as it ought by the law and order of nature. For thou shalt be more and more renewed into a strength and ability to rule over and keep it to its duty, if the fault be not in thyself.  
This conditional Covenant with the benefits of it, thus renewed between God and Cain, is that which is renewed by the same blood of the Mediator between Christ and all the posterity of Adam, virtually and radically. This is that which Christ hath obtained at the father's hands to be anew entered into with man, for his farther proof and trial. Unto this ministry Christ is enabled and qualified, either by himself or by his messengers and servants, to bring back again the whole world unto God, according to that invitation of his, Isai. 55.1.2. Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat; yea, come, buy wine and milk, without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. All this yet lies short of the saving grace and sure mercies of the new and everlasting Covenant, which is propounded by itself afterwards, v. 3. So then, thus far the Gospel is and may be received by Cain, and those of whom God swears in his wrath, that they shall never enter into his Rest. Unto these the promise is made conditionally of entering into Rest, and they fall short of it through hardness of heart and unbelief. The WORD preached unto them does not profit them, as to eternal salvation, because they are not united to it by faith, or have not the inseparable union contracted between the Son of God and them, in the Covenant ordered in all things and sure, which true saving faith works.  
The word therefore and command of God, consisting in a conditional and in an absolute Covenant from the beginning, are the same two Testimonies of the law and Gospel still, or rather the two Testaments that are in force with mankind by the death of the testator, the Lord Jesus Christ. By the first of these, man is renewed and restored out of the fall, and brought in some degree to the fruition and exercise of his first righteousness and freedom of will, in order to the making proof and trial of him once more. And by the second of them, he is regenerated and begotten of the immortal seed, into an immutability in righteousness and glory, in a life that is from the dead, uncapable ever to be lost or fail more.  
These two Testimonies and Testaments of God, are visible words, inward, spiritual words and lively oracles, that create their own suitable organs and vessels in the minds of men, for their reception. And there is an inward sight of them to be had by man as well as an outward hearing, to which purpose it is said, 1 Joh. 1.1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life: that declare we unto you. That which John saw, heard and handled, was from the beginning, and was seen, heard and handled from the foundation of the world, at sundry times and in divers manners, under former dispensations, till at last the dark shadows of him vanished, and the true light itself began to shine and dawn in his own personal appearance, first in the flesh, and then afterwards in the Spirit.  
There are therefore inward and spiritual senses, whereby the man of God sees, hears, tastes, savours and handles the word of God. Such senses there must be, because there is an inward as well as an outward man of the heart, which must not want his due powers and faculties, any more than the other. For since the words themselves are divine, even words of spirit and life, how can they be otherwise perceaved then by senses suited to their nature, spiritual senses, distinguished from those of the animalish, outward man of the soul, which is not at all skilled in that manner of knowing and discerning.  
From the exercise of spiritual life and the senses thereof, proceeds the spiritual taste, savour and approbation of those divine words, that are the significations of Gods will and law to us. Unto such experienced men, skilled in the words of truth, we may appeal, as to the true and full significancy of divine oracles (which the disputer of this world in the perverse and presumptuous use of his natural senses and understanding, contradicts and blasphemes) do you not see this truth? do you not handle with your hands this Word of life? do you not taste that the Lord is gracious? This is the much more excellent way of understanding the Scriptures, when after such a spiritual manner we relish, handle, see, taste and have a share in what we know of the word of God, as the Apostle prays, Phil. 1.9. For this I pray (says he) that your love may abound in knowledge and in all judgement, or in every spiritual sense.  
He that was from the beginning is Christ, the living WORD of God, the WORD wherein was life, and that life the light of men, even of every man that comes into the world. He is the light of men, in and under a threefold dispensation or manner of ministry. He is the word of God God to men, that makes with them either a conditional and dissoluble Covenant, or an absolute and everlasting Covenant that can never be dissolved.  
The first of these is the word of the beginning, by which God gins to make himself known and declare his will in his law to all men, that law, by which they must one day be judged.  
The second is the word of the oath, containing a free promise to some, and a gracious receiving of them into his love, therein to abide for ever; but a final and judicial rejection of others, concerning whom he therein swears, that they shall never enter into his Rest, but be given up to the ways that they have chosen, and fixed in their own delusions, in the everlasting chains whereof he binds them up and reserus them with the fallen angels to the judgement of the great day. This is that which is the end and consummation-work both ways, to all that have passed under the first Testament or conditional Covenant.  
Christ, considered as he is the word of the beginning, the author and minister of the conditional Covenant, and of the life and quickening proper thereunto, hath a coming forth in light and life unto men, which is called his first appearance, which he dispenses in the capacity of the promised seed, pursuant to the manifestation of Gods will unto man in paradise, immediately after his fall. He is therein declared the saviour and redeemer of man, he by whom alone is remission of sins, and all those that believe not on him shall perish in their sins. For as Moses lifted up the serpent in the wilderness, so hath the father provided that the WORD made flesh be lifted up in the sight of all men and preached to them, that whosoever believeth in him should not perish but have everlasting life. And God would have men know, that he so loved the world as that he gave his only begotten Son to take and bear away their sins, and lead them into the way of salvation, in stead of condemning them upon the fall of our first parents, as he might justly have done. He than that beleeus in the Son of God, is not or shall not be condemned. But he that believeth not, that is, receaus not his word in the love thereof, is condemned already, because he hath not believed in the name of the only begotten Son of God. The justice of such condemnation will show itself in this, that when this light is come into the world, men have chosen and loved darkness better than light: yea, to discover the evil of their mind, they hate the light and (as near as they can) eat all appearance of it, lest they should be reproved thereby and convinced of their evil deeds, and be converted, and God should heal them.  
But how is Christ (the saviour and redeemer) lifted up before the eyes of all men? and how comes he with light into the world, or into the mind of the natural man, who receaus not the things of the spirit of God, but accounts them foolishness? Yea he cannot know them, because they are spiritually discerned, and are therefore too deep for him to fathom, too high and heavenly for him to reach, being destitute of spiritual senses and discerning suitable thereunto.  
By way of answer to this, we must be careful rightly to distinguish and divide the word of truth, which (as hath been said) hath a first voice and the light of its first appearance, as also a second voice and the brightness of a second coming. It is by means of the first voice, and the light and life ministered in and by the first Testament and conditional Covenant, that the spirit of the natural man is enlightened, quickened and wrought upon, which is the very same that at first gave him his make and primitive being in God's image; and now by renewing itself and coming with healing and restoration in its wings, man's flesh is made fresher than a child's, and he returns to the days of his youth, that is, his first days of primitive purity. This the natural man receaves as the gift and effect of his bounty that is his Redeemer and Saviour, who is so gracious as to say, and that effectually; deliver him from going down to the pit, I have found a ransom; Job 33.24.25. But all this quickening and enlightening is but conditional and may be lost again, though abundantly sufficient to make a full and complete trial of him that receaus it, in order to his final salvation or damnation.  
But for a second and fuller answer, we are to know, that this word of the beginning and voice of Christ's first appearance, may and does come forth in a threefold light and workmanship upon the heart and spirit of the natural man.  
1. In that which is a lamp and light in the mind, a work of the law, or a conformity to God's commandment, contained in his conditional Covenant, wrought in the heart, and manifesting itself to the inward senses of the natural mind by the ministry of angels, with which Christ does enlighten more or less every one that comes into the world, and in a more particular manner those that are without law or the knowledge of the Scriptures and written word of God. This means of knowledge being by the providence of God with held from them, so as that they are ignorant of what it speaks to other men that live under the sound thereof, he is pleased to wink at and pass by the day of this ignorance, neither will he proceed with them in judgement, according to the things they know not, but according to the things they know, and have the taste and experience of within themselves. And these are the invisible things of God, even his eternal power and Godhead, the WORD by which all things were created, and whose offspring and likeness we are, according to what we may feel in the inward man of our heart, which was his workmanship, created by him with a strong bent and living conformity unto righteousness and true holiness. To this sort of men the WORD hath an inward voice and way of teaching, which speaks in them and makes them a rule unto themselves in their hearing and obeying this inward operation of the word. Their inward sight and hearing is truly and properly obeying, which afterwards is perfected in outward action and practice. Such hearers and doers of the law of God, fulfilling the condition, shallbe justified, and God will make good that word of his Covenant to them, if thou dost well, thou shalt be accepted and rewarded. Concerning these (though as to the outward man they be as yet in uncircumcision, yet keeping the righteousness of the law, according to what they know) it is said, that their uncircumcision shallbe counted for circumcision, and the want of what they are ignorant of, not imputed to them; Rom. 2. These who by nature (renewed by the Redeemer, though yet unknown to them, according to the witness given of him in the written word) approve themselves faithful to their light, in exercising all good conscience, to the fulfilling of the law, shall condemn them who by the letter and form of knowledge in the law, are found transgressors of it, when tried and judged by the rule they profess to live under.  
The chief thing that by way of caution and warning is to be said to this first sort of righteous men, is this; that they take heed to themselves in this their slippery standing, so as to continue under the hearing and teaching of this voice of the Lord, in that soft, pliable and tender frame of heart, in that humble, meek and yielding temper of spirit, that does become the vessel of clay in the hand of the potter, and the creature under the instructing word of the creator, the turning away and settled departure from which, is eternal death. For the Lord leaves it to the power, will and choice of the natural man, when he comes to be thus renewed and enlightened by Christ, whether he will hearken to what he has yet farther to say unto him or not, according to those frequent expressions in the Scripture, if ye be willing and obedient; if ye refuse and rebel; and again, whether they will hear, or whether they will fobear. So likewise John. 7.17. If any man do his will, he shall know the doctrine whether it be of God; or, he shall know more and more, till at last he attein that knowledge wherein eternal life consists; according to that of our saviour, John. 12. yet a little while is the light with you, (the light of his then personal appearance in the flesh) walk while ye have the light, lest darkness come upon you, and you be as he that knows not whither he goes. While ye have the light, believe in the light, that is, be faithful to it, hear and obey it in the present voice and teaching you are under, and it will never leave leading you forward, till it hath brought you to him, or to that last and highest manifestation of the truth, whereby ye shallbe made children of the light, or of the day, even of that wisdom which is from above.  
This sort of obedience is that of man's restored freewill by light from the inward word, which is good and pleasing unto God, till man be taught the way of hearing and obeying him more perfectly, and after a more excellent manner, in the way everlasting. The disobedience also of man in this state, is a free and voluntary act, whereby he hardens his heart against the voice and calling of God, and resists the holy Ghost in the work of life and immortality, which his office is to set up in every truly regenerate soul. It is the whole duty of the natural man to fear God and keep his commandments, who will bring every work into judgement, with every secret thing, whether it be good or whether it be evil. Unto this all promises and threaten of God, all temporal and Spiritual blessings do tend, even to render man obedient to his God, in hearing his voice, walking in his ways, and keeping his commandments. This in effect is the main scope both of the law and of the gospel. And whatever we do in way of obedience, that falls short of walking unmovably and universally in all the commandments of God, with our whole heart, how good or pleasing soever it may seem to us, it is not acceptable nor pleasing unto God. Let no man therefore deceive his own Soul or dissemble with God, (who searcheth and knoweth the hearts and the reins) nor let any pretend inability or infirmity, since he is near to every one of us, upon whose name if we call, he will save us from our sins and make our reconciliation once more with God, if the fault be not in ourselus: Yea, he will save us to the uttermost, if we continue in our obedience, and in a pliableness of spirit to the voice and words of his mouth, that will be a sure guide to us, till it have brought us into that kingdom of his, that cannot be shaken.  
These are the first sort of servants and subjects that may be found faithful and obedient unto the word and command of God, which was from the beginning. These are they that fear God and work righteousness, by an inward teaching, suited to the spiritual senses of the natural mind, which is the same with the light and law of pure nature. Now of these, some, and those the greatest part by far, (being wholly left to their own choice and in the hand of their own counsel) continue not in their obedience, but perish through a hardness and impenitency of heart, in which they rebel against the increasing measure of light with which the holy Ghost would enlighten them, in order to the enlarging of their hearts to an entire and steadfast walking with God in that Covenant of his that cannot be dissolved. But others of them, through God's free and peculiar preventing grace, are withheld from so sinning against God, and are laid hold on and apprehended by the son's coming into their souls and contracting a most intimate and inseparable marriage union with them, fastening them to himself, the rock of ages and chief corner stone, by whom their bow is made to abide in strength, and their arms are made strong by the hands of the mighty God of Jacob. Thus of servants, they do with the eunuch and centurion (who were converted by Philips and Peter's ministry of the outward word) become Sons, that are heirs according to the promise, or else, they are admitted immediately to the fight of Christ in spirit, as Paul was in his conversion, unto which heavenly vision they prove not disobedient, being taught not only to live in the Spirit, but to walk after the Spirit. This then that we have been speaking of, is the first light and workmanship that Christ in his first appearance may and does visit the sons and daughters of men with, even those that are not yet brought to the knowledge of his voice, in and by the holy Scriptures.  
There is then a second degree of light and glory, wherein Christ breaks forth in the workmanship of his Spirit upon the hearts and minds of men, which compared with the first, is a more excellent and near approach to the sight of the Son himself, testifying most particularly in what manner and at what time the WORD was to be made flesh, and in that flesh to be crucified and die for our sins, and to rise again into a life wherein he was never to die more.  
Now the voice of this word is from divine inspiration, moving in the hearts and speaking by the mouth of Moses and other the Servants, the Prophets of the Lord, in the old Testament, to John the Baptist; and afterwards, by the holy Evangelists and Apostles, containing the doctrine of both Covenants, that of works and that of faith, the law and the Gospel; These divine words and oracles were committed to writing and preserved for the use of the Church, from Moses his time downwards to this present day, by God's especial and admirable providence, called the holy Scriptures, which are able to make us wise unto Salvation, through the faith which is in Christ Jesus. They are not of any private interpretation, but attended with the ministry of the holy Ghost, in his various distributions and gifts, dividing unto every one severally, as himself pleases, to the making the doctrine flowing from this word, pure and converting the soul, that also which is an enlightening of the eyes, and a washing of the heart with clean water from its old sins; it is profitable also for reproof, correction and instruction in righteousness, to the making the man of God perfect, throughly furnished unto every good word and work, even such hearers of the word and doers of the work as prove blessed in their deed, if the fault be not in themselves, in failing to perform the condition of the Covenant, through that faith which excludes boasting, and fails not.  
This second sort of hearers and doers of the word, are they that are alive unto God through Jesus Christ, by hearing the voice of the living word, in and through the ministry of the outward letter of the Scriptures, testifying of Christ and of the work of redemption given to him by the father to finish, and of his coming, not by water only, but by water and blood, to the paying a ransom for our sins, and for the planting of us into a likeness with him, both in his death and resurrection.  
Under this second dispensation (which is the ministry of the outward and written word, accompanied with the presence and power of the holy Ghost and his gifts) there is a workmanship of Christ, form in and upon the heart, consisting of several degrees and growths up into him who is our head, the good olive tree, that is willing, ready and able to receive us into himself, as our spiritual root, which bears us and fills us with the oil and fatness that springs up from the same into every branch and member of his body, considered either as his body is his living flesh, ot as it is his flesh crucified;  
1. As it is the mannah and living bread that is the life of the world or of the worldly Church and enlightened natural man, that may eat and drink in his presence, at this his table, and eat and drink his flesh and blood to their own damnation.  
2. There be those that feed upon the crucified flesh, the carcase or dead body of Christ, out of whose weakness comes strength, and from whose crucifying comes that meat which perishes not, but is bread that nourishes to eternal life. Thus it is written, Rom. 14. None of us that live, liveth unto himself, and none of us that die, do or aught to die unto our selus. But whether our faith be weak and low, and our natural ability to hear and obey, active and strong in us; or whether the work of our faith be strong and powerful, and our natural activity weak and low, yea brought into the very grave with Christ, the life or the death is not to be to ourselus, but to Christ. In and with him must we live, and in and with him must we die. Whether then we live with Christ by faith, as it is weak, or whether we die with Christ by faith as the work of it in us is powerful and strong, we should live to the Lord and die to the Lord, that so living and dying we may be found amongst the number of those that are the Lords. For this end, and to enable us to effect this work of faith, whereby we may live and also may die to the Lord, and in neither sin nor serve our selus, Christ both died and risen again, and is become Lord both of the dead and of the living, even in this sense before opened. To this agrees what the same Apostle testifies, 2 Cor. 4: 12.13. compared with 1 Cor. 4.8, 13. Here we find the Apostle, the father and true elder, as to his growth up into Christ, strong in the faith; and the Corinthians, they are the children, babes in Christ, weak and low in faith, but high, full and puffed up in their fleshly minds. Let us therefore consider the differing characters he gives of the one and of the other, though both believers, such as in their living and in their dying are or may be the Lords. Ye now are full, says Paul, or this is your time of being rich and reigning as kings, without us: but I would to God you did indeed reign, that we also might reign together with you; But it is otherwise with us, even a dying time; We are troubled on every side, perplexed, persecuted, cast down, always bearing about in our body the dying of the Lord Jesus, God having set forth us that are the Apostles (most strong and eminent in faith) as it were appointed unto death, and to be made a spectacle to the world, to angels and to men. We are fools for Christ's sake, but ye are wise in Christ: we are weak, but ye are strong: Ye are honourable, but we are despised. So then death works in us, but life in you: And we having the same spirit of faith, according as it is written, I have believed and therefore have I spoken, we also believe and therefore speak; knowing that he which raised up the Lord Jesus, shall raise us up also by Jesus, and shall present us with you.  
That than which is wrought in men by Christ, through the ministry of the outward word, by the spirit and life of his first appearance, is either restoration-work single, or restoration-work joined and accompanied with true regeneration and eternal salvation. Restoration-work single is that which is called the spirit of bondage, making but those servants that abide not in the house for ever, as having never tasted nor partaken of that freedom, wherewith the Son makes those free indeed, that he knits into an indissoluble union with himself. But restoration-work, as it is accompanied with salvation, (or the birth of the immortal and incorruptible seed of life and righteousness) is that which is called the spirit of adoption, of power, of love, and of a sound or steadfast mind; that principle of life, begotten and springing up in us, whereby we put off that which is mutable and corruptible, and put on that which is immutable and incorruptible, as well in the inward man of the heart, as in the outward man of the flesh.  
