I. Of Knowledge in Generall.

THere are several kinds of Knowledg, which may be distinguished according to the Nature of the things which are to be known, according to the diversity of the subject which is capable of knowledg, and according to the various wayes of knowing or receiving in of knowledg.

There is a natural knowledg, there is a spiritual know­ledg, and there is a divine knowledg; as there are na­tural things and spiritual things and divine things to be known.

There is a knowledge of sense (if that may deserve the name of knowledg) in common creatures, a knowledg of reason in the natural man, a knowledg of the spirit in the spiritual man (for in the renewed man there is a re­newed spirit, which hath a knowledg sutable to it self.) and a knowledg of God in the Godhead: God having a knowledg in himself as well as a life, love, wisdom, pow­er, sutable to himself.

[Page 2]Again, there is a speculative knowledg, and an Expe­rimental knowledg: a knowledg by understanding, and a knowledg by experience: a knowledg by viewing the thing, and a knowledg by trying the thing. This ex­perimental knowledg is the better kind of knowledg in this uncertain state wherein we are, but the other is the better in its own nature. It is better by vertue of a cleer understanding to search into the nature of things, then to seek out an experiment of them from sense, what can the judgment of sense add to the understanding? or what a poor understanding is that which needeth to be helped by the judgment of sense? He who truly knoweth (who truly comprehendeth in his understanding) needeth not to experiment: He who goeth about to experiment, dis­covereth the insufficiency of his understanding.

Now there is a double way of knowing in every kind, a double way of receiving in all sorts of knowledg either of speculation or experience. The one is by ascending, The other is by descending. There is arising up into the knowledg of things, and there is a going down into the knowledg of things, according to the state and degree of the person which seeketh gaineth or exerciseth know­ledg.

There is a knowing of God, Christ, and all spiritual things by natural things, and there is a knowing of na­tural things by spiritual things. There is a learning of God out of the Creatures and scriptures, and there is a learning of the Creatures and scriptures out of God. There is a seeing and discovering of God in the Crea­tures, a knowing of him as he appeareth there, as our eye can discern him there, as our heart by experimenting can search him out there. There is also a seeing and disco­vering of the Creature in God; its original, its rise, its progress, its present station, motion, end, is there to be discerned.

[Page 3]This is the excellent kind of knowledg indeed. This is true knowledg, This is ful knowledg, This is certain knowledg, This is perfect knowledg, This is satisfacto­ry knowledg. The other is weak, dark, deceitful &c. and yet that is our only way of knowledg at this present: We have ladders let down to us to ascend up into the Mount by, And so high as we get upon the rundles of those ladders, so far we see into things in the Mount, in­to things that are above both inrespect of there nature and scituation: but we cannot get into the Mount to look per­fectly upon things there, or to look down from thence upon things here below: and therefore we do but slight­ly, not throughly, know either the one or the other.

Speculative knowledg is not to be wholly condemned, it having a necessary use in this our present state, (for we have need of more knowledg in every kind then we can possibly experiment) besides its nature which far excel­eth the other. There is an head in man, There is an eye in his understanding, which is made to be espying out the nature of things. Yet speculative knowledg alone without practise, without trial, without experience, is not altogether so safe in this state of man: His eye be­ing weak needeth this further help, or he may easily be deceived. His head and his heart must go together, yea and both must be rightly guided, or he will be apt to mistake and miscary in every thing.

Miserable is the condition of man without knowledg, without that particular knowledg which his estate and re­lation calleth for. The wise man hath his eyes in his head, but the fool walks in darkness. The motions of the wise man are understanding and orderly, in his own dis­pensation; He knows where he is, what he does, whe­ther his motions tend: but the fool runs on, either howl­ing or dancing, in the path of misery. The wise man hath goverment of himself, and gaineth by every thing: [Page 4] He gains instructions out of his losses, and maketh use of his oppertunities and advantages: He saileth on apace with a fair wind, and maketh the best of a contrary wind: But the fool knoweth neither how to bear a cross, no nor yet to make use of a fair advantage. The wise man in every estate condition and degree, is a kind of God for the fool to honour worship and serve: And it is his great­est happiness so to do; for that is the only means to pre­serve him from the undoing of himself, which his own folly leadeth him unto. There is no valuing of know­ledg in any kind, its price is so great.