We have already shown that their obedience is accepted with God, who are faithful to their light, under the first dispensation of God's word speaking in them, to the inward senses of their mind, as was the case of the centurion. Such persons in every nation are owned by God, as those that fear him and work righteousness. And this fear is in a sense faith; for they cannot thus come to God and obey him, but they must believe that he is, and that he is the rewarder of them that diligently seek him and hearken to his voice. Nevertheless, this is not the faith that is in the regenerate, flowing from the spirit and life of the new creature, and working by love; but it is the faith which all restored, enlightened men may have, in conformity to what Adam had before his fall, that knew and obeyed the eternal WORD, as creator and maker of both worlds, though not as the redeemer and Saviour of men, by the blood of the cross, from sin and the wrath attending it. This sort of faith is that which flows from man's exercise of his right knowledge and free will, wherein he was created after God's likeness, and did receive the truth in his knowledge, but in no fixed, permanent love thereof, because he was left free to change his mind as seemed good unto himself, being (in case of his failer therein) personally responsible to the penalties and curse of the law. For to be created with such a righteous mutable principle of activity and free moving power in the mind, was simply in itself good, and might be lawfully used, to answer the end for which it was given, which was by way of voluntary resignation to change and turn out of that wavering, unstable active power, though at present righteous, into that love that should bind up the moving power of man's Spirit, into a steadfast and unmoveable delight and rest in righteousness, and into a fixed and unshaken enmity and averseness of mind to sin and all evil. By this new creation and forming of the spirit of man within him, his first freedom is taken from him and done away, or it is swallowed up into a freedom much better and more excellent, wherein man is made more in God's image and after his similitude, then at the first. For though all things were in a good estate with man at first, when God made him upright, (that is to say, in a due conformity unto the divine will, for the performance of a pure and holy worship and service to God, justice and true judgement to his neighbour, and for the walking in a due sobriety, temperance and continence, as to himself) yet God would have him know, he might be better made through a new creation, which should more than comprehend all the good of his first make, and add also to it an immutability. God did therefore forbid man to trust to the uncertain riches and fading glory of his first estate, and timely to look and make out for a better. But in stead of this, man (notwithstanding God's prohibition) runs himself aground into a very bad and evil condition. Out of this forlorn state, the first thing that God propounds to him, in and by the knowledge of the redeemer, is his restoration, which God is willing to draw him to by the ministry of Moses, and turn him to by the ministry of Eliah, even the disobedient to the wisdom of the just, to make a ready people, prepared for the Lord, to meet and receive him as he is given by the father in a better Covenant, ordered in all things and sure, of which there can never be any breach either on Gods or man's part, as there was and willbe again of the first Covenant, how often soever it be repeated and renewed, unless it end in man's being received and taken into the second.  
There is then a ministry of the first Covenant in the hand of the Redeemer, Sprinkled with the blood of his cross, which is able to rectify the depravation of things caused by sin, and man's first breach with God, consisting in a restitution towards man's primitive purity, and the remission of sins past, and this by a repentance from dead works, and a returning by faith unto the living God.  
Moses began this ministry; John Baptist continued or rather renewed it, as the immediate forerunner unto Christ's coming in the flesh; and Elias in spirit and power, (or the spirit and power of Elias that is yet to come as the latter rain of Christ's first appearance) shall carry on this work of restoration to its perfection and immutability, in the hearts of Christ's slain witnesses, and be as the forerunner and bright morningstar that is to usher in the sunshine of Christ's second coming. Then will Christ come forth in his own person, to celebrate publicly before the eyes of the whole creation, the marriage of the lamb with his bride.  
This latter Elias is he that must destroy that painted Jezebel, which puts Naboth to death by the authority of Ahab, Revel: 2: 20, 22; the earthly lying spirit of the false righteousness, in the mouth of the false Prophets, which by the secular power in all ages, puts to death Naboth, the spirit of true Prophecy in the mouths of Christ's faithful Servants, by false witnesses, to the treading down and keeping under the true Prophets of God, during the time, times and half a time, foretold by Daniel and the Apostle John.  
And as this Elias must rectify the worship of God, so must he set in order the man towards his neighbour. He must turn the heart of the fathers to the children, and of the children to the fathers, putting an end to all differences between the spiritual fathers and their children, and the spirits of the later Prophets shallbe subject to the former Prophets. For when this Elias comes, he will untie all knots, answer all objections, and resolve all doubts. In a word, he will bring back again the whole man unto his God. He will restore the natural man to his right. He will also prepare and point out the way unto the heavenly man, for the obtaining of his right. He will recover all Edom to the house of Israel, and the kingdom shallbe the Lords; Obadiah. v. 21.  
And why should we doubt or despair, but such a time there willbe, when things (which now are, have long been, and will yet be more turned upside down, all out of order, all confounded) shallbe restored and brought to right again? Have not all the Beasts had their reign, and shall not Christ have his? Shall not his kingdom come, and will be done in earth as it is in heaven, unless we pray so without faith and hope? Have we not a promise that there shallbe times of refreshing from this heavenly presence and appearance of the Lord? shall not a general restitution of all things be the effect of such his appearance, in the very dawnings thereof? Were this to be man's work, no doubt would be made of it. O we of little faith! shall we then doubt of it, when God himself undertakes it, the mighty God, the Lord the Redeemer, that is yet to come out of Zion, to turn away iniquity from Jacob, in a spirit and power that all must bow under and fall before? Let us then upon whom the ends of the world are come, lift up our heads in the sight of the nearness of this redemption, which is hastening apace upon us, in despite of all the opposition that is, can, or shallbe made against it.  
This then is that which we are to understand by the restoration-work, which God begets, carries on and perfects by the ministry of the outward and written word, as the handmaid and servant to the son's appearance himself in spirit. It is that whereby man is first brought back again to God and to himself, in the exercise of his right judgement and freewill. Then is he also led out of that into the love which he that hath, dwells in God, takes up his rest in the divine nature, becoming the habitable part of the earth, wherein the divine nature inthrones itself and dwells, as in his temple and resting place. This is the land of Emmanuel, the true Israell's land, the land of promise in the spirit, the city that hath foundations, whose builder and maker is God, Christ himself being the chief cornerstone thereof. It is therefore the kingdom that cannot be shaken; at the coming on thereof, all that is movable must be taken out of the way, and give place. He that is least in this kingdom, is greater than John Baptist, though he were greater than all the other prophets that went before him; the meaning is, in reference to this restoration-work, which is the proper effect of John Baptists ministry, through which Gods Covenant is repeated and renewed with man in the blood of the redeemer, after which a breach between God and man is still in possibility and danger to happen, and the spirit of man may be broken off from him, with whom it had been made one, as a member of the same body. For by the power of this restoring, healing ministry of the first Covenant, taking force by the death of Christ, the Lord does create or make man again of one mind, one will and heart with him, according to the law of the first creation, which is throughout conditional, and may be made void through man's default, as appears by what Paul and Barnabas speak to the contradicting and blaspheming jews; Actor. 13.46. It was necessary that the word of God should first have been spoken to you: but seeing ye thrust it from you, and judge yourselus unworthy, or show yourselus not desirous of eternal life; lo, we turn to the gentiles. Oh, how liable is the heart of man under this conditional Covenant, (though never so far advanced) to be suddenly broken off again from God, by its hope and trust in the creature, or in the uncertain riches, that are either within us or without? This the Apostle Paul well knew, and therefore charged them that are rich in this world, not to trust in the uncertainty of riches, (no, not in the very inward riches of the heart, as enriched with the restored mutable principles of righteousness) but in the living God, the WORD that is in our heart and in our mouth, in the person of Christ, the enduring substance that never fails nor fades away. Christ says, woe be to the rich, to wit, that trust and put confidence in any the  fading riches, within man or without. Again he says, Blessed are the poor in spirit, who do resign the activity, life, and way of working righteousness and worshipping God in the fading, restored mutable principles of the first creation, growing weak, feeble and low in all such ways even of doing well, wherein man hath whereof to boast, in order to a growing rich and strong in the Lord, or in the new-creature life, activity and way of worshipping God, and working righteousness in spirit and truth, in the steady and unchangeable principles of everlasting righteousness. We cannot serve two masters, God and Mammon. We cannot take that delight and pleasure in any creature or seeming present good whatsoever, which is due from us to God in Christ only, but it breaks off our spirits from the God of life. To delight in and prefer the way of worshipping God and working righteousness, in the mutable, fading, humane, creaturely principles of our first creation, when restored, before the performing all in the unchangeable, divine, and never fading principles of the new creation, where God comes to work all our works in us and for us, this is a very high provocation of God, the highest and most deeply delusive and unperceaved idolatry, in preferring the creature before the creator, who is God blessed for ever.  
Man's disobedience and failing then with God, as to the performance of the condition of the first Covenant, renewed and brought into force again by the blood of the redeemer, is that which since the fall does cause a new breach between God and man, when it is wilful, working that wrath which the Sacrifice of Christ cannot appease. And man is not free nor safe from the danger of such wilful, unexpiable sinning, and so, of that judgement and fiery indignation which shall devour the adversaries, whilst he is under the dominion and jurisdiction of the law. And under it he is, so long as he is alive to God but upon the condition required in the first Covenant, which makes him a debtor to the whole law, qualifying him with that natural ability and exercise of freewill, unto which when he trusts, (as he is too apt to do) takes up his rest, and engages in the single strength thereof, to perform what the law requires, than he falls and provokes God to wrath. This will he never be able finally to prevent or avoid, whilst he cleaves to and takes up his rest in the life and activity of his own freewill, for the enabling him to keep Covenant with God, how rich in stock soever he may at present seem to be therein. His only way therefore is, to pass, or rather suffer himself to be translated out of these his mutable principles, into that love and steadfastness of heart in Covenant with God, which is the end of the commandment, and proceeds from a pure heart, good conscience, and faith unfeigned.  
Now of those that are alive unto God in the awakened principles and renewed life of the first Covenant, (by repentance from dead works and faith in God the Redeemer and saviour of all men, and this by the voice of Christ, through the hearing of the outward and written word) there are several sorts, the chief of which only we shall mention.  
1. Those who are diligent hearers, willing and zealous obeyers of what they learn, receive and drink in from the holy Scriptures, which they are convinced is the mind and will of God, written for their direction and instruction in righteousness, either by their own private reading or by the outward ministry thereof. Upon this, they make their boast of God, and of the change wrought in their hearts through repentance and faith; of their walking with God in the purity of his worship, and towards their neighbour righteously, according to the commandment delivered unto them. Hereby they do indeed come to be quickly and deservedly distinguished from the profane world, having the form of knowledge and of the truth in the law and written word, into the mould whereof the whole man is by them endeavoured to be cast. But all this is but of little avail to them that stay here, and rest in the letter of the Scriptures which are not he, but testify of him that is come himself in his own personal appearance, God manifested in flesh. And he afterwards died and risen again, according to the Scriptures, and revealed himself in spirit, the better comforter and anointing, which teaches all things. All this the voice of the Scriptures points at and sends those unto, that desire to be made partakers of the life that is eternal. But those that hear or obey not this voice, do provoke, So that though a promise be left unto them of entering into the true rest, they fall short of it through unbeleif and pleasing themselves with a false rest and satisfaction in this first degree of restoration-work and lively change which is and may be wrought by the ministry of the outward word, to the bringing of men into a mutable state of righteousness, which they are upon all occasions in danger of losing and falling from, how sure soever they esteem themselves to be.  
2. A second sort of hearers there are, obeyers of the holy commandment delivered unto them, not only by the testimony and preaching of the written word, but by the knowledge of the Son himself, Christ in spirit, (which is a degree farther than the first go) who manifests himself to them in a likeness and glory that is bread, and suitable food to give life to the world, or to man in his first nature. Such practical knowledge and sight of Christ is able to heal and restore man from the leprosy of sin, causing him to escape the pollutions of the world and to be washed from his old sins. Concerning such is it said, that it is impossible for them, having been thus enlightened, having tasted the heavenly gift, been made partakers of the holy Ghost, or Christ in spirit, and tasted the good word of God, and Powers of the world to come (so far as the natural man can be heightened and raised to the capacity of, on this side true Regeneration) if or when they fall away, to renew them again unto repentance. The reason is, because they do eminently crucify the Son of God afresh in themselves, and put him to open shame; yea, they trample him under foot, accounting the blood of the Covenant whereby they were sanctified, an unholy thing, and do despite to the Spirit of grace. These, before their personal fall or apostasy, are not properly under the spirit of bondage, as mere servants, but are rather children of that kingdom out of which they may be cast, who strivingly may seek to enter in at the straight gate after an undue manner, and so shall not be able to enter. When once the master of the house is risen up, and hath shut to the door, and they standing without, knock at the door, desiring admission, and alleging for themselves, that they have eaten, and drunk in Christ's presence, and that he hath taught in their streets, his answer to them willbe, I know you not whence you are: depart from me all ye workers of iniquity, to the place where shallbe weeping and gnashing of teeth. You shall see Abraham, Isaac, Jacob and all my true prophets, in the kingdom of God, and yourselus (that have in one sense been the children of the kingdom) thrust out; Luk. 13: 24, 28. Mat. 7: 21, 23. and Math. 8: 12.  
These are branches in Christ the true vine and good olive tree, partaking of his sap and fatness for a season. But by reason of their mutable principles and slippery standing under the first and conditional Covenant, they come at last to whither and to be cut off from the root and cast into the fire that never shallbe quenched. Jo. 15: 1, 6. Rom: 11.  
In this last sort, the restoration-work is carried up very high, so as to place them that have it, amongst the number of those mentioned, (1 Cor. 13: 1, 3.) that may speak with the tongue of men and angels, have the gift of prophecy, understand all mysteries, and all knowledge. Yea, though they should have all faith, so as to remove mountains: though they should bestow all their goods to feed the poor, and give their bodies to be burned, and yet not have love, or that faith which works by love, they will come at last to nothing. They will prove and show themselves to be in the issue, but as sounding brass, and a tinkling cymbal. This is that, the highest restoration-work will discover itself to be, where it springs up but from the single seed of that righteousness, which is unaccompanied with true regeneration, or that faith which works by love, changing the natural mind of man from its mutable into an immutable principle of life, righteousness and glory.  
3. Thirdly therefore, this work of restoration may and does proceed in some so far, as not only to set all right and straight within and without man, in a great measure and in an eminent prevailing activity, according to what it was at first, when he was made in God's image, but it hath a second and farther operation upon the soul, which prepares and makes ready the will to deny itself, take up the cross, and become absolutely resigned up to the will of another, even of the Lord, as the sure guardian and keeper of the will in its truest and best freedom, which such service of the Lord is, that is in such a manner performed, that we can do nothing against the truth, but all for it. Through this second operation, the Lord himself, who is the immortal seed, does most powerfully beget us, and that of his own will as he is the Son of Man, begotten into the love of the father, and made unmoveable in subjection and obedience to his fathers will. He doth cleave unto us, lay hold on us, and put under his everlasting arms to make our arms strong and to guide us in that way of coworking with him in a joyntnes of will and operation, that nothing can dissolve. Such fools for Christ sake, with Paul (1 Cor. 4.10.) through the entire resignation of themselves to the ruling power of Christ in their hearts, will not, cannot err or miscarry in the holy way of Gods ransomed one's. This is that which the Apostle means by love, 1 Cor. 13. and chap. 8.1. where he says, knowledge puffeth up: but love edifieth; that is, makes firm and steadfast work of it. It erects that building founded on the rock, (Math. 7.) that is unmoveable, and cannot be shaken.  
This love of God by which he makes us his choice ones, lies close and concealed a great while in the heart, during which time the work of faith is weak and low, very wavering and apt to fail. But afterwards, by falling into divers temptations, wherein our faith is put to its proof, it does of weak become strong. When faith thus gins to come forth with power, that love by which it works is spread abroad in our hearts by the holy Ghost which is given to us, whereby we come to experience our selus to be firmly rooted and grounded in the love of God, to the making us able to comprehend with all Saints, what is the length, breadth, depth and height of it, whilst the communication of it is enjoyed by any measures. Some do ascend yet farther, even to know the love of Christ in its highest and most extensive diffusing of itself, passing knowledge, exceeding all measure, and filling them with all the fullness of God. The former communication of God who is love, is the single portion or gift of Christ in spirit, which all true Saints have their share in. The second is the double portion, which they only do inherit, who are made Gods first born Sons, higher than the kings of the earth, whose names are written in heaven.  
Concerning this love in both these sorts of true believers and Saints, we shall come in its proper place to a more particular search and consideration. First, we shall inquire into it, as it is in its concealed state, making us babes in Christ, in a low and weak exercise of saving faith; 2dly as it hath a time wherein it comes to be spread abroad in the heart, to the warming and quickening of it, and to the fulfilling of the work of faith with power, in an activity that fails not, but is immutable, increasing more and more to the perfect day of Christ's second appearance. In general, we may say, that this is that love which (2 Cor. 3.) is called the spirit, which where it is, there is liberty, even a liberty with open face to behold the glory or image of the invisible God, and by beholding it to be transformed into the same image, from glory to glory; a state directly opposite to that of the spirit of bondage. The love we speak of, does truly regenerate and bind up the will in a unity of operation with the will of the Son of God. It works that hearing ear and obeying heart to Christ in spirit, in the life and exercise whereof true and saving faith does consist; yea, it is the activity itself, which quickens that faith, and by the which faith works.  
This love hath its beginning in us, in and with Christ's first appearance; but it is perfected and comsummated by working out the redemption of the body, at the day of the manifestation of the Son of God in the brightness of his second coming. At that time, the creature itself, the very animalish and sensual soul in us, with the filthy garments of the mortal body wherewith it is clothed, shallbe freed from the bondage of corruption, and brought into the glorious liberty of the Sons of God, putting on the change of raiment which in that day willbe provided for it.  
With this love the father loved our head, the second Adam. And the WORD that was from the beginning, laid hold on the seed of David so as that both he that sanctifieth and he that is sanctified, became one, one engrafted WORD that is the father's love, the spirit wherein he is always well pleased, which can do nothing but what he sees the father do; and those things he does and fulfils after him, with a heart after the father's heart. He is so entirely in the father's love and well-liking, that he shows him all that himself doth, or hath a purpose and intention to do. For this end Christ hath sanctified himself, that is, our nature in his own person, that he which sanctifieth and we that are sanctified may be all of one, of one immortal seed, and he not ashamed to call us and own us for his brethren. As he is, so are they that are borne of one and the same immortal seed, each one resembling the children of the great King. They become one with him (through this birth) as he is one with the father. They are fixed and rendered unmoveable in his love, as he is in his father's love. This they arrive at, by his declaring to them the father's name, or giving the manifestation of the father's love, as he and the father are one, that the love wherewith the father hath loved these his children, may be in them, and that the Spirit of the Son that lives in the father's love, may also be in them, even the spirit of adoption, whereby we cry, Abba, father. From thenceforward are they evidently no more servants, but true heavenborn Sons and heirs of God through Christ, being taught to know God after the same manner as they are known of him, and to apprehend that for which also they are apprehended of Christ Jesus.  
It is Christ in the spirit of this love, that apprehends the soul, lays hold on the heart, and cleaves to it, as he is the sealed one of the father, till he change it into the same love and image, from glory to glory, working us into such a conjunction in spirit with him, and likeness in operation to him, that not we, in the exercise of our former and natural free will, but Christ in this his love and glorious liberty of the Son of God, lives in us and we in him, as in a Kingdom that cannot be shaken. This love does not only cast out fear, but frees from all danger of any more breach of Covenant with God, whence his final departure from us should follow, or our separation from him. This way of giving himself to us, is love indeed, in a much more excellent way than appeared in such gift as he made of himself to us in our first creation, or in his restoration-work upon us since, singly considered as that whereby he makes a new proof and trial of us.  
In both those two former sorts of restoration-work above mentioned, God is indeed pleased to make us his people, manifesting himself and his will to us, and making known to us good and evil experimentally, so that we have tasted of the evil and of the good, when the Lord hath restored our first freedom, and put it in our power again, to cleave to him and love him, or else to leave and forsake him. In this state he set Adam, under the counsel, rebukes and threaten declared in his law, with a liberty to stand or fall. Whoever then stands upon these terms with God, is always in the same danger, can never be out of the fear of a breach that may happen between God and him, through his own default. The coming of that love and the spirit of it () into the soul, does perfectly secure from and cast out all such fear, And this it doth perform by its attracting, prevailing power in and over the will, whereby man is brought to give up the absolute Rule and power of keeping himself, into the will of him that is this love, and is made fully content to be in his hands and under his workmanship, as a little child, created a new unto the good works before ordained, that we should walk in them. The soul is hereby fitted and prepared with a meekness and lowliness of mind, to draw together in one yoke with the spirit of this love, whose command is easy and burden light, requiring no more nor other thing to be done, than what by faith we see our head the second Adam in our very nature, to have done before us. And as many as are taught and enabled by Christ, to walk with him according to this rule, that is as a race set before them in his cross, they are the true Israel of God, and mercy and peace shall for ever rest upon them.  
Conformity to this rule of the cross, is the high way, the way of holiness, which all the ransomed of the Lord are appointed to pass, and wherein the waifairing men, the true pilgrims on earth, though become as fools and little children, cannot err, but will infallibly come to Zion with songs and everlasting joy upon their heads. But this way of holiness appears to flesh and blood so straight a gate to enter in at, so fiery a baptism to pass through, so bitter a cup to drink up, that none whoever, that are left to the freedom of their own wills or natural liberty restored, will ever be inclined to drink it off or conform to Christ's example and command therein. They look upon it as a rock of offence, a stone of stumbling, which they know not how to get over, nor have any mind to it. This bitter cup and hard saying, is provided by God, as the bitter waters were of old, to try the adultress or false hearted wife to her husband. It hath the like operation both ways, as the antitype and mystery of the bitter water in the Mosaical ministration. It hurts not those that are chaste, in whose spirit there is no guile, but makes them more fruitful in good works, such good works as proceed from a lively, operative, saving faith, which those that truly and savingly believe in Christ, willbe careful to maintain. But it corrupts and rots others, ripening them faster on to their own destruction. It is to this sacrifice of the first freedom of our wills, or free will offering, that the Apostle exhorts us, Rom. 12.1, 2. I beseech you brethren by the mercies of God, that ye present your bodies, or living souls, a living sacrifice; holy and acceptable to God, your reasonable service, or the service which your reason owes unto God, in seeing and accounting yourselus fools under his teachings, and weak and insufficient, under his ruling power in you.  
Obj: But it will be objected; If I suffer the freedom of my own will to be taken from me, I either become a perfect slave, or am reduced into that necessity of action, with which all creatures work by a Kind of instinct; so shall I come to be unmanned, and made a very beast.  
Answer. In such suggestions and groundless surmises, we err, not knowing the Scriptures nor the power of God. If we did, both these consequences of man's being reduced to slavery or bestiality, (through such resignation of his freedom and rational powers (that make up his reasonable sacrifice) into the hands of God, who will return all back again with usury) would appear exceeding far from truth, as is possible. For so far is that from a bestial state of life and will, that succeeds in the room of our rightly resigned freedom to the will of God, by the cross of Christ, and fellowship with him in his death, that it highly advances man into a more glorious liberty, even the liberty of the sons of God, a freedom to good only, a liberty to do all things for the Truth, attended with a kind of powerful impotency or impossibility of doing any thing against the Truth. What other liberty them this is left to the holy and elect angels, that are by a second work of Christ's hands made immutably good, all possibility 〈…〉 in them to evil, being removed, and utterly and for ever taken away from them? This likewise is all the freedom left to Jesus the Son of Man, whereby when the evil one comes, he finds nothing in him, because he and the father are one in their willing power, in exact likeness and agreement. God himself also, the most free agent of all, never had the least possibility or freedom to evil. He hath not the least ability that way. To work evil, is utterly impossible to him.  
True freedom than is a power to will immutably that which is good; to do it, not only without any resistance or hindrance from within him that wills or does it, but against all the tempting or attempting power of any other person or thing without him, that might induce any change of mind, if it were possible. Thus God is most free, who tempts none, nor can himself be tempted to or by evil. And thus is he free, who is fully born of God, into a likeness and conformity with his divine freedom of will; nor can he sin, because he is born of God, and so far as the immortal seed in him is his keeper, the evil one cannot touch him, or be able to get within him, but at last is totally and finally overcome by him.  
This is the love that with a holy and delightful efficacy, attractivenes and perswasivenes, carries the regenerate soul captive to the obedience of faith, constraining it with the greatest readiness and delight, to run the race of God's commandment. Christ is responsible for us also to his father, that none of us shallbe lost, but he will raise us up at the last day, perfected in this love, against which there is no law, or penalties by the law, that are in force, because it is the very end for which the law was at first delivered unto man. Through the power of this love, the inward man of the heart is bound up as in a bundle of life, in and with the active and quickening power of the holy and blessed will of Christ's manhood. And the will of the sensual and inferior part of our soul, which is as the door and mouth to the inward man, is so conformed, subjected and bound up in unity of operation and agreement with it, as that where the heart so beleeus in Christ and loves him, by the mouth belonging to that heart he is answerably confessed and glorified, and comes at length by both, in exact harmony, to be immutably served and possessed world without end.  
In this third sort of believers, hearers and doers of the law and will of God, under the teaching and outward ministry of the Scriptures, this love is and dwells. These are the truly regenerate, heirs according to promise, that are rooted, grounded and made steadfast with God in his Covenant. These are they that through the transforming and prevailing power of Christ's love, dwelling and working in them, are drawn to that sight and knowledge of the father, and of the Son, and of the unity and agreement of will that is between them, which flesh and blood cannot reveal. They are taught also to employ and make use of their natural ability and strength in the restored freedom of their will, so as to answer the end for which that liberty was first given, which was, not that they should therein be their own keepers, but suffer themselves to be kept and subjected under the Rule that God would send and give unto them for that purpose, to lead them in the right way, evidently trod by himself, that is, the way of the cross and true self-denial, which does infallibly guide and unmovably keep the wayfairing man that walks in it, from all possibility of erring or falling short of entering into the promised land and true Rest, in which eternal blessedness consists. And in this they are instructed by the sacraments of baptism and the Lords supper. So much by way of answer to the third particular enquiry, in order to the clearing up what is sought after in the 3d general query, in this discourse.  
4. The 4th particular enquiry under the same 3d general head, demands, how man comes in a judicial manner to be hardened by God, made a vessel of wrath, fitted for destruction, with an impossibility to change his mind from evil to good, any more than those that are truly saved, can change from good to evil? These are in a state that can never be repent of, nor is there need. The other are in a sad estate, even such as admits of no repentance neither, no, though with Esau they do seek it carefully and with tears.  
The answer then to this query may be plain and short, from what hath been already shown at large. The steps and degrees by which men come into this deplorable condition, take as followeth. By the good will and patience which is showed to them by the redeemer, and by them abused, do men come to this judicial hardening and fixednes in evil. Christ is content freely to begin anew with all mankind, as he is that word of the beginning unto them, which works their restoration more or less, towards their primitive state, as man was created, in Covenant with God, before any breach happened. And he does commit their soul (so restored again) to their own keeping, and under the same law and condition as before, save only that now if they be found wilfully to break off and departed from God a second time, crucifying the Son of God a fresh and thereby putting him to open shame, there remains no more sacrifice for their sin, no restoration out of it, no change of mind from it or averseness to it, but a perpetual condemnation of them (as they justly deserve) to be made bondslaves to sin and Satan for ever, whose counsel and will they have so inexcusably followed and preferred before Gods. And the higher they have been raised up in light and in the participation of heavenly gifts, by them abused through the undue exercise of that free will to which they are left, the deeper will they sink in everlasting torments and sorrow, to all eternity, through the sense they shall have of their slighting, resisting and rejecting, against their own souls, the operations of the spirit of love, the yielding whereunto had been the only way to have made them inheritors of it, as well as others. They fond preferred their conceited way of being saved in the single exercise of their own freewill and choice, before that way which the love and faithfulness of God had chosen for them and chalked out to them by the rule of the cross, in the knowledge of Christ, and him crucified, evidently set before the eyes of their very natural man, in the Sacramental signs of his death, on which he appoints them to feed, as so manifesting him unto them, till he himself come in his own personal appearance in spirit, to show them the same mystery in the substance itself, or original pattern.  
Of the abovementioned sorts of believers, partaking of the light and life of Christ's first appearance, from the voice and testimony of the scriptures, together with the sacramental signs of his death, instituted by commandment from God in his written word, does the visible Christian church consist, that hold themselves to the rule of the Scriptures for their guide, and are faithfully obedient in putting into practice what is therein revealed. Amongst these there always is (as we have showed) a select number of hidden and beloved ones, kept through the power of faith unto salvation, without whom the rest would be as Sodom, and Gomorrah. And for the sake of this small remnant, (that truly and properly are God's heritage out of all the rest, as the new wine in the cluster) it is, that the Lord says, destroy it not, for there is a blessing in it.  
These are they that being in and under the law of the Scriptures, the teaching of God's outward and written word, shallbe judged by this law, as to the things they are found failing in, and as to their coming short of the end set before them in this ministry. Now the end of it is, to bring them by faith to the sight and fellowship of Christ himself, speaking in spirit, as he is the word of the beginning, and gives forth the light of the glory of God in his, own face, with which he shines in the hearts of his people. This comes to pass when once it pleases the father to reveal his Son in us, setting him as a living pattern before the eyes of our faith, that in unity and similitude of spirit with that wherein the works are done by him in himself, we may fulfil the law of God after him, and be brought to live and dwell together in the same love, which hath its season of dawning in the heart, as the true daystar, to prepare the soul to meet with Christ in the glory of his second appearance.  
Concerning these is it said, Rom: 8: 1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit. When they have begun in the spirit, they do end there also, and draw not back to be perfected in the flesh. As they live in the spirit, so their care and practice is, to walk in the spirit, rejoicing in Christ Jesus, and having no confidence in the flesh. Their praise is of God, not of men. They lose the praise and honour of men, because they seek both of them from God only. They are strangers and pilgrims with him on the earth, as all their fathers were. They sojourn in tents, in the outward land of Canaan, the streets of the visible church, and various self-chosen ways of visible worship, which Christians of different judgements walk in. These invisible saints have their eye set upon the heavenly country and building, that hath foundations, which is the workmanship wrought in God, the engrafted WORD, and by him is held forth to the eye of that faith that is the evidence of things unseen, and is able to espy for us this land of promise in the spirit, whilst it is yet at a great distance and very far off. There is evidently set before this eye of our faith, the crucified spirit of Christ, as he offered up himself in sacrifice to the will of the father, learning obedience by the things that he suffered, in denying his own will, that we may tread in the same steps, dying with him that we may live with him, and suffering with him that we may reign with him. Through such fellowship with him in his sufferings, and conformity with him in his death, we shall be found still advancing and pressing forwards, if by any means we may attein the resurrection of the dead, or that redemption of the body, which is atteinable in this life, by those that diligently press after the mark, for the prize of their high calling which is in Christ Jesus. This resurrection and redemption of the body will be experimented upon the rising of the witnesses, and then better understood.  
In the mean time, the eagle-eyed believer lives upon the dead carcase of Christ crucified, seen so in spirit. And he is content as a member of his dead body, to be made the scorn and offscouring of the world, a member of the forsaken Zion, that dwells in the field, in a wildernes-state, solitary and alone, that no man regards, because his dwelling is in the dust, in expectation of rising together with Christ's dead body. Until that season, this sort of believers, in stead of being found within the pale of the visible church, do follow God's invitation of them into the secret chambers of his presence, and do dwell in his house, (a building not made with hands, in the person and spirit of Christ) where they behold his beauty, shutting the doors about them, as to any visible intercourse with the worldly Church. Thus they hid themselves, as it were, for the little moment, that his indignation is to last and be exercised on them by the power, and during the reign of the Beast. Blessed are those that thus die in the Lord, (though by the world called and accounted fanatic) waiting for the brightness of his second coming. He that hath ears to hear, let him hear.  
To shut up them and close the ministry of the day of Christ's first appearance, as after this manner the Redeemer hath been lifted up in it, and the work of common and temporary as well as of peculiar and eternal Redemption hath been wrought by him and made manifest to all sorts of men and of believers in the world, we shall now come, in the next place, to a distinct consideration of the fourth and last general head of enquiry, above mentioned in this discourse, which is, concerning the very being, life and constitution of the new creature, or that immutable state in righteousness and glory, that gins in the day of Christ's first appearance, and is perfected by his second.  
4. The fourth general enquiry than is about the immutable state of life and righteousness in the new creatures constitution, or that change which is brought upon man by the new creation. The new creatures life is founded (as hath been showed) in the birth of the father's love in the soul. Of this love are they born, who are by Christ the immortal seed, laid hold on, cleaved unto, and apprehended in that intimate and inseparable marriage-union in spirit, which is never to be dissolved; in the Covenant, ordered in all things and sure, that is contracted in his person, between the father and the Son, through the holy Ghost.  
Where ever this union is, there is God's love; there is Christ inseparably united to that soul for good. And although this kind of life and union, do lie hid and concealed (as it may) for a long time, asleep in the vessel of the mind, as Christ was in the ship when it was in danger to sink with the waves, yet by it is the soul Kept and separated to the Lord, as Paul was from the womb, notwithstanding which he walked as a Pharise, nay, as a persecutor of the true church, till this seed of Gods love revealed itself in him. This is the first degree of the new creatures hidden and concealed state, and this foundation of God is sure; for he knows who are sealed with this his living seal from the womb, though neither as yet themselves know it, or any other, but only the Father and the Son.  
The second degree of new creature life, arising from the immortal seed of God's love, sealed as yet and concealed in the heart of the believer, is, as it yet lies undermost and at bottom, suffering Esau the elder brother to come out first into view. It gives way to the restoration-work which puffs up the flesh, in making the spirit of the natural man full and rich in his first abilities of pure nature, and exercise of his freewill. Such a saint girds himself as peter had done, when he went whithersoever he would. He will be a very active, courageous follower of Christ, whilst he works miracles and all the world runs after him; yea, he will promise fair also to go even to prison and death with him; but in the hour and power of darkness the faith he acts upon this bottom, and all his other graces fail and abide not the trial, unless the seed which lies undermost, appear and show forth its preserving, overcoming, and never failing power.  
In this 3d state or degree of new creature life, we are with the Corinthiaus, such as are carnal and babes in Christ, but cannot properly be addressed unto as spiritual Christians. We are ready in this state, with good Samuel, to say of Eliab the elder brother, surely the Lords anointed is before us, in the restoration-work, wrought by the spirit of Christ in our souls. We are little ware that the true David, the man after goes own heart, the inward man, which feeds upon that which is not corruptible, lies hid and is not yet seen as he is, but under a veil only and as through the lattesse. In these, true saving faith is but weak and low, not known rightly to themselves, but upon grounds that may and will fail them.  
A third state or degree of this new birth and new creature life, is, when upon being found triall-proof, the love of God comes to spread itself abroad in the heart by the holy Ghost; when the seed which is at the bottom and lies undermost, works and removes out of the way, him that lets, every impediment and weight that presses down. It comes now to circumcise the foreskin of the flesh, which is the cover and veil under which it hath lain so long hid, bringing under and laying low the fleshly man in us, teaching him subjection and showing him that law, by which the elder is to serve the younger and come behind, but no longer to lead the way or be preferred before him. For the natural man to come under this discipline, is the great cross which is so fiery and dreadful to flesh and blood; the cup, which, if it were possible, every one would avoid. But, 'tis by this means, that the natural man is made subject, and becomes a meet vessel for the use of his Lord. And now, when we are thus in weakness according to the flesh, most low, broken, and crucified, then are we strongest after the spirit; and the work of faith springing up with vigour, is fulfilled in us with power; so comes it to be clearly seen to ourselus, though yet very much hid, as to others. When it hath once rooted and grounded the inward man in this love, it will diffuse the good ointment to the very shirts of the garment, and  the believer with change of raiment, that as the soul is made all glorious within, the outward man may be glorified also, and Christ not only admired in the heart, but glorified in and by the mouth of the same believer, which is the fourth degree of new creature life.  
This fourth and last degree of the perfecting of the love of God in us; is reserved to the day of Christ's second appearance, called also the day of the manifestation of the sons of God, which we shall now in the next place inquire into and apply ourselus to search after, according to such discovery thereof as God hath been pleased to make known. By way of preparation to this enquiry, let us take notice of what we find described and foretold of it, by the Prophet Hosea, chap. 6. v. 2, 3. After two days he will revive us, that is, in the end of the second day. In the third day he will raise us up, and we shall live in his sight. Life from the dead, and immortality shall be brought to light in us. The day of Christ's Kingdom in the spirit, (considered, as the going forth of it is prepared as the morning, which increases more and more to a perfect day) distinguishes itself into two distinct seasons. It comes upon us and to us as the rain, as the former and the latter rain upon the earth. In the former, it is a Kingdom of patience; in the latter, a kingdom of power. The Kingdom of Christ in spirit, is that stone, which whosoever falls upon, shallbe broken to pieces, or they shall split and break themselves in pieces that fall upon it, whilst it is yet but the Kingdom of his patience, in himself or his suffering servants, who amidst all their sufferings in the flesh, do remain in spirit true members of the Kingdom of the stone, lively stones of Christ's spiritual building, abiding firm and unmoveable under all trials of persecution and opposition. But on whomsoever this stone or Kingdom of Christ shall fall in the day of its power, when it becomes a mountain filling the whole earth, it shall grind them to powder. It will make them as the chaff of the summer threshing floor, which the wind of God's just anger will so carry away, that no place willbe found for them.  