And yet, in some sense, ignorance is better then know­ledg. Man hath still eaten too much of the tree of know­ledg, and he must vomit up all this fruit again. It is good for man to have seasons of vanity pass over him. It is better to be filled with wind, then to be quite empty: and yet again, It is better to be emptied of that wind, then to remain full of it. Plainly thus, It is better in reference to this present estate of man, to be full of know­ledg or to be filing with knowledg then to be empty or to be emptying: A state of utter darkness, (to be with­out the light of God, without the light of the Creature; without the light of reason, without the light of Religi­on) is extreamly tirrible to man: But yet in reference to a future estate, it is better to be empty or to be emptying (to be casting into darkness or to be lying in darkness) then to be ful. That misery, seeming misery (in a sense true misery) which leadeth to true happine [...]s, is a far bet­ter condition then that happiness, seeming happiness (in a sense true happiness) which leadeth to true misery.

II. Of Scripture-Knowledge.

The Scriptures treat of two principles, and seeds from them, whose nature, growth, course, and end is the sum of Scripture knowledg. But what was before these, what shall be after these, nor what these themselves are in their root, the Scripture undertaketh not to declare.

The roots or principles which the Scripture mention­eth, are God and the Devil. God who is light and truth, and from and in whom is light and truth; and the Devil who is darkness and a lye and from and in whom is darkness and a lye: He is the father of it. A lye hath its original from the Devil as its principal, as truth hath from God. From the one proceedeth all that is good, from the other all that is evil.

The seeds are the natures and vertues of each of these roots, which they sow in one and the same subject, in in one and the same Earth, in one and the same Adam. First God bringeth forth his Image, his light in him; then the Divil draweth his Image, his darkness over him.

And thus as it was at the first, so hath it been in all dispensations since: First God bringeth forth his light, and then the Divil draweth his cloud over it, wrapping it up in darkness. Thus every dispensation of light, either to the natural seed or to the spiritual seed, which as yet hath been brought forth, hath been overtaken and overcom by darkness.

Darkness brought forth light, or rather darkness was the womb out of which light sprang and was brought forth: Light being brought forth excludeth darkness: Darkness, being excluded, groweth angry and over­cometh light: Light, being overcome, becommeth [Page 6] freinds again with darkness. But where, what is that light; where, what is that darkness, which cannot differ between themselves, nor be overcom by each other▪

The estate and condition of these two seeds, is all along Hierogliphically expressed in Scripture, as in Cain and Abel, Isaac and Ishmael, Esai [...] and Iacob, the Iews and Gentiles, the Gentiles again a spiritual seed and the Jews or natural seed: for none of these were the truth it self, but several shadows and representations of it, un­der which the truth lay, and through which it did some­times a little start up and peep forth. Adam was not the humanity but an Hierogliphick of it, his body was not the body nor his Spirit the Spirit, but an Hierogliphick of each: and the poor weak shadow in coming forth is lost, but the substance, being safe, recovereth its shad­dow again.

The great Lord hath his stay, and his Comedies and Tra­gedies, with there several Acts and Scenes. He bring­eth forth his great principle of good and his great princi­ple of evil; and these have Powers and opperations and circuits sutable to themselves, and sutable to him whose they are, and they act their part in all their limits upon this stay. Now of this the Scriptures treat, bringing forth first God, the principle of light, with his Creation, then Satan, the principle of darkness with his destruction, and so the seed of both and the contest of both to the end, with the several salvations and destructions appertaining to each.

Now mark, God hath two seeds, the natural the spiri­tual, the outward the inward, the humanity the divinity. Both these were sown in Adam, Both these were covered with darkness, Both these are recovered and restored by that which is the substance of each, neither whereof was in Adam but only the Image, and that a natural one too, [Page 7] for the spiritual was reserved for Christ in whom the sub­stance was to dwell. He was an heavenly man in his make and production, as an Adam was an earthly.