The beginning of the third day (mentioned Hos. 6.) seems clearly to be about the time of Christ's ascension, and day of Pentecost, when the former rain of the spirit came down; or some few years after, at the final ruin of Jerusalem and the jewish Kingdom. To know the certain period of the second day and beginning of the third, will much conduce to the better forming of our judgements, as to the seasons of this Kingdom, that are yet to come. We may hereby also gain some sight into the two days that are past, and the distinguished parts of time that the holy Ghost does intent and signify to us by those two former days.  
By the second of them, it seems very evident that the day of Abraham's natural seed, continuing a nation and visible church, owned by God as a peculiar people above all others, is certainly intended. Yea, in some respect we may carry up this day of Abraham's natural seed, as high as shem, the blessed Son of Noah, in whose loins and under whose blessing Abraham's seed are comprehended; Gen. 9: 26.27. Blessed be the Lord God of Shem. and Canaan shallbe his servant. The true and right jew is here distinguished from all the wicked, hardened world. 2dly. 'tis said, God shall en large or persuade Japhet to dwell in the tents of Shem, or in the same spirit of faith, and thereby become a fellow citizen with the Saints, and of the household of God. But if this be not admitted, the date of the beginning of this day cannot be denied, according to Stevens computation, (Act. 7.8.) to have been, at least, when God gave to Abraham the Covenant of circumcision. And so Abraham begat Isaac and circumcised him the eight day. And Isaac begat Jacob, and Jacob begat the twelve Patriarches, that were the original heads of the twelve tribes, the Israelits, to whom pertained the adoption, the glory, the Covenants, the service of God and the promises, whose are the fathers, even from the beginning of the new world after the flood; and of whom, as concerning the flesh, Christ came, who is over all. God blessed for ever, Amen. By his coming, he gave a revival to God's work in the midst of its days, (Hab. 3.) or in the end of the second day; and by his death, ended also that whole dispensation of the circumcision, relating to the natural seed of Abraham and the Mosaical ministry.  
The second day being thus found in its beginning as well as ending, it will not at all be difficult, from the beginning of that, (especially if considered as from the time of Noah's bestowing the blessing upon Sem) to fill up the space of time, of which the first day consists. And therein shall we find the continuance of another line, wherein God declared himself for the propagating and carrying on of the holy seed of the church. For after the death of Abel, that was murdered by his brother Cain, Adam knew his wife again, and she bore a son and called his name Seth; for God appointed him as another seed, in stead of Abel whom Cain slew, Gen. 4: 25.  
This holy seed from Seth downwards, in way of distinction from the rest of the world, passed under the name of the Sons of God, calling themselves by the name of the Lord, and continuing so to do, as we find, (Gen. 6.) till the flood came and drowned the old, corrupted, apostate world. This reduced the holy seed to a new root and spring, in the person of Noah, an heir of the righteousness which is by faith. Hereof he gave the proof, in preparing an ark, at God's command, to the saving of his house, thereby condemning the world, that slighted and rejected that way of being saved.  
These are the two days, in the end of the second whereof, we have been revived by the coming of Christ in the flesh, dying for our sins, and rising again, according to the Scriptures.  
It remains now therefore to search out, if we can, what is the tract of time, meant by the third day, which is the day of the continuation of Abraham's seed, as they are Christ's. And he that sanctifies and they that are sanctified are all of one; He that begets and they that are begotten are the one seed that are the Sons of God's absolute and, unchangeable choice and love. They are born, not of blood, nor of the will of the flesh, nor of the will of man, (no not of the Son of man himself, as standing in his own will, or exercising his own humane freedom, single) but of God, or of the Son of man, as he and the father are one, having as it were but one will between them. Of this holy and good will they are begotten, being taken out of their own wills, and made to stand and live in the will of the Son of God, as his resigned humane will lives entirely in the will of his father. So come they to be one with him as he is one with the father.  
This seed are those that are of Abraham's faith, being of the same spirit and walking in the steps of that typical father, and of Christ himself, their father in spirit and Truth. These are the true heirs according to the promise, and are called to inherit the blessing of Abraham, in the actual receiving of the promise of the spirit through faith, the adoption of Sons, which makes them like David, a people after Christ's own heart. For the forming and bringing of them to this, God sends forth the spirit of his Son, or his Son in spirit, into their hearts, by which thy cry Abba, father. Thus Christ comes to dwell in them and with them, purifying them in spirit as he is pure, to a like-mindednes in all things, with himself.  
This spiritual seed who are Christ's, (as the children of his Kingdom, the day whereof in spirit gins with his ascension) are said (Col. 3.) to be risen with Christ in the affection and desire of their minds, which is set upon things above. This renders them dead to things below, the seen things which are temporary and perishing, causing them by the eye of faith to espy out for themselves a life, and to find an ability to work the righteousness, that is immutable. However hidden, weak and low this life and ability may be in the motion and activity thereof, for a season, 'tis that that will never fail, as to the effecting in them a conformity to Christ's death, and arming them to suffer in the flesh and to continue with Christ the season appointed for his temptations and sufferings, in the whole body of his true members and followers, as well as in himself. It prepares them to be his true witnesses in a sackcloth testimony, a state of patience and persecution from the world, as well as afterwards to be the witnesses of his power and great glory, when he shall come to be glorified in his Saints and admired in all those that do believe. During the suffering season, they are patiently to undergo all, approving themselves first to be faithful witnesses under this baptism of the cross, as they desire to be found afterwards in the number of the two sorts of his obedient children, that are to reign with him; first, such as are chosen out of the world into the common rank of sons; secondly, such as are chosen out of that choice, to be friends and special favourites. They are both of them appointed and prepared by the father, to sit on thrones with Christ, the one at his right hand and the other at his left, when he shall come forth in his power and great glory, as may seem in some sort to have been perceaved by the mother of Zebedees' children, in her untimely and overforward request on their behalf, Mat: 20: 20, 22. She seemed desirous to have them in the throne before they had drunk of the cup, and been made partakers of the great tribulations wherein they were to abide with Christ, and all other believers, in them represented. This suffering season is to hold, till the time of the Gentiles shallbe fulfilled, for the treading down and trampling under foot by the space of 42. months the holy city and tabernacle of David that hath been reared up amongst them by the Apostles ministry, after it was fallen amongst the jews; Act: 15. v. 16, 17. When it was fallen amongst the jews, it came to be set up in the midst of the Gentiles, a nation that for a season did very affectionately bring forth the fruits of the gospel. Thus the residue of men, (those that were not regarded till the jewish nation was rejected and broken off from the good olive tree) were brought to seek after the Lord, even all the gentiles upon whom my name is called, saith the Lord who doth all these things.  
This is the first act and effect of Christ's resurrection, or of that day in the spirit, upon the hearts and minds of the children of this his Kingdom, which is preparing them by the trials allotted to them in the keeping the word of his patience, to sit with him on his throne, and shine forth in the day of his power, not only as bright morning stars, but as the sun itself in its strength, in the Kingdom of their father.  
The beginning of the whole day of Christ's Kingdom, wherein he will have the word of his patience kept in faith and faithful witness-bearing, was without all question, from the time of his Ascension, according as it is written, Act. 1.8. Ye shall be witnesses unto me, both in Jerusalem and in Samaria, and unto the uttermost part of the earth. To like effect spoke Ananias to Paul, upon his conversion, (Act: 22: 14, 15.) The God of our fathers hath chosen thee, that thou shouldst know his will and see that just one, and shouldst hear the voice of his mouth, that thou mayst be a witness unto all men, of what thou hast seen and heard. And although there be something in this conversion of Paul, which is extraordinary, as to his unction and mission into the ministry and office of Apostleship, yet this description of the Apostles conversion hath that in it, as to the essential parts of it, which is common to all the spiritual seed of Abraham. For first, they are all chosen to know the will of God; secondly, to know it by the sight of the just one, Christ in spirit, through faith; thirdly, to hear the voice and understand the language of the spirit of Christ's mouth, by the ear that is given them to hear what Christ in spirit saith to the churches, or to particular members of his body; fourthly, to be witnesses according to their measure and degree of light, in their stations and callings, of what they have seen and heard.  
In this sense, the whole spiritual seed of Abraham are Christ's witnesses, specially since his ascension, from which time he began to be seen by them in spirit, and to speak to them from heaven, by his indwelling presence in their hearts through faith. True believers (as hath been opened) are of two sorts or degrees. Both of them are freeborn sons and citizens of the same heavenly Jerusalem and holy city. Christ calls them his two witnesses, and declares the sackcloth testimony of his name which they are to bear, during the treading down of them the holy city underfoot, even by the gentiles of the outward court, for the space of 42 months. But although that these two witnesses were in being, and also engaged in the work of witnessing what they had seen and heard, according to Christ's commission, immediately after the coming down of the holy Ghost upon them, at the day of Pentecost, not only in Jerusalem and Samaria, but also to the ends of the earth, yet the time of the treading them underfoot by the gentiles of the outward court, did not begin till some hundreds of years after, nor by the same reason could their sackcloth testimony begin, which had relation to that treading down, and must needs therefore be contemporary with it. When once this began, it was to continue but 42 months, or 1260. years, from the very same time as that power that was to tread them down, came to have its beginning as authorized or permitted to make war with them, and bring them under. To the Beast which all the world wondered after, and feared to make war with, was power given to continue 42 months, that he might make war with the saints, and overcome them; Rev. 13.7.  
Who or what this beast is, was long ago made known to Daniel, and by him foretold and described, ch: 7: 23, 24. It is said to be the fourth beast, signifying the fourth Kingdom or universal oppressing power, that should be on the earth, over the saints of God, and that should come in process of time, to stand up in a diversity from all the other three Kingdoms, or universal monarchies that had gone before it. This considerable variation did come to pass and show itself in a horn of remark and note by itself, that upheld the same oppressing power and principles against the saints of the most high, (for the treading down of the holy city) that the other three had done before, but under a new form or name of Christian, which they had never owned.  
On the account of this name or outward profession of Christianity, which the fourth beast came to make in the course of the little horn, he plucks up by the roots the worship and many profane customs that had been cleaved to, owned and practised, during the reign of mere downright heathenism, all the time of the three former Kingdoms, Babylonish, Persian, Grecian, as also a great part of the Roman, till this fourth Kingdom or universal monarchy came to be headed with the little horn, under the style of universal Bishop or chief priest, when the Roman empire that had been heathenish, came to divide and sink down into ten horns or Kingdoms, all agreeing yet in this, to give up their power to the little horn, in acknowledging the papacy and universal Rule over them in spirituals, by the Bishop of Rome.  
These ten Kings, with their civil power, thus uniting under one head, as to spirituals, do together with their head constitute that course and state of the fourth monarchy, under which it is called the little horn. Now when the time of this combination began, is somewhat difficult to say, exactly, and to a year. But if the beginning of this little horn be once rightly found out and stated, it will not be difficult to say when it shall end, or when the witnesses prophesying in sackcloth shall end, which must be at the same time. For the 42 months of this little horns continuance in its persecuting power and war on the saints (who prophecy all the same time in sackcloth, as a despised, rejected remnant of outcasts) are according to the true meaning of the holy Ghost, to take their date and beginning from that conspiracy or combination of the ten horns, uniting in one priestly head, as to spirituals.  
Concerning the Rise then of this little horn, we may safely assert,  
1. That there was a time certain, when the papal power did begin, and that time was after the dissolution of the Roman empire, as it was merely heathenish. And this power was as the corner stone, to cement and build up the ruins of the Roman empire into ten Kingdoms, bearing the name of Christian, and acknowledging the supremacy of the pope.  
Secondly. That so soon as this power was first in being, the power which hath made war with the saints ever since, did begin. For these ten Kingdoms, with their Ghostly father the Pope, have ever since been treading down and keeping under the holy city, or true citizens of the heavenly Jerusalem, necessitating the two witnesses, if they will prophecy at all, to do it in sackcloth, that is, under great persecution and tribulation.  
Thirdly, It is evident, that from the time of such beginning of the power of daniel's little horn, or last branch of the fourth Kingdom upon the earth, the sackcloth Testimony of the witnesses did also begin. And after the continuance of the one and the other for the space of 42 months or 1260 years, the day of the Kingdom of Christ's patience is to expire, and the time of the witnesses prophesying in sackcloth is to be no longer. But in stead hereof, the time of the lambs wrath is to come and be revealed from heaven against all this bestial domination over his saints, and he will openly take to himself his great power, and reign. He will set up his Kingdom over the heads, or on the top of all the other Kingdoms, and Rule with his saints or the earth, one thousand yeaves; Rev. 20. In order and by way of preparation to this, Christ comes in the latter rain of his spirit upon the earth, to gather the harvest of the world, and keep the last and great feast of Tabernacles, to which the true spiritual Israelits amongst jews and Gentiles are invited, Zech: 14: 16, 21.  
These than are the two distinct come of Christ, wherein he comes to his people, as the former and the latter rain, in this third day, that is the day of his Kingdom in spirit; the day, wherein first he shows his royal patience and forbearance towards his worst enemies, and the day wherein secondly he shows forth his royal power and universal, irresistible command in earth as well as in heaven. The one as well as the other of these days, (or parts of the third day above mentioned) do belong to this great Kings making himself known, even as he is the Son of man, ordained by God to judge the world in righteousness.  
But it may be demanded, since both these make but the one day of Christ's Kingdom in spirit, called in Hosea, the third day, wherein he hath promised to raise up the children of this his Kingdom, and cause them to live in his sight; how comes it to pass, that during the long time of Christ's first appearance, in the Kingdom of his patience, the true saints are in an outwardly suppressed and afflicted condition, as inhabitants of the dust, trampled under foot by the powers of the world?  
The answer is easy, by this short and clear distinction. The raising up or resurrection of them to live in his sight, which Christ promises, is twofold.  
1. Such a raising up, as is wrought inwardly in their minds, directing them to the sight of things above, and fastening their affections and desires accordingly, binding them up in the life which is hid with Christ in God. This first kind of resurrection is known and experienced in themselves, by the renewings of their inward man day by day, under the perishings and decays of their outward, when they are looked upon as in the grave, in a very sad and low condition, by the eye of the world;  
2. But secondly there is a raising them up to live in Christ's sight, discernably to the very eye of the world. At that season, glory and honour shallbe put upon their very outward man, and they shallbe called to sit down at Christ's right and left hand, in the Kingdom of his power, to the visible treading all their enemies under their feet, like mire in the streets. They shall also administer healing and refreshing to the whole creation of God. For in this seed, all nations of the earth shallbe blessed, and the very creature freed from the bondage of corruption.  
The promise then of raising up the true children of the Kingdom, shallbe made good both these ways, and that successively, the one after the other, as will appear in its proper place, when the day of Christ's second appearance in spirit, shallbe particularly spoken to. But in this, the scripture is very positive, and express, that until we be children of the resurrection in the first of these respects, during the season of suffering with Christ, we shall never be children of it in the second. If we die not or suffer with him now, we shall not live and reign with him them. It therefore highly concerns us, even as much as to make our calling and election sure, to have the certain and clear discovery, yea and practical experience of what it is that makes the children of the resurrection in the first sense. For over those only that are such, the second death will have no power. And they also are of two sorts, being found in a first or second degree of life from the dead, which is wrought out in Christ, as he is the Son of man. In the first of these, they are made sharers with the holy angels, in their atteinment and fruition of God, and go no higher. But in the second, they are sharers with Christ in that higher atteinment and fruition of God which he hath as he is the engrafted WORD, and is admitted access to the very similitude and shape of God in his own proper form.  
Man by his own voluntary sinful act, hath concluded himself, and God by his judicial act hath concluded all men under the death of sin and unbeleif. In these chains might man justly have been left by God for ever, bound up in an alienation of mind from all good. But by the tender mercies of God in the redeemer, he is visited by the power of that voice of the son of God, which raises him out of the grave, awakens him out of this deadly sleep into which he is not at first so deeply plunged, as to be irrecoverable and without remedy. This death is properly of the mind, as become the servant of sin; and it is not only that, by which the spirit of the mind is gone out from its subjection to the law of God, and hath given up itself to the rule of the declared enemy of God, the spirit of darkness that rules in the children of disobedience; but it is also that, by which the outward man of the heart, (called, Coll. 3. the members of the mind, that are upon the earth) withdraws itself from its due subjection and conformity to the dictates of right reason (that are suggested to it from time to time, by the enlightened spirit of the mind) and gives up itself to vile, sensual lusts and affections, that carry the whole man captive to sin and death, to commit all iniquity with greediness, and run into all manner of unrighteousness.  
The mind which in both these respects is dead, is a downright servant of sin, and is free from righteousness, or hath freed itself entirely from under its command and Rule, as it is written; know ye not, that to whom ye yield yourselus Servants to obey, his Servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness?  
The freedom wherein man was at first created, was such as whereby he might freely and voluntarily fix himself, or rather be fixed in the service of righteousness through believing, or in the service of sin by unbeleif. By the one he might have been for ever free from all danger or possibility of serving sin, or turning from the service of righteousness. By the other he might in such manner free and discharge himself from the service of righteousness, as never to be received into it again, but be for ever condemned to the unchangeable servitude of sin, as his punishment.  
The first use man made of this primitive freedom, was to free and turn himself out of the service of righteousness, and yield up himself in subjection to sin. And the work of Christ the redeemer is to turn him back again from the service of sin and power of Satan unto God, setting him in as good a condition as at first: yea farther, to free him for ever from any possibility of becoming a servant to sin any more, if the fault be not in himself. This restoring, renewing and regenerating of man, by the power and workmanship of the redeemer, in whom we are anew created unto good works, is frequently termed in scripture, a resurrection, or quickening from the dead. But now, this renewing work, flowing from the spirit of Christ into fallen man, admits of several measures and degrees, which are accompanied with answerable operations and effects upon the mind;  
1. It turns man back again from sin to righteousness, conferring upon him the use and exercise of his free will in God's service, upon the like terms of mutability, as he had it at the first creation thereof. And to be thus anew created in and by Christ Jesus, unto good works, is (in a degree and measure) to be quickened with Christ, and raised by him from the death of sin, as sin is the transgression of the law. They that are under this work and change, wrought by Christ upon their hearts, are yet but under the law, or under the rule and command given by God in the first Covenant. This ministry of the spirit of Christ, doth in Scripture pass under the name of Moses, John Baptist and Eliah, as the voice of the messenger going before, but not the voice of the Son of God himself, in his own person.  
2dly, Therefore, there is a farther and an additional work to this, (which supposes this change first to be wrought) the operation whereof, is to make this a repentance never to be repent of, this change unchangeable, by bringing the mind into that better state of freedom, which is for ever exclusive of sin, or of any possibility to change and return to the service of sin again. This second work enlarges the first, making it more entire within itself then ever it was, in yielding subjection to righteousness, as transformed into the whole will of God, with an impossibility to change, or turn in affection from it. This is properly the workmanship of the Son himself, called Regeneration, which carries in it the freedom with which the Son makes all those free indeed, whom he causes to receive him in this gift of himself to them, likening them unto himself in that lowly, meek, and subjected frame of spirit, wherein as the Son of man he is prepared to see God, and to do always that which is well-pleasing in his sight.  
Those that are under this second work, are properly believers, having faith of the right kind, saving faith. And they are therein created by Christ Jesus unto good works, with another manner of will and spirit then those are of, that are but restored only unto the service of righteousness, and choose there to be left, to work out their own salvation in the single principles of their rectified nature and free will. For in them, that freewill offering (Rom. 12.1.) is made, the life of that flesh is offered up in sacrifice, which the law of faith commands, as the only way to exclude boasting or a being puffed up in the service of righteousness; and indeed, to exclude all possibility of final relapse from God, or return to the service of sin.  
This flesh that would live in us, is the power we have to lust and desire, move and act of ourselus, in the use and exercise of our primitive free will, either to good or evil, as likes us best. This freedom may either be taken away from us by force, or we may be brought through a principle of love begotten in us, of our own choice to resign it up, into the hands of another, ordained of God thereunto, to keep and manage for us. This is that, Christ tells us; (John 6: 37, 40.) All that the father giveth me, shall come to me; and it is his will, that of all that he hath given me, I should lose none, but raise them up again at the last day. For I came down from heaven, not to do my own will, but the will of him that sent me. And this is his will, that he that seethe the Son (as he lives, not in his own will, but in the will of the father) and believeth on him, (living in the will of the Son, and not in his own will) should have everlasting life, and be raised up at the last day.  
To be taken off then by this gift and drawing of the father, from all desire to live in our own will, or be at our own arbitrary, single choice and dispose; and to be made willing and contented to live in the will of Christ, to be built up in a conjunction of spirit, a unity and simplicity in the motion of our will with his, will enable us truly to say with the Apostle, that now, not we live, but Christ liveth in us; and the life that we now live in the flesh, or as yet in the mortal body, we live by the faith of the Son of God, who loved us and gave himself up to death for us, that he might bring us thus to live in and with him. The life that we thus live, is through his enlivening and inspiring motion, who for this very end gives himself to us in such an intimate and unchangeable union, as makes him our very life, or the activity and strength through which we act and live. Christ's thus being given to us and received by us, amounts unto true regeneration, and our being made willing to give up ourselus thus unto him is the presenting our bodies, or lusting fleshly mind, a living sacrifice, that is holy and acceptable to God. This is to make our living soul an offering or reasonable service to God, even the freewill offering of those reasonable first created powers of discerning and desiring, (which however refined, do remain yet corruptible, till the transforming work of true regeneration hath passed upon them) and this with Abel's, is reputed by God (and therefore certainly in itself is) a much more excellent sacrifice then that which Cain offered, or indeed can be offered by any that retain the life of their own will, as the principle of all their motion and activity in God's service, be it otherwise never so conform to the letter of the commandment.  
They that are under this second work and change, have the Son of God in them, so as to be himself the keeper of their souls, by oath never to part with or give up his interest in and Rule over them, unto any but the father. After this manner to receive, have and possess the Son, is to believe and have life eternal, by the new and everlasting Covenant. And not thus to receive the son, is the unbeleif, which when once it takes root, springs up with that bitterness and enmity against the principle, operation and Testimony of saving faith in true believers, (and so against Christ himself, who rules in their hearts by faith) as amounts in conclusion to the very second death. For it carries them on, in to that irrecoverable impenitency and hardness of heart, for which God swears, they shall never enter into his Rest.  
To be quickened and risen with Christ in this second work and change, wrought in the soul by him, is that resurrection into life which never is to see corruption or change more. And he that is thus borne of God, doth not commit sin, that is, the sin of unbeleif above mentioned, because his seed remaineth in him, which keepeth him from so sinning, and the evil one toucheth him not. This heavenly, immortal seed and birth of the life that is incorruptible, keeps the believer in all trials and temptations, fixed like a rock, and as mount Zion that cannot be moved from holding fast the confidence of a lively hope, to the end. Yet where this resurrection and immortal life is in the seed, it does not suddenly appear or show itself in its own likeness, according to the mightiness of the power that works in us. But however, it is the power of faith, through which we are kept unto salvation. It is that, which (after we have passed over the day of temptation, the suffering season) will be sure to come forth in its powerful operation, and make us perfect, establish, strengthen and settle us. Hence is it that Christ says, if we have faith, (that is, of the right kind) but as a grain of mustard seed, we shall find it to be of such a growing, increasing nature, that though it be not presently discerned, yet by it shall we be at last enabled to remove mountains, and nothing shallbe impossible unto it. This is Christ's meaning also, when he says, that he will raise up such believers at the last day, that is, in the day appointed for the manifestation of these Sons of God, in which they shall appear as indeed they are, to every eye. And the eye that sees them shall acknowledge them: the ear that hears them, shall bear witness unto them, that they are the seed that God hath blessed, not only by strengthening them with might in the inner man, and rooting them in love, but visibly raising them up in his power, to the rendering of them mighty in word and deed. With this kind of resurrection, that shallbe visible in the eyes of enemies and all beholders, it is, that Christ will raise up the sons of God (before described) and cause them to live in his sight, in this third day, at the breaking forth of the brightness of his second personal appearance, as the Kingdom of his power, with which (as with the latter rain) he will visit and refresh the habitable part of his earth, and at same time, burn like an oven, in flames of fire, to the consuming and destroying of all his adversaries.  
The way that God will take to make his sons manifest in this day, is by a powerful work of redemption that shallbe wrought and pass upon the outward as well as inward man of the heart; upon the speaking, acting powers, as well as upon the understanding and intuitive faculties of the mind, to the freeing of them both from the bondage of corruption, and stating the whole person of the believer in the glorious freedom of righteousness and true holiness.  
7. This shallbe effected, first, by the ministry of the holy Angels, as the Elias that is to come, who like the four winds of heaven, shall breathe with their influencing gales of prophecy upon the spirits of all men, but especially upon believers, to the gathering them up into a life of spirit, and causing them to be (as it were) absent from the body, in order to be present with the Lord, whilst yet in the body;  
2. Secondly, This work shallbe carried on by the revelation of the son himself from heaven, for the changing of our vile bodies into the likeness of his most glorious body.  
We find (Mark. 1.1, etc.) that John Baptists ministry, though but the messenger sent before Christ's face, to prepare his way in preaching the baptism of repentance for the remission of sins, is called the beginning of the gospel of Jesus Christ the son of God. And the Evangelist luke (chap. 1.15.) describing that which qualified John for his ministry, tells us in the words which the angel spoke to his father Zachary, that he was filled with the holy Ghost from the womb, for the rendering him a fit messenger to usher in the coming of Christ in the flesh, by going before him in the spirit, and power of Eliah, whose work is to restore all things, making them right and straight; but he is to leave the work of regeneration, and ministry of the new creature being and life, to the son himself.  
The subject which both these ministries chiefly respected, in the day of the dispensation of Christ's first appearance, was the inward man of the heart, for the rooting and grounding it in love, and strengthening it under the many and various trials of the cross, and temptations that were to be undergone. For believers are to bear about in their bodies, the marks of the dying of the Lord Jesus, whilst he is in his far country. He hath appointed them a warfare to manage with the ruling powers of this world, in a way of Testimony or witness-bearing, and therein not to love their lives unto death, but in faith and patience to possess their souls. Nevertheless, lest they might imagine thereupon (as they are too apt to do) that their faith, if it were of the right kind and unfamed, would presently come forth into its powerful operation, he warily cautions them therein, and corrects that mistake, by intimating that this was a thing they were not to expect, till they had shared with him in his sufferings, continued with him in his temptations, and given proof of their service and obedience to him, in and under the cross. For (says he) which of you having a servant, ploughing or feeding , will say to him by and by, when he is come from the field, go, sit down to meat? will he not rather say to him, make ready wherewith I may sup, gird thyself and serve me, till I have eaten and drunken? Wait but till such time as that which is yet behind of my afflictions in my members, by them to be borne, shallbe filled up, and afterwards ye shall eat and drink. The season for your eating and drinking with me at my table, in my father's Kingdom, will then come when the work of faith in you shallbe fulfilled with power, and I shallbe admired in all that do believe.  
This is that which is properly to be wrought and effected by Christ at his second coming, upon the sounding of the seventh trumpet, and at the preaching of the everlasting gospel, which is not another but the same gospel of Jesus Christ the son of God, that the ministry of John Baptist was said to be the beginning of. But it is called everlasting, from the differing kind of effect and operation it will have, (especially upon the outward man and sensual part of the mind) from what the dispensation of it under Christ's first appearance had. For that which was then sown in weakness, and left the possessors of it exposed to various sufferings from the powers of this world, shall now be raised in power at this last day; to the clothing and furnishing their very outward man, with an ability to handle the powers of this world, and all adversaries whatsoever, as they shall see good.  
That which for the most part is atteined unto, under the dispensation of the gospel, in the day of Christ's first appearance in spirit, is but a restitution to that which yet is mutable, a repentance and a reformation that in time of trial fails, being repent of and turned from, upon which such persons sink down into a dreadful apostasy from God, and from the holy commandment delivered to them. But at the day of Christ's second appearance, the works of righteousness shall come forth with power and prevalency, triumphing over sin in all for a season, as well as in true believers, but in these it shallbe permanent and abiding. The life of the immortal seed shall make them perfect in love, and shall by the ministry of glory in Christ's second coming, be made manifest and visible to every eye. The sun of it shall never set more. This is that which we are commanded to wait for, because it will surely come and not tarry. He that beleeus will not make haste, but is taught with the husband man to wait for this precious fruit of the earth, and to have long patience, till the latter rain be received as well as the former.  
Now the receiving of the latter rain is not to be looked for (in the course of good husbandry) till the seed be in the earth, and hath had its season there to corrupt, change its form, die, and spring up with a new ear against the harvest. Happy shall they be who endure to the end, taking the prophets and other holy men that have gone before them, for an example of long-suffering and patience, having heard also of the exemplary patience of Job, and seen the end of our Lord himself, who passed this way to the crown, and warns all his true followers to expect the like.  
The work of Eliah, (as hath been showed) is to turn men from sin by repentance, and to cause them to return by faith to the living God, enabling them to perform their whole duty to him, as by his law we are commanded. Our blessed saviour (Mat. 17.11, 12.) mentions two distinct come of Eliah, or two Eliahs. One Eliah, (says he) meaning john Baptist, is already come: the other, (meaning that foreruning dispensation, that is the beginning of the everlasting Gospel) is that which cometh or shall come; and it is to be waited for at the sounding of the seventh Trumpet. The latter Elias is first mentioned by our saviour, (v. 11.) that is to come and restore all things, or be the preparatory messenger to that appearance and coming of our Lord, that shall complete the restitution of all things, (Act. 3.21.) as he hath spoken by the mouth of all his holy Prophets since the world began. Enoch before the flood Prophesied of this latter coming and appearance of Christ, saying, behold, the Lord cometh with ten thousands of his Saints, Judas v. 14.  
So then, these two come of Eliah answer to the two come of Christ, the two days of the Son of man, the early and later rain of his first and second appearance, both of which make up that one third day abovementioned, that Hosea speaks of. John Baptist, in his ministry, which was the first coming of Eliah, was coursely enterteind by Herod, who did to him what he would. But there is another Elias to come, though very much opposed by many, who endeavour to confound Christ's words in the  Scripture, as if they were all to be understood of John Baptists Ministry only, and did not assert or declare Eliahs' second coming. But the context makes it plain; Eliah cometh or shall come and restore all things. This our Lord said, after they had done what they would to the first Eliah, which he acknowledged was come already. And both jews and Christians do understand (Mal. 4: 5, 6.) of Eliahs' second coming, in the end of the world, immediately before the great and dreadful day of the Lords second coming, For then the like universal corruption, apostasy and violence, yea greater and of a deeper die and malignity (because contracted in times of greater light) then that of the old world in Noah's days, will certainly appear, and stand in need of such a refining fire as the ministry of Eliahs' second coming will be found to be, in order to restore all things out of that desperate, evil, and forlorn estate. And then shall those that fear the Lord, tread down the wicked as ashes under the soles of their feet; Mal. 4.2, 3.  
This is to be the work of Eliahs' second coming; but how, and by what ministry shall it be wrought? It will assuredly be found to be the beginning of the preaching of the everlasting Gospel of Jesus Christ, that is to say, of the Gospel preached by that trumpet that gives the certain second, and makes manifest the Sons of God in an immutable everlasting state of righteousness and glory, here upon earth; in a Kingdom that cannot be shaken, which is to succeed all other Kingdoms, showing itself to be the stone cut out of the mountains, that will fill the whole earth.  
This everlasting Gospel, we are told, (Revel. 14.6, 7.) is to be preached by an angel, flying in the midst of heaven, that must with a loud voice, say unto them that dwell on the earth, and to every nation, kindred, tongue and people; fear God and give glory to him, for the hour of his judgement is come This is the hour or the day of that great judgement, wherein God will judge the world by that man which he hath ordained, Jesus Christ. This hour and day is to have continuance in the course of its execution on the earth, for the space of a thousand years. During this time, the Kingdoms of this world shall become the Kingdoms of our Lord and of his Christ, as holding of him their universal head, and exercising all their authority under him; Revel. 11.15. So then, in effect, Christ alone shall reign and be exalted in that day, one Lord and his name one, over all the earth.  
This day is to begin (as hath been said) with the second coming of Eliah, and is described in the Scriptures of truth, as to the several particulars thereof.  
The seventh angel sounds, by reason whereof it comes to pass, that there are great voices to be heard in heaven, appointed by Christ, (as he is the bright morning star, and head of all Principalities and powers, the true Michael and Archangel) to seize upon all sceptres and governments of this world; to take the Rule and visible power out of the hands of all the Potentates of the earth, and reassume it in such a wonderful manner into the hands of the holy and elect angels, (who under Christ are appointed the highest and chief Rulers of the visible world) that by the astonishing dispensations of God's providence in that season, it will appear and be acknowledged, that Christ hath begun and entered upon the taking to himself his great power, in order to exercise his visible Rule, as the great, only and universal King over all the earth. This he will do, to the intent that the living may know, that the most high ruleth in the Kingdom of men, giving it to whomsoever he will. Yea, it shallbe acknowledged and seen that under the most high, the heavens do rule, Dan. 4.26. All matters shall at that time be carried on in the earth, visibly, by the decree of the watchers, (v. 17.) the supreme counsel and senate of judicature wherein the holy angels shall sit and exercise jurisdiction under Christ, for the good of his church on earth. They are ministering spirits in this very respect, sent forth and authorized for this employment, even to minister for them who shallbe heirs of salvation; as it is written; all things are yours, and ye are Christ's, and Christ is Gods. In that day (saith Christ) for brass I will bring gold, and for iron I will bring silver, for wood brass, and for stones iron; (so glorious will then the restoration of all things be) and I will also make thine officers peace, and thine exactours righteousness. Violence shall no more be heard in thy land, wasting not destruction within thy borders, but thou shalt call thy walls of defence, salvation; and thy gates of justice, praise. Then the haughtiness of man shallbe laid low, and his lofty looks brought down; and the worshippers of idols shall go into the holes of the rocks and caves of the earth, for fear of the Lord, and of the glory of his majesty, when he shall thus arise most terribly to shake the earth; Esay, 2. The same thing is promised, Haggai 2: 6, 7. Yet once, it is a little while, and I will shake the heavens and the earth, the sea, and the dry land. And I will shake all nations, and the desire of all nations shall come; that is to say, after the terrible, forerunning dispensation, ministered by Eliah, (that went up to heaven in a fiery chariot to take his seat amongst this heavenly college of angels, and be in that glory with other the spirits of just men made perfect,) shall the desire of all nations (Christ himself) come, to perfect and consummate what is left wanting in the operation of the former ministry, and fill his own house with glory in the sight of the whole world, during the space of a thousand years.  
2. But 2dly, although at the sounding of the seventh trumpet, it do come to pass that there be great voices in heaven, what is that to the inhabitants that are on earth, those that are at home in the body, absent from the Lord, whose spirits are fast asleep in the earth, to wit, in the organical life and exercise of bodily senses? Will not they be out of the hearing of the sound of these heavenly voices? At least, will they be able to understand their meaning, unless what is uttered by the angelical tongues, be in words easy to be understood by the spirit of their minds who live and dwell in mortal clay, and that an easy understanding thereof also be communicable to the sensual part of the soul, which is as the door to take in and give out again, what shallbe heard by the sound of such a heavenly Trumpet? By what is recorded for our instruction, we may be assured, this is not impossible nor unpracticable. It happened thus to the Apostle John, before his change by death, even whilst he was a prisoner and a banished man in the I'll of Patmos, for the Word of God and testimony of Jesus Christ. He looked, and behold a door was opened in heaven. By the opening of that door, he came to be made able to hear the voices in heaven, the first and second voice of the angel (Revel: 4.1. 10: 8.) as it were of a trumpet, talking with him, which said, come up hither, and I will show thee things which must be hereafter. By the power of that voice calling him, he was immediately in the spirit, that is, as Paul, absent from the body. He had such an awakening of his inward senses wrought in him, such an opening and making of them meet to hear and receive what by the tongue of the angel was to be delivered, that he was in the spirit, or in the exercise of the same kind of life and manner of conversing with spirits, that they are in one with another, or that the spirits of just men made perfect do use with the holy angels, when in the state of souls separate from the body, made equal to angels, and children of the resurrection, in the first degree or step of it, which is called (Revel. 20) the first Resurrection. The Apostle does there speak of the time, when this way of heavenly converse between the saints that are on earth and the holy angels, shallbe frequent and usual, and no such wonder or strange thing, as yet by most it is accounted.  
This will be brought to pass by the opening of the door in heaven, interpreted by Christ himself, (Jo. 1.51.) in his answer to Nathaniel. Because I said unto thee, I saw thee under the figtree, believest thou? Thou shalt see greater things than these. What greater things? A door open in heaven, as a means of easy and familiar intercourse between the inhabitants of heaven and dwellers on earth. The angels are to be employed as messengers of intelligence between Christ and his Saints, before the time of his own personal converse with them on earth. For (saith Christ) verily, verily, I say unto you; Hereafter you shall se heaven open, (or the gate and door that is made into it and kept open by me) for the ascent and descent of my holy angels, between me and my Saints on earth. At that day Christ willbe glorified in his Saints, and honour them in the sight of them that hate them: God will answer them before they pray; whilst they are yet speaking, he will hear, and speedily avenge them of their adversaries. He will grant them the desire of their hearts.  
But when will this day be, that these great and wonderful things shallbe seen? The text is plain and express, Revel. 11. 'tis evidently to begin at the rising of the witnesses, who shall immediately upon their rising, be thus in the spirit, as John was on the Lord's day, in the I'll of Patmos. This will be the proper and usual dispensation in that day of the Lord, that is to begin at the sounding of the seventh trumpet. The spirit of life from God shall then enter into the witnesses, set them upon their feet, and immediately qualify them to be in the spirit, or have their inward senses awakened and fitted to hear and receive messages from heaven, and the knowledge of the mind of their Lord, by the immediate impression and inspiration of angels, employed by him for that purpose.  
We know this was frequently the case with Daniel and most of the other dear servants and prophets of the Lord. Unto Jacob this great mystery and truth was most particularly and distinctly foretold in the ladder which he saw, the feet whereof touched the earth and the top of it reached to heaven, and behold, the angels ascending and descending upon it, and the Lord himself standing above, and speaking by that means unto Jacob, acquainting him thereby with his mind, and giving to him most rich and precious promises. The interpretation of this ladder was not only made by our saviour to Nathaniel, as we have opened, but it was at the same time given to jacob with the vision itself, as appears by the Result that came into his mind thereupon, when he said, How dreadful is this place? It is the very house of God, where his throne is. It is the very gate of heaven, through which by the ministry of angels (in the hand of Christ, as he is the son of man, and hath the use and exercise of all kinds of humane sense, in perfection, in his glorified manhood) the inward and outward man of the saints shallbe so affected, changed, and transformed, as to give them a kind of entrance into, and a being in heaven, even whilst they are yet here in the body.  
This Christ wrought and obtained the power of, when he ascended up above all heavens, and as man, did come to have a more excellent name then the angels. Now that he ascended, what is it, but that he (who was in the form of God, and counted it not robbery to be equal with God) did first descend lower than the angels, into the fashion of an earthly man, the lowermost part of his habitable earth, (Prov: 8: 31.) even the animalish and sensual nature of man, using and exercising as well the bodily as spiritual senses, appertaining to the very natural man. When he had done this, by laying hold on the seed of Abraham, and receiving it into personal union with himself, he set up that ladder in his own person; the feet whereof stand on the earth, whilst the top of it enters into the highest heaven. For he that descended, is the same also that ascended far above all heavens, that he might fill and fulfil all things. That therefore which Jacob pronounced in the spiritual interpretation of his vision, is most undeniable. This is none other (says he) than the house of God, the building not made with hands, whose builder and maker is God; the father's house, wherein are many mansions, built by the eternal WORD and wisdom of the father, in the person of the mediator, considered as he is the first borne of every creature, and the beginning or first begotten from the dead, (Col. 1.) in whom is that life that is the light of men, who was before all things, and by whom all things consist.  
The way for God (that is the high and lofty one, inhabiting eternity) to descend and come to dwell in the humble, broken and contrite spirit, as the place of his rest; and the way for the humble, poor, and broken spirit to ascend into the persence and sight of God; all this was wrought out in our nature, by the WORD that made himself flesh, and in that body, died, rose again and ascended where he was before, as in the volume of God's book it is written of him. This he told his own disciples (Jo. 14.) In my father's house are many mansions. If it were not so, I would have told you. Behold, I go to prepare a place for you; to set the ladder, by which the ascent and descent is contrived into my father's house, for such as you are. And if I go and prepare a place for you, you may be sure I will come again, and gather you unto myself, that where I am, ye may be also. At his coming again, the same Apostle John finds the thing to be true, that his Lord had promised. For (Revel. 11.12, 19) it appears that upon the rising of the witnesses and sounding of the seventh trumpet, the temple of God willbe opened in heaven (which is the same opening of the heaven's , (Jo. 1.51.) and there willbe seen in his temple the ark of his Testament, the law of the two tables, written in the heart of Christ the Son of Man, from whose presence the fiery law is to be dispensed by the ministry of angels, at which there willbe lightnings, voices, thunderings, an earth quake and great hail.  
The door into heaven being thus set open, the risen witnesses are spoken to, (v. 12.) saying, come up hither, or be with me in the spirit, in a mind fitted to entertain converse with me, by the ministry of the holy angels. And for such a blessing and benefit, be not unwilling (as often as there shallbe occasion) to be absent from the body, that you may be present with the Lord. For if herein you should appear vile in the eyes of worldly men, as men beside yourselus, as David did in dancing naked before the ark; yet is it to God. And when you change again from that inwardness of life with God, to be more in outward converse with men, and more sober in their thoughts, it is for their sakes, and for their great benefit rather than yours, that thereby you may be able to turn many of them to righteousness.  
In this sense, (not excluding the literal) it will be found true, that the saints shallbe called to be and live in the spirit with Christ, and to walk with God on earth, before their translation, as Enoch did. Answerable to this, it is said, Dan. 12.2. compared with 1 Cor. 15.51, 52. And many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and everlasting contempt. The spirit of our mind which sleeps in the dust of the earth, willbe wrought off from that love and delight it is apt to take in making the body its home, and exerting itself in such kind of operations as are in and by the use of our bodily organs, and willbe gathered and carried up by the ministry of the holy angels, (forming a meetness in the senses of the inward man of the heart) into a converse with them, and with Christ himself in spirit, as a better home and city of habitation then that of the dust of the earth, wherein it hath been so long an inhabitant. In order to this, the soul will be endued or clothed upon with a hearing ear and a speaking tongue, like to that of the angels, in their immutable state. And for this self same thing we are wrought by God, who hath given us the earnest of his spirit already insome degree, but will give it in the highest degree and measure it is atteinable before the change that comes upon us by death, when this body is to be laid down and brought into a state of actual separation from the soul. This change by death, unto those that have partaken first of this awakening, shallbe very easy, like unto the translation of Enoch, who saw not death, or had no sense of it in a way of pain or horror. His passage was sudden and in a moment, very easy and . The Apostle Paul therefore, speaking of this kind of change, that should happen at the sounding of the seventh trumpet, even in the beginning of it, (as we have opened) does say; behold I show you a mystery, that which as yet is a great secret, but hereafter shallbe very commonly experienced; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump. For the trumpet shall sound, and the dead shallbe raised incorruptible. Those whose spirits were before, as 'twere, asleep in the dust of the earth, and dead in respect of the spirituality and heavenlines they are now awakened into, willbe acknowledged as in that kind and degree of resurrection, which willbe made known at the rising of the witnesses. They shall not die, that is, leave the body with any painful sense of death, but in a moment shallbe changed and translated into glory. This awakened, risen state, is not that which shallbe peculiar only to the saints; but wicked men, the children of perdition, in way of everlasting contempt, shall also partake of it, with a like way of operation upon the spirit of their minds, by wicked angels, transforming themselves into angels of light, and hoping by this means to gain credit to their ministers as ministers of righteousness also, which in a way of counterfeit resemblance, the father of deceit willbe preparing, during this ministry of Eliah, till he be bound up by Christ from any more deceiving of the nations in this kind, or any other.  
This the Apostle Paul does very clearly intimate, (1 Cor: 13.7.) where he admits, there may be those that may speak not only with tongues of men, but also of angels, who yet not having or living in the spirit of love, there described, will be found to be but as sounding brass and tinkling cymbals, vessels of great contempt, compared with those that make the right and true music, (Revel. 14.) those harpers that are taught how to sing the song of Moses and of the lamb in sweet harmony and consortship together, and thereby turn many to righteousness, who shall shine like bright morning stars.  
3. The third particular then, that shallbe an eminent effect of Eliahs' second coming, is the raising up in the world a more excellent way of preaching, hearing and obeying the gospel, than ever yet hath been known upon the face of the earth; even that which (Rom. 11.15.) is deservedly called life from the dead, and is to be the means of bringing in the fullness both of jew and gentile. This is darkly pointed out by Dives in the parable (Luk. 16.30.) when in his answer to Abraham, he says, that if one went to his brethren from the dead, they would repent, hereby glancing (as it were) at such a kind of excellent and powerful ministry, as was intended by God to be set up in the world, whereby to bring men to repentance, or as Luk. 14.23. to compel them to come in, that God's house may be filled with the fullness both of jew and gentile.  
This kind of ministry is that, wherein both for cleernes and certainty of the matter preached, and the power of that spirit in which it is ministered, shallbe beyond all that hath yet been seen or experienced in the church. For in this day the heavens shallbe commanded to drop down from above, and the skies to pour down righteousness, and the earth to open and bring forth salvation, that righteousness from heaven and in the earth may spring up together, and this by the Lords own most powerful forming and creation, Esay. 45.8. So Psal. 50.1, 6. The Lord, the mighty God hath spoken, and called the earth from the rising of the Son to the going down thereof. Out of Zion, the perfection of beauty, God hath shined. Our God shall come and shall keep no longer silence. A fire shall devour before him, and it shallbe very tempestous round about him. He shall call to the heavens from above, or make use of the angelical ministry in the judging of his people's cause for them, as those that he will first employ to go before him and declare his righteousness, and then afterwards will he come in his own personal appearance, and show that he is judge himself.  
Christ will give the angels a call, nay, a command and commission, to prepare the hearts and mouths of the saints, as trumpets, through which they may give a certain sound, to the making manifest the knowledge and vision of God and of his law in both his Covenants, so plain, that those who run, may read it. And unto this selfsame thing, the heart and mouth of those that God will think fit to use in this ministry, shallbe wrought by Christ spirit, as the most glorious earnest they can receive here on earth of the life in glory, which they shall for ever enjoy with Christ in heaven. For it shall come to pass, that those who are thus called into this ministry, shallbe found speaking with the tongues, not of men only, but of angels, and to have also the love requisite to distinguish them from all counterfeits. Yea, they shall have this love of Christ and the spirit of it perfected in them, to the casting out of all torment and fear, making them bold as a lion, fearing the face neither of devils nor of men, in the discharge of this their ministry, which shallbe so powerful as to turn many, even innumerable multitudes to righteousness, to the admiration of all beholders. The Gentiles shall come to this light, and Kings to the brightness of the very rising thereof Then shalt thou see and flow together; and thine heart shall fear and be enlarged, because the noise or abundance of the sea shallbe turned towards thee, (or multitudes and profane persons who before were to be seen foaming out their own filth, shall now be converted to thee) the forces of the Gentiles shall come unto thee, Esay: 60: 5. And not the Gentiles only, but the Jews also, (or the mystical earthly Jerusalem, consisting both of Jews and Gentiles) that earth shallbe made to bring forth in one day, that nation shallbe borne at once. That Zion, so soon as she travels, shall bring forth her children, whose wall the sons of strangers shall build up, and their Kings shall minister unto her. For in my wrath saith the Lord, I have smote thee, but in my favour I have had mercy on thee. Therefore thy gates shallbe open continually, they shall not be shut day nor night, that may bring unto thee the forces of the Gentiles and their Kings with them. For the nation and Kingdom that will not serve thee, shall perish. Yea those nations shallbe utterly wasted. In these believers shall Christ be admired, and to the exercise of their faith all things shallbe possible. The power of the keys shallbe so committed to them as is promised, that whatsoever they bind or lose on earth, shall be bound and loosed in the heaven. These will be found to be the angels that come forth out of the temple, with the seven vials of God's wrath, commissionated to pour them out upon the beast, the whore, the false Prophet, and the whole Kingdom of Antichrist. They shall not need to take care, as to what they are to speak and answer for themselves, when they are brought before Magistrates for Christ's name sake, for in that hour a mouth and wisdom shallbe given unto them, which their enemies shall not be able to resist.  
3. The third particular that shall accompany the second coming of Eliah, is the neccessary consequent and product, that shall and must attend the excellent and powerful ministry, above made known; For it is by the breath of this mouth of the Lord in his servants, (the loud, plain and certain sound of this seventh Trumpet, even when it gins to sound) that Jacob must arise, as low and as small as he and the dispersed seed of God will at that time be judged to be, in the eye of the world, or in their own sight, Ezek. 37.11. These bones, however they seem to be dried up, must live; and by this breath of prophecy from the Lord, that is to enter into them, they shall once again stand upon their feet, with that firmness and stability, as never to fall more.  
When the command is once given for the spirit of prophecy to come forth in that excellent and powerful way of ministry ; it will first make a great noise amongst the inhabitants of the world. It willbe a voice of noise from the city, a voice from the temple, a voice of the Lord, rendering recompense to his enemies. And after the noise, which shallbe occasioned by this voice of the Lords second appearance, (to the great joy of his saints, and utter shame of his and their enemies) there shall immediately follow a great shaking or earth quake, where in a tenth part of the city shall fall, to make way for the more easy and ready coming together of the dry bones, which will thus gradually become an exceeding great multitude, in excellent order. For first, the sinews and flesh will come upon them, and the skin will cover them above, but no breath in them yet. This is a typical description of the state of the witnesses, who do for a season lie as it were breathless and dead in the street of the great city, spiritually called Sodom and Egypt. But upon the command given to the breath of prophecy, that was called from the four winds, to breath upon these slain, and cause them to live, the breath comes into them, and they live and stand upon their feet, an exceeding great army, even these dry bones of the whole house of Israel, who looked upon themselves a little before, as those whose bones were dried, whose hope was lost, and who were cut off for their parts. For at this time, God will open as it were the very graves of his people, and cause them to come out from thence into their own land, the land of the promised spirit, Emmanuells' land, by putting (after this admirable and extraordinary manner) his spirit within them, that shallbe in them and to them, as life from the dead, causing them to know that the Lord hath opened their graves from them, and brought them into their own land, by virtue of the everlasting Covenant that he hath made with them, and hath set his sanctuary in the midst of them for evermore.  
The Lord in this day will perform the word spoken by the Prophet Micah, (chap. 2: 12, 13.) I will surely assemble, O jacob, all of thee. I will surely gather the remnant of Israel. I will put them together as the sheep of the flock, in the midst of their fold. They shall make a great noise by reason of the multitude of men. The breaker up is come up before them: they have broken up and have passed thorough the gate, and are gone out by it, and their king shall pass before them, and the Lord on the head of them. For the children of Israel shall abide many days without a King, Prince, or sacrifice, image, Ephod, or Teraphim. And afterward, shall they return, and seek the Lord their God; and David their King, and shall fear the Lord and his goodness in the latter days, when the Mountain of the house of the Lord shallbe established upon the top of the Mountains, and the las shall go out of Zion, and the word of the Lord from jerusalem, Esai. 2. And I will assemble her that halts, and will gather her that I have driven out, and her that I have afflicted, and will make of the one a remnant, and of the other a strong nation, and the Lord shall reign over them in mount Zion, from thenceforth even for ever. And nation shall not life up a sword against nation, neither shall they learn war any more. For all people will walk in the name of their God, and we will walk in the name of the Lord our God, for ever and ever. For a small moment I have forsaken thee and hid my face from thee, but with great mercies and everlasting kindnesses will I gather thee. For thy maker is thy husband, the Lord of hosts is his name; and thy Redeemer, the holy one of Israel, the God of the whole earth shall he be called. Behold, they shall surely gather together, but not by me. Whosoever shall gather together against thee, shall fall for thy sake. For all thy children shallbe taught of the Lord, and great shallbe the peace of them. In righteousness shall they be established. They shallbe far from oppression, fear or terror. No weapon that is form against thee, shall prosper, and every tongue that shall rise up in judgement against thee, thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. This is Israel my servant, Jacob whom I have chosen, and the seed of Abraham, my friend.  
These and many more like precious promises we meet with in the Scriptures, concerning a most prosperous and glorious state, that shall visibly come upon God's people even in this world, according to the assurance thereof given unto Abraham, that he in his seed should be heir of the world. All these promises are reducible only to the state of those times that shall certainly be brought upon the stage of this world, when the Kingdom and second appearance of the great God and our saviour Jesus Christ, shall shine forth in its brightness upon earth.  
This is that which is not only promised so very often, and testified by all the Prophets, but was much spoken of and believed amongst the Jews before Christ's coming in the flesh. It was universally received also in the first age after Christ, and all were accounted heretics and deniers of the resurrection that did not acknowledge it. And in that great Council of Nice, called by Constantine the great, it was asserted in an article of their Ecclesiastical doctrine, to this effect; That by foreknowledge God did not make the world in that height of perfection at first, which he intended to bring it unto in the end, because he foresaw, man would sin. Therefore (say they) we expect new heavens and a new earth, according to the scriptures. And then (as Daniel says) the saints of the most high shall take the Kingdom, and there shallbe a pure and holy world, a Land of the living and not of the dead. This David by the eye of faith foresaw, when he said, I shall see the goodness of the Lord in the land of the living, the land of the humble and meek. Blessed are the meek, for they shall inherit the earth, and be clothed, beautified and adorned with salvation. So Esay. 26. The foot shall tread down the lofty city, even the feet of the poor and the steps of the needy.  
This great truth, was thus witnessed unto, then, and afterwards also, till the adversaries knew no other way to avoid it, but by denying the book of the Revelation to be scripture.  
In the beginning also of the reformation in England, in a catechism set forth in Edward the sixths' time, and by him authorized the last year of his reign, that part of the Lords prayer, Thy Kingdom come, is thus commented upon. Hitherto we see not all things put under the feet of Christ; we do not yet see that stone cut out of the mountain without any work or endeavours of man, that is to break and dissipate into nothing the great image described by Daniel, that the little stone which is Christ, may possess and obtain the empire of the whole world, according to the grant of the father. Antichrist is not yet destroyed, whence it is, that we are to desire and pray, that in God's due time it may be done, and that Christ alone way reign with his Saints, according to his divine promises; that he may live and reign on the earth, according to the laws of the holy Scriptures, and not according to the traditions and laws of men, and the tyrannical will of this world. So have we it, in that Catechism.  
Another passage there is, relating to this subject in the same book, upon the article of the last judgement, distinguishing between the end of the world, and the last general judgement, saying, that the holy Scriptures call the end of the world, the time of consummation, the full filling of the Kingdom and mysteries of Christ, in the restitution of all things. It seems but agreeable to reason, that the days should come, wherein the corruption, change, and sin, to which the whole world hath been heitherto subjected, should cease. This shall be done by fire, as gold is refined, by which it shallbe brought to its last and highest perfection. And this, man, the lesser world, shall much more experience, in being freed from the bondage of corruption, and brought into the glorious liberty of the Sons of God. For man's sake therefore the visible frame of heaven and earth shallbe renewed with a much more pleasant and beautiful face or for me, than it had before. But secondly, as to the last and general judgement, the answer is; Christ shall come, at whose voice the dead shall arise, and be made perfect in soul and body. And he shall sit on the throne of his majesty, seen by the whole world, and pronounce the final sentence, upon the testimony of every one's conscience, out of his own mouth. Then the Sons of God shall completely possess that Kingdom of immortality and eternal life, which was prepared for them before the foundation of the world, and shall reign with Christ unto all eternity. But the wicked, which do not believe, shallbe cast into eternal fire, appointed for the devil and his angels.  
This distinction between the days of the end of the world, and the work proper to them (called the last days, and the great day of eternity, or the last judgement) is well explained and cleared by Mr. Mede, who gives the account before mentioned, in these things. In a word, he declares his judgement to be; that the seventh trumpet, or thousand years' reign of Christ on earth, contained therein, is that great day of the Lord, the day of his Judgement, so much celebrated among the Jews in their writings, and from them taken up by our Saviour and his Apostles, not a day of a few hours, (as some suppose) but a continued interval of many years, (wherein Christ shall first destroy all his enemies, even death itself) and shall end with the universal resurrection and and passing of the final sentence, winding up all in the resigning up of his Kingdom to the father, that God may be all in all. Thus the thousand years is no distinct time from the day of Judgement, neither before it nor after; but the same with it, the whole time, during which this great day of judgement does continue, in the very beginning whereof, Antichrist shall finally be destroyed, and not before. These therefore, in Scripture, are called the times of Christ's Kingdom, wherein he will show himself the blessed and only Potentate, the King of Kings and Lord of Lords, and this for the space of a thousand years, in the last period of which, comes the last and final sentence (before mentioned) to be pronounced and executed.  
The reason therefore why the excellent promises (above recited) are not yet performed, is twofold.  
1. The times for their performance are not yet fully come, though very near. But most certain it is (as we have heard) that they shall and will come.  
2dly. Because the seed also to which they are made, is not yet come to be made manifest as they shallbe, in distinction from all counterfeits and false pretenders, which say they are Jews and are not, but do lie. This discrimination, and certain, clear discovery of the true seed of God from the false, will be begun to be made by the ministry of Eliah, or the ministry that shall rise up in the spirit and powers already described.  
This excellent ministry must and willbe attended with a church of saints answerable, which shall consist of the risen witnesses, the dry bones that this spirit of prophecy brings out of their graves, from the four winds of heaven, causing them to stand again upon their feet, an exceeding great army. All of them are to be quickened by the means of this powerful and glorious ministry, with a spirit of life from God, that enters into them, and shows itself to be that life from the dead in them, which is never more subject to corruption. It is unto these also, that God says by a great voice from heaven, (which they are fitted with ears to hear) come up hither, and they do accordingly ascend up to heaven in a cloud, their enemies beholding them; or rather, heaven is brought down into their knowledge and possession here on earth, whilst as yet they are clouded with their mortal body, which (nevertheless) shall at last be changed in a moment, and they not see death. In the mean time, they shall experience their very mortal body freed from the bondage of corruption, and restored to the primitive purity, glory, use and serviceablenes unto the mind, which it had in paradise in the persons of our first parents, before the fall. And to these shall it be given to see the opening of the heavens, long since promised by Christ, and the temple of God that is there, opened also, and in the temple the ark of the Testament, both which (Revel. 15.5.) are put together, and called the temple of the tabernacle of the Testimony in heaven, which in that day shallbe opened; the true tabernacle or sanctuary, which God pitched and not man; Heb. 8.2. In this temple dwelleth the fullness of the God head bodily, the vision whereof is to be made plain to the eye of our sensual part, or to our inward bodily senses, that by seeing the mind of God in such legible characters in the spirit and person of Christ, the like mind may be found and seen in all that are his, who are then to appear in the same likeness, by seeing him as he is.  
That which Christ is, and in spirit shallbe seen to be, as the mind of the father is wrought out in him, the Apostle Paul points out, Philip. 2.5, etc.  
1. He is in the form of God, the WORD of life, who was in the beginning, was with God, and was God. And thus considered, he accounts it not robbery to be Gods equal.  
2dly, In the dispensation of the fullness of time, the same that is in the form of God, is also found in fashion as a man, and is made flesh, with the use of a living soul, in the very earthly and outward senses of it, bearing the form and likeness of the first Adam in his primitive purity.  
3. He that thus descended into flesh, and the lowermost parts of his habitable earth, (in which earthly make and nature, he became inferior to angels, for the suffering of death) is the same that out of this does ascend, and is exalted far above all heavens, by being made in his humane spirit, soul and body, the temple wherein all the fullness of the God head dwells bodily, and a meet vessel to receive, possess, and be the minister of it unto others. He is the WORD of life, the brightness of the father's glory, the express character of his substance, by which this manhood is sealed and made heavenly, partaking with the living WORD, as he is the Angel of God's presence, in whom is God's name. He is the chief and highest Angel, and as such, is head of all principalities and power. And over and above all this, in his archangelicall estate, he is the true Michael, God's equal, the man that is made God's fellow, or second in the same divine throne of glory.  
In these three chief particulars, Christ, the temple of God in heaven, shallbe seen and made manifest, as that which he is and will witness himself to be, in the hearts of all true believers, the sons of his love, that are to be are his likeness, and to be seen with his name and superscription upon them. In this respect it is, that he hath given that commandment, 1 John. 4: 20, 21. that he who loveth God in Christ, love his brother also, which those that do not, will thereby prove themselves liars, if they say they love God. For how can he love God or Christ, whom he hath not seen, that loveth not his brother whom he hath seen? There is a day coming, when that which Christ willbe seen to be in himself, he willbe seen to be also in his members, that shallbe received and gathered unto him, as joint heirs and possessors of his father's love and glory. When Christ, who is their life, shall so appear, they shall also appear with him in glory. They shall no longer remain in their hidden and concealed state, wherein they are judged according to men in the flesh, whilst they live according to God in the spirit. Nor shall they any longer be like Princes walking on foot, whilst Servants ride on horse back.  
Behold then, upon the opening of the temple of God in heaven, the powerful and glorious effects that the ministry of the spirit, flowing from thence, shall produce and be accompanied with, for the making manifest the true Israel of God.  
The Lord himself will descend, first, with the voice of the Archangel, that last and most glorious trump of God, Christ's humanity, as head of the elect Angels, all principalities and powers being subjected unto him, who as he is the Son of man, is made the chief of the angels, and the prime minister of the WORD of life, for food unto them. This beginning of the sounding of the seventh Trumpet, is that which (as hath been said) is the ministry of Eliah, and goes before the ministry that shallbe immediately exercised by the Son himself in his own person. By Christ's revealing himself from heaven, the head of angels, he employs them as his reapers in the end of the world or in the last times, to sever the wicked from among the just, and gather out of his Kingdom all things that offend. He will send a quickening Spirit of life from his presence, that will breathe the breath of prophecy into the holy angels, those voices that are to be heard in heaven, saying, The Kingdoms of this world are become the Kingdoms of our Lord and of his Christ. These voices willbe heard, as it were the voice of a Trumpet, talking with the Saints on earth, and calling them up into the same heavenly converse with themselves, causing them immediately thereupon, to be in the spirit, beholding the throne that is in heaven, and him that sits thereon, as the head of those holy and blessed spirits, who are all desirous to do him homage and worship, refusing to take that to themselves which is due only to their head, and which the saints themselves on earth, would be but too forward to give them, as was the case of John, Revel. 22.8, 9  
Under this ministry and dispensation, the church and every particular member thereof, do become the children that are all taught of God, inwardly, by this heavenly breath or angelical inspiration. For this qualifies and enables them by the sight of the just one, to know the mind and will of God, and to do and fulfil it after Christ, as they see he hath done it before them, with a heart and spirit like unto his, as he is the son of man. And as so considered, he is head of the holy angels, by them speaking to and inspiring the church on earth. He is also the head of that church in God the father, that is above the angels, so as unto principalities and powers, the very elect angels, by the church in this sense, (even the general assembly of the first borne, whose names are written in heaven) the manifold wisdom of God shallbe made known. By these divine men, who are the bride the lambs wife, he will show himself speaking and inspiring the good angels in heaven, to all eternity, and judging the evil and wicked ones into the flames of eternal fire.  
The first of these attainments, is that wherein the lower and common rank of believers (called in scripture, the fullness of the gentiles, compared with the true Jews, God's first borne sons) are gathered into society with the holy angels, into a copartnership with them, in an immutability of righteousness and glory, and so into Christ their head, as into their proper element and sphere, in which they are raised up to live in his sight, and to eat and drink with him at his table, in his father's Kingdom, to all eternity. Over these the second death never hath power. And this is called the first resurrection, which the other sort of believers, those that are the fullness of the Jews, do enjoy in common with them, during the thousand years' reign of Christ on earth. And after that, they have a farther ascent into the life and glory of the second resurrection, which is not to be revealed in the power of it, until Christ have resigned up the Kingdom unto his father, that God may be all in all.  
But during the thousand years' reign of Christ on earth, both these houses of Israel shallbe gathered as sheep under one head and shepherd, into one sheepfold, and shine forth only in the life and glory of the first resurrection, witnessing to the headship of Christ, which he exerciseth over the angels, and by them, over the very church itself, whilst the Kingdom of the son is unresigned by him into the hands of the father.  
The life and glory of both these resurrections (whether as they respect the mind or body of the true saints and children of God, or both) is that immortality which is brought to light by Jesus Christ, the life from the dead, which will show itself in the times appointed thereunto, and translate us at length into eternity, where time shallbe no more. And we are begotten (even while here in our mortal bodies) through fellowship with Christ in his resurrection, unto a lively hope of this inheritance incorruptible and undefiled, which fades not away, ready to be revealed in these last times. Until then, it is in faith only, and the seed of it does beget and produce the two sorts of believers, so frequently mentioned, who now by this ministry of Eliah are beginning to be made manifest, and shallbe distinguished as the true Israel of God, from all strangers and deceitful workers whatsoever, that either love or make a lie.  
The first of these, are in their principles said to be of the common faith, and to have ●●teined the common salvation. Thus Paul writes to Titus, as his son after the common faith Tit. 1: 4. And Judas (v. 3.) says, I gave all diligence to write unto you of the common salvation, to the fulfilling of the scripture, (Rom. 4: 17. Gen. 17.5.) speaking of Abraham; I have made thee the father of many nations, as well as of one nation peculiar, above and besides all the rest. For so Abraham's seed was to be a seed made up of many nations, and a seed of one more peculiarly beloved nation also, that were to be separated to him, to dwell by themselves and not be reckoned amongst the nations that are the fullness of the Gentiles. Abraham is but the typical father, Christ is the father in spirit and truth to this twofold seed. In Gen. 13. and 15. chapters, God promised Abraham, to make of him a great people, numberless as the dust of the earth or the stars of heaven, which he makes good in the fullness of the true Jews. But (chap. 17.5.) he gives an additional seed also, which he there promises him, besides what he promised before, saying, behold, my Covenant is with thee, and thou shalt be a high father of a multitude of nations. Neither shall thy name any more be called Abram, that is high father, but Abraham, high father of multitudes. Hence is it, that in God's everlasting Covenant, there comes to be found salvation for a multitude of nations, common (as it were) to all mankind, if the fault be not in themselves, and not salvation only for one great nation, the Israel that is God's first borne.  
God hath therefore an everlasting love and salvation, which comparatively spoken of, is that which is common and extensive to a numberless multitude, that he saves out of all people and nations, kindreds and tongues, that are upon the face of the earth, who yet are not brought so near to him, as that peculiar nation of his, which he makes a Kingdom of Priests. But they have a portion that is full and sufficient, coming from the hand of their everlasting father, who like to Jacob in the type, hath his specially beloved joseph's and Benjamins by Rachel, the choice delight of his eyes, and hath his ten sons besides, that are also children of his blessing, sons and not bastards or castaways, but such as he owns for legitimate, and makes heirs of his Kingdom. They are provided with inheritances in the land of promise.  
And as there is such an everlasting love and salvation spoken of in the scripture, which is called common in the respect above mentioned, so is there also a common faith and salvation, that is but temporary, begets but such a repentance unto life (as the effect of it upon the mind) from whence there is a turning away again and a drawing back unto perdition. This kind of believers, in stead of holding fast faith and a good conscience, do put away their good conscience, and concerning faith do make shipwreck, being not able to ride it out in the stormy weather of temptations. They do therefore declare by the event, that they never had faith of the right kind, but that the change of mind brought upon them by the preaching of the gospel, and knowledge of the Lord Jesus Christ, amounted but to such a repentance as might again be repent of or turned from, and but to such a faith as might fail, though both were the fruits of the gospel, or good tidings of the work of redemption and reconciliation, wrought in the person of the mediator, as ministered but by the first and conditional Covenant, which obliges the children of it in a debt to the whole law, upon the terms of renewing to them their primitive natural activity and use of their freewill, for the performance thereof.  
Thus Christ gives himself to be the life and reconciliation of the whole world, commanding all men every where to repent, excluding none from this benefit of his death, the atonement of sins past, and after this manner to have faith and repentance wrought in them, if the fault lie not in themselves.  
The same gospel then and blessed knowledge of our Lord and saviour Jesus Christ, is in the ministry and preaching of it, the everlasting gospel, (as accompanied with fruits that end in salvation, and are permanent and abiding) and is also the gospel whose candle may be put out, and candlestick removed out of its place, as Christ not only threatened to the seven churches of Asia, but actually executed, upon their apostasy and unworthy walking under the light thereof.  
And if the scope and intent of the Epistle of Judas be well weighed, together with his expressions, wherein he makes mention of the common salvation and faith once delivered unto the saints, we shall find that he does very evidently set forth the division and contention which did arise in his time, between these two ministries of the gospel, and those that had these differing effects and operations produced thereby upon their hearts. For the same common salvation and change, wrought by the preaching of it, upon the minds of the hearers, which begot in them repentance from dead works, and faith towards God, if it were accompanied with the faith of the right kind, once delivered to the saints, through the power of which we are kept unto salvation, he shows plainly, (v. 20, 21.) that being built up in this our most holy faith, and praying in the holy Ghost, we shallbe kept from falling, and shall keep ourselus in the love of God, waiting for the mercy of our Lord Jesus Christ, unto eternal life.  
But if this faith be wanting, whatever other effects, enlightenings or quickenings, the knowledge of Christ and preaching of the gospel may have upon us, in the judgement of the Apostle Judas, such are to be looked upon as having no more certainty of salvation, nor probability of a good end, than those of the children of Israel, that the Lord saved out of Egypt and the house of bondage, but destroyed before they entered into Canaan; or then those angels that fell, and kept not their first habitation, or then Sodom and Gomorrah; Yea, or then the rejected nation of the jews, by whose wicked hands our saviour was crucified. They stumbled at the stumbling stone, and though they sought after righteousness, yet was it, as it were, by the works of the law; children they were, in whom (as it is written, Deut. 32.20.) there was no faith. Upon this very ground, the church of the gentiles that were taken into the place of the jews, and had God's name called upon them, do run the same hazard with the Jewish church, that is, of being cut off from the good olive tree, when they shallbe found to be but such as have not their standing by the faith that is trial proof. They therefore shall in like manner be swallowed up into a universal and most signal apostasy from the truth and power of the gospel, a little before Christ's second coming.  
It is no marvel then that the Apostle Judas is so earnest in exhorting to contend earnestly for the faith, as it is of the right kind and primitive purity, wherein it was once delivered to the saints, bringing forth those fruits in them that accompanied salvation, and were not to be fallen from. This contention, warfare or battle was in heaven, in the very church itself, between those that had a stronger and firmer birth of grace, and those of a weaker, that was wavering, uncertain, and capable to prove abortive, as not coming of Sarah, the free woman, that is the mother of us all. Nevertheless, in this contest and warfare, the woman that brings forth the manchild, is necessitated to fly for it into the wilderness, though a conqueror, whilst the battle was fought out by spiritual weapons only, in a church way. For when once the secular powers came to exercise a ruling stroke and decisive jurisdiction in the Christian religion, than she betook herself to the wilderness, became solitary and neglected by men. In that wilderness state, the remnant of the woman's seed, that keep the commandments of God and have the faith of Jesus, continue (for a season) trod under foot, and oppressed by their opposite brethren that are countenanced and upheld against them, by the power and strength of the Kingdom of the beast. For having got possession of the outward court of the temple, which is left out, as no longer regarded by God, they become a fit seat for Antichrists throne, a great bulwark and strong hold for the man of sin and Son of perdition, whereby to maintain his war against those worshippers that are so in spirit and truth, and not in word or form only, and whose place it is to officiate either in the temple itself, or in the most in ward and most holy part of it, called the Holy of Holies.  
Having thus distinguished between that which in Scripture is called the common faith, or common salvation, in these its two differing effects and fruits, producing in some a birth of life and grace which is immutable and cannot fail or be fallen from; and in others, a birth of repentance and faith that is changeable, may be repent of, shipwrecked and miscarry; it remains for us to proceed in describing and declaring the second and higher degree that is atteinable in that faith which was once delivered to the Saints, called by Judas, our most holy faith. He seems thereby to intimate, that by the knowledge of Jesus Christ and ministry of the Gospel, faith may be wrought and begotten in the heart, according to a threefold degree, wherein righteousness and true holiness is revealed from faith to faith; from faith of the lowest rank, which is that that fails, to that of the second rank, which fails not, but makes us conquerors, and from thence to that of the highest rank, which gives us power with God to prevail in all things we desire, beyond all we can ask or think, making us more than conquerors, and with Abraham to be called the friends of God. The first is holy, the second is more holy, the third is our most holy faith.  
The most holy faith is that which (Ephes. 3.16.) is said to be granted or given of the riches of God's glory, wherein he hath an inheritance in his saints, (chap. 1.18.) and through which he does put forth the exceeding greatness of his power, towards us that believe, according to what he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly, far above all principality, power, might, and every name that is named, not only in this world, but in that which is to come. So then, according to the power of this exceeding mighty operation of God in that gift of Christ's Spirit, wherein he grants to some Saints to bear a more peculiar likeness to him, the believer becomes so exceedingly strengthened with might in the inner man, so rooted and grounded in love, that he is not only made able to comprehend with all Saints, that are sons after the common faith, what is the length, breadth, depth and height of the knowledge and love of God that shines forth in Christ, as he is the Son of man, made head of all Principalities and Powers, which is the highest image of God, short of the father's naked similitude, in his own proper shape and form; but he is (over and above all this) enabled to know the love of Christ that passeth knowledge, and to behold God in that glory of his, that shines forth in the face of the blessed Trinity, wherein he hath been delighting himself in and with the eternal WORD, from before the foundation of the world.  
Into this glory, Christ in his manhood, as our forerunner, is entered, even within the most inward veil.  
This was the form of God, wherein Christ was found, before he assumed his manhood, and he reteins his manhood both in an inferiority to it and in an equality with it, by reason whereof, Christ as man, without robbery is accounted equal with God. In this state of glory, he is the bridegroom to this most excellent sort of believers, who therefore dwell alone, and shall not be reckoned among the nations, but are a peculiar nation of God's jewels and choice treasure, a Kingdom of priests, his heritage and immediate possession, that as the Tribe of Levi, are made to approach near unto him, in stead of all the first born sons of Israel. These are the 144000, described (Revel. 14.) to be such as have their father's name written in their foreheads, and that are not defiled with women, but are virgins which follow the Lamb whithersoever he goes, and are redeemed from among men, as the first fruits to God and to the lamb; the pure, undefiled bride and spouse of the lamb, that is the only one of her mother.  
These are farther described (Revel. 7.) as those that are the chosen out of every Tribe of the chosen seed of God, by a small certain number of 144000, a royal preisthood, selected and taken out of all the Tribes. These being thus first selected out, how are the remaining parts in and of every Tribe considered? Are they looked upon by God, as the world? as a people left to themselves? No, by no means, but also as Gods chosen people, in relation to the rest of the world. They are his sons according to the common faith, making up the gentile fullness, as the other do the jews. And accordingly, in their gentile fullness, or rather as surrogated jews, (Rom. 11.) have the suitable characters given to them. For (says the Apostle john) after this, I beheld, and so, a great multitude, which no man could number, of all nations, people, kindreds and tongues, stood before the throne and before the lamb, clothed with white robes and palms in their hands, representing their victorious faith, in and under the great tribulations they had and were to pass through, in participation with Christ in his sufferings, for the testimony of jesus, during the reign of the Beast.  
Among these, he that sits on the throne shall dwell for ever. And they will neither hunger nor thirst any more, nor shall the sun light on them, nor any heat, for the lamb will feed them and lead them into living fountains of waters, in the state of the first Resurrection, where all tears shallbe wiped away from their eyes.  
Those then whose hearts are purified by this faith, in either of these two degrees of it, as it is our precious or our most precious faith, (that which brings us into the common state of salvation with the gentiles, that is durable and everlasting, or that which brings us yet farther, into the peculiar privilege of the Jews and first born Sons or God) are the people that properly are Abraham's seed, and heirs according to the promise. And their day of manifestation hastens apace. They have been hitherto, even from the beginning of the world to this day, a seed of hidden, invisible ones, that in all changes of times remain the pure invisible church. And they have all along been kept undefiled, having that birth of God in them which preserus them, that sin does not adulterate their hearts, or alienate them from God, neither can the evil one touch them. Thus was it with the seven thousand concealed pure and spiritual worshippers that God had reserved in a time of universal apostasy and corruption in his visible worship, (in Eliah's time) which never did nor would bow their knee to Baal.  
In reference to this seed, in all ages, is verified that which is spoken by the Prophet Esay, (chap. 1.9.) Except the Lord of Sabaoth had left unto us (that are the visible church, and have the visible signs of God's presence and the purity of his Ordinances amongst us) a very small remnant, (a seed of hidden ones) we had been as Sodom in the height of sinning, and been made like unto Gomorrha, in the extraordinarines of our punishment.  
These are they that God accounts his jewels, the people that are of price and value with him, whatever reproach and disesteem they are in from the world, in all times. These have that faith in the seed of it, by which they are possessed with an ability to do all things for the truth, and nothing against it; and this, through Christ the power of God, inwardly strengthening and bringing them forth into a likeness of ability with himself, to do all things by his quickening of them, as he himself hath done by the father's quickening of him: that they may live by him, as he himself, according to his manhood, lives by the father, who does in him all the works.  
God hath now for near these six thousand years, kept these his jewels by him as a reserved hidden treasure, that he resolus in a fit season to bring to light, and make a show of openly, in the sight of the whole world. In the mean time, he calls them into the secret chambers of his love, and is increasing their faith and patience, under the great and various trials wherein they are with God, strangers and sojourners in and to the world, and to the delights and comforts of it, as all their fathers were.  
This time of hardship and suffering from the world, must not always be their lot. There is a day approaching, wherein the time of their ill usage from the world shallbe no longer. God will have his season to show kindness and love to them and to do them honour in the sight of the whole creation; a day, in which his purpose, and determined resolution is, to make up his jewels, and bring them all together, from all parts where he hath kept them hid and concealed. In this day, he will spare them and show favour to them, as the father spares his own son that serveth him, and in serving pleaseth him.  
And so visible a distinction in this day will God put in the way of the dispensations of his providences, even to the eye of the world, between them that serve him and them that serve him not, between the righteous and the wicked, that every eye shall take notice of it. And it shall have such a powerful effect upon the beholders, that there shall come people, the inhabitants of many cities, yea, the inhabitants of one city shall go to another, saying, let us go speedily and continually to pray before the Lord of hosts; I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. Ten man shall take hold out of all languages of the nations, on the skirt of him that is a jew, saying, we will go with you, for we have heard that God is with you. The jews that they will thus take hold of, willbe such as are so indeed, having the faith that fails not, but makes them the receivers of that anointing which teacheth all things, and is truth and no lie.  
By this heavenly anointing they are in their very principles distinguished,  
I. From those, whose faith is so far from being of the same precious kind with theirs, that it is sure to fail in the most needful time, in the day of temptation and trial, when the winds blow and the rain deseends, and the floods come, and beat upon them. Such faith is of little or no price.  
Secondly. The true Jew, by his faith and anointing, willbe likewise distinguished from those that have no faith, but are unreasonable persecutors of those that have, being void of all right discerning in matters of faith,  
These true Jews and Israelits indeed, are (as we have showed) the two families in jacob's house, children of the same Jacob, but not by the same Rachel, of whom were only Joseph and Benjamin. This distinction in jacob's family seems to be taken notice of by the holy Ghost, (Ezek. 37.16.) where the twelve Tribes are compared to two sticks, or stems, springing out of the same root, as two houses, nations or families of the same Israel. Upon the one stick, the Prophet was commanded to write, for Judah and for the children of Israel his companions, to whom (as we know) the Kingdom and sceptre was assigned, and out of whom Christ according to the flesh, came. Upon the other stick there was to be written, for Joseph the stick of Ephraim, and for all the house of Israel, his companions. For the separated one from his brethren, the exalted one above his brethren, the dreamer, to whose sheaf all the other sheaves, yea, the sun, moon and stars were to do obeisance. To him in a word, was assigned the first birthright, in the double portion of it, the upper and the nether springs, the blessings of heaven above, of the deep that lieth under, of the breasts and of the womb, the blessings of the father that have prevailed above the blessings of his progenitors, in an extent to the utmost bounds of the everlasting hills, that are appointed to be on the head of joseph, and on the crown of the head of him that was separate from his brethren.  
These are the blessings written for joseph, and for all the house of Israel his companions, or of his faith, spirit, and principles. Both these sticks (the two houses or churches of believers and Israelits in deed) are to be made up into one new jerusalem, in Christ's hand. Both flocks are to be gathered into one sheepfold and visible universal church-state of the revealed sons of God, distinguished from all people on the face of the earth, besides. And they shallbe gathered into one universal Kingdom and civil state, that shall bear rule over the whole world. For thus saith the Lord, behold, I will take the children of Israel, (the scattered sheep belonging to this fold) from among the heathen, whither they be gone, and will gather them on every side, and will bring them into their own land, even into the promised new jerusalem state, the new heavens and new earth, wherein dwells righteousness, figured out by the land of Canaan. And I will make them one nation or seed of my blessing in the land, upon the mountains of Israel, and one King shallbe King to them all. And though judah shall be there with his companions, and joseph with his, under distinct writings and enrollings, assigning unto each their lot, yet both shall make but one church and Kingdom, one spiritual seed or nation of Abraham. They shall no more be two, so as to be divided into two Kingdoms, either in church or state. They shall neither envy nor vex one another, any more. They shall be fully agreed, and live in peace, as inhabitants of the same city, the new jerusalem, uppet and lower, as the hebrew word imports, (Ps. 51.) or heavenly and earthly, consisting of sons of a higher and lower dignity, of this man and of that man that is borne there, whether of noble or common degree, all free heavenborn citizens and subjects of one and the same great and universal King. They shall dwell in perfect unity together, and be of one accord as brethren, singing the song of Moses and of the lamb, in sweet harmony and consort, and the stranger and the unclean shall no more pass through this glorious city. For there shall in no wise enter into it any thing that does defile, nor that worketh abomination or maketh a lie, but they only which are written (with the writing that is upon both those sticks ) in the lambs both of life.  
This is the church and civil state, which the ministry of Eliah is to prepare the way unto, as the end to which all the work of restitution which thereby shallbe wrought, does and must tend. This will be effected by the powerful preaching of the everlasting gospel, by a ministry that shall have the tongues not of men only but of angels, filled with the inspiration of the holy Ghost, as also yielding vengeance and flames of fire, as a day of great judgement and distinction that is to be brought and executed upon ungodly men and wilful opposers of that work, by the pouring out upon them the seven vials of God's wrath, like as Moses his ministry did upon Pharaoh King of Egypt, so long as he hardened himself and refused to let Israel his son and his first born go free, and serve him according to his duty.  
By Eliahs' second coming then, (according to the particulars before declared, together with the end itself, in order to which, this ministry of restoring all things is appointed) we are to understand no other than the spirit and power wherein the slain witnesses of Christ shallbe quickened, made to stand upon their feet, and have withal an ascent given to them into heaven, as visible associates and copartners with the holy angels, in their power and great glory, like bright morning stars, and signs of the coming of the son of man, even whilst they are yet remaining in the body, on this side death.  
This second coming of Eliah therefore is not to be confounded with Christ's own personal coming, which succeeds, and comes to give us actually and completely a part in that which (Rev. 20.) is called the first resurrection. The change effected by Eliah's coming, will rather be a transfiguration, then what properly can be called the first resurrection, by which our bodies willbe made like unto that glorious body of Christ, in which he lived on earth, forty days before his ascension, and in which power and glory he is to shine forth, like the sun in his strength, as the brightness of the day of his second coming increases and rises up to its height. For the ushering in hereof, this sign in heaven of the son of man's coming, is to go before, which (as hath been said) is no other than the spirit and power which the slain witnesses, (or the dried, dispersed bones and members of Christ's dead body, his hidden, invisible seed of believers, his church at that time on the earth) shallbe quickened and raised up into, as a heaven upon earth, in the sight of the whole world. The wise or teachers that then shallbe among them, shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for evermore.  
By the power of that faith which brings life and immortality to light, in the minds of those that are true israelites indeed, inhabitants of the new and heavenly Jerusalem that is above, we have declared, that Abraham in type and Christ in spirit and truth, is the father unto two sorts of Sons, that are both heirs and witnesses of what they see and hear from Christ. They are both written among the living in Jerusalem, with a writing that is never to be defaced or blotted out. Some of them are made conquerors, and others of them more than conquerors, through Christ that hath loved them, and caused them to abide and continue with him in his temptations, and to bear a conformity in their minds to his death, (armed with the same mind as he was, for suffering in the flesh) as well as carrying about in their bodies, the marks of the dying of the Lord Jesus. They have heard and received that language of faith in them and to them, with which Paul acquaints us (Tim. 2.2. 11, 12.) If we be dead with him, we shall live with him: if we suffer, we shall also reign with him. Unto this carcase or dead body, the eagles, the fowls of heaven, by a ministry of the spirit of life from God, willbe gathered together. And as a breath from the four winds of heaven, a wind of prophecy and divine inspiration, in the spirit and power of Eliah, shall come forth and show itself in these slain witnesses, where ever they shallbe found, throughout the whole world, and bring them together into one sheepfold of visible government both in church and state. In this posture, it will be found most true, that by fire from heaven, and as the Lords own sword, they shall plead with all flesh, and the slain of the Lord shallbe many, that shall fall under them, in attempting to rise up against them. For in and by this ministry of Eliah, the Lord will come with fire and with his chariots like a whirlwind, to render his anger with fury, and his rebukes with flames of fire.  
When you shallbe awakened to see, by the coming of this glorious ministry of God, what in this day shallbe wrought, not by might, nor by power, but by the spirit of the Lord, the seven eyes which run to and fro through the whole earth, (rejoicing to see his work go on, and taking care that there be suitable dispensations of divine providences to further and advance it, whereof the decision to be made in the valley of jehosaphat will not be the least) than your heart shall rejoice and your bones flourish like an herb, and the hand of the Lord shallbe known towards his Servants, and his indignation towards his enemies. Then shall the thoughts and words of the enemies of God's people, in designing against them, (however hidden and secret, even in their very bedchambers) be known and discovered by this ministry of Eliah, and the Mountains full of horses and chariots of fire shallbe like walls round about the city of God, to defend them. And not only the eyes of the Prophet, the eyes of the inward man of the Saints, or of the spirit of their mind, but the eyes of the Prophet's servant also, the beast on which he rides, the sensual and outward man of the soul, in the exercise of the very bodily senses, shallbe opened to see that there are more with the people of God then can be against them. So shall all fear be removed far from them.  
To the word of this Eliahs' ministry in the hearts of believers, the whole creation shallbe obedient. The heavens at their prayers will shut or open. They shall do greater things on earth, than ever yet have been done, by the power that Christ hath with the father, which in this day he will begin visibly to set on work, and exercise for the good of his people.  
But the great question is, when shall these things be?  
Answer. The sign of Christ's coming is already spoken to, in this ministry of Eliah, which does immediately go before it. And when this ministry comes and reveals itself in power, (as it must in the hearts of all the true Israel of God) it will untie all the knots and difficulties that do yet remain to be resolved, concerning Christ's second appearance, and things to come.  
But when may this second coming of Eliah be expected?  
1. After that Christ in spirit hath as signally been rejected by the generation of Jews under the gospel, (which were surrogated and engrafted in the room of Abraham's natural seed) as he was by that Jewish nation which crucified him at Jerusalem. And when (accordingly) they shall have openly declared it, by the like severe proceed against the true spirit of prophecy, manifesting itself in Christ's witnesses, who by humane laws and bodily punishments willbe suppressed, kept under and put to death, as much as lies in man to do.  
2dly; When this persecution and rejection of Christ in his members, hath had its progress and course with the preaching of the gospel itself, during the six trumpets, from the one end of the earth to the other, which hath shined as lightning from the east to the west; and when the gospel and obeyers of it, shall meet with the sharpest brunt of opposition, so as that the dead bodies of the witnesses shall not be suffered to be put in their graves, during the last three years and half of this hour and power of darkness that is to come upon the church of God's hidden ones, the remnant of the woman's seed, that keep the commandments of God and faith of Jesus. But they are nevertheless helped and much saved from the flood of their enemy's malice, by the like mistake as was that of Herod, who slew all the children from two years old and upwards, hoping amongst them to find the promised seed, but failed. The earth helps the woman. The earthly jerusalem with her inhabitants shall prove a screen to the heavenly Mount Zion.  
3dly. When the wise virgins as well as the foolish, shallbe found in a deep sleep of security, and think the worst past, looking for nothing more but the coming of the bridegroom, before it be yet midnight.  
The witnesses of Christ willbe ready to make account that their 1260 years of suffering under the reign of the beast, is either expired or upon the very point of expiring, and therefore begin to put off their sackcloth, or lay it quite aside, as taking for granted that the time is come, that sorrow and sighing are flown away, never to return more. But they will afterwards find themselves deceived, and that they are but falling into the times of the three last years and half, it being Gods usual and accustomed method from the beginning, to usher in any great exaltation of his saints, with some desperate extremity and calamity, immediately foregoing. And therefore, till after the wise virgin's sun be turned into darkness, and the foolish virgin's moon be turned into blood, the BRIGHT MORNING STAR of Eliahs' ministry comes not. But then, it does immediately follow.  
4thly and lastly; when Antichrist and all enemies of the witnesses of Christ shallbe in the greatest peace, unity and joy imaginable, amongst themselves, at the beholding the dead bodies of the two prophets that tormented them that dwell upon the earth, and shall cry peace, peace, as esteeming their mountain to be made so strong, that it can never be moved. In one word; When the sunshine of their prosperity, peace and power is at the height, and to their thinking, impossible ever to set again.  
Let this suffice, without proceeding farther to speak concerning the two other parts of this great day of Christ's second coming, which willbe dignified with his own personal reign on earth, the THOUSAND YEARS of the FIRST RESURRECTION. Then will he put an end to this very day of his own Kingdom, by his free and voluntary resigning it up into the hands of the father, that God may be all in all: Let me only add this word, that the visible reign of these saints of the first RESURRECTION here on earth, for a thousand years, willbe in the new Jerusalem state, that is to come down from God out of heaven; in a state of beatitude and glory, partaking of the divine presence and vision of Christ their King, in an immutable righteous state both of body and Soul, distinguished from the state of the nations that shall walk in her light, all the world over, and be happy and glorious also, but changeable.  
THE END.   

Mistakes in the printing.  
Page 9 lin. 36. for teams, read terms. p. 21. l. 30. this, r. his. p. 41. l. 32. themselv, r. themselves. and l. 33. trues, r. true. p. 43. l. 26. to as, r. as to, p. 70. l. 21. 3d, r. 2d. p. 83. l. 31. husband, r. husband. p. 84. l. 29. contracted r. contracted, p. 91. l. 3. tempestous, r. tempestuous. and l. 14. eujoy, r, enjoy, p. 95. l. 40. powers, r. power.