This was again written over in Abraham, through whom God produceth and embraceth both the seeds, both the natural and the spiritual, yet suffereth them both to go into their proper Egypts, to go into Captivity, to be slaves, to be in bondage in the land of darkness, and thence again he redeemeth them by his own out-stretched Arm, by the substance of his own life and Power: out of Egypt have I called my Son.

Answerably the Devil hath two seeds (he hath a spi­ritual and a fleshly seed, as well as a spiritual and fleshly wickedness) which he hath sown every where through­out the whole Creation; and it is the meeting of these with the seeds of God which maketh such Earthquakes (their very natures opposing, clashing and fighting like fire and water) and there will never be any quietness till both be taken into their places.

These seeds, I mean each of darkness and each of light, (for there is the outward and inward seed of both) are the one of them the wicked, the ungodly, the sinners, the children of darkness, whose principle is darkness, whose estate is darkness, whose course is darkness, and whose end is death and destruction. And the other are holy, righteous, the children of light, whose principle, estate, course, and end, is life and salvation. And this is it which was pointed at in all the shadows which were cho­sen to signifie it in the Scriptures.

The different constitution and condition of these seeds is such, that the one thriveth and flourisheth in his sin and wickedness, the other fainteth and almost perisheth in his righteousness, only he hath somewhat in hopes, some­what to hope for in the end (which to the other is dismal) Mark the perfect man, and behold the upright, the end of that man is peace.

[Page 8]There is one thing further which would be well ob­served, or it may occasion great mistakes, which is this; God though he be light, yet he hath his proper darkness wherewith he covereth himself ( he clouds himself with thick darkness) and so he doth also his seed: And the Devil though he be the principle of darkness, yet he hath also his light wherewith he clothes himself and his off-spring. But this darkness of God and his seed is light in the root, and the light of the Divil and his off-spring is darkness in the root.

There is a mighty mistery in this, in Gods excercis­ing each of his seeds towards salvation under that which cannot save them, and yet both think they are in the di­rect and certain path of salvation under each. Thus did the Iews or natural seed in their day, and thus did the Gentiles or spiritual seed in their day. But the Lord breaketh each of these ways of administration, and bring­eth about his salvation unto each in a way that they are not aware of.

The seed (whether or natural or spiritual) may be dash­ed and broken, in all the pathes of every administration wherein the spirit of man may be broken, and yet come safe to harbor at last: for the life, which is in the seed or root, in respect of all its shootings up through the natu­ral spirit, and all the motions opperations and several sorts of fruit which it beareth there (whereby it shineth so gloriously in the view of man) may retire or be driven back into the seed or root; yet, remaining there, it is safe in respect of the substance of the promise, though it should lye equally open to the same loss with the spirit of man, in all dispensations which depend upon the moti­ons and exercise of life. That promise which depend­eth upon the nature of the thing, cannot be lost where the nature remains: but all those promises which depend upon the qualifications motions or opperations of the [Page 9] thing, must needs fail where those qualifications, moti­ons and operations cease. Thus there is none at a grea­ter loss then the seed, for there is none besides them have that to lose (None, besides themselves, have that true life, that true sweetness and communion with God to lose which they have) and yet none in their loss are in so great safety and at so great certainty: for that which they lose (being substantial) is not perfectly lost, but retired, shrunk back into its root, where it cannot but strengthen it self, and so spring up again with advan­tage.

Now what children are we in understanding, all our knowledg being but about a dispensation, nay but about the shadow of a dispensation; and yet how short are we in that, how little of truth do we know there!

III. Of Radical or Original Knowledg.

THe Root, Spring, or Original of all things is perfect unity, and being perfect unity is also perfect varie­ty, comprehending all things in it self in intire oneness, how vastly different or contrary soever they appear, when they come forth out of it.

All the varieties and contrarieties in this world, came out of one common mass: All the differences and distinc­tions of Nature, out of one common nature. He who could look upon them there, how closely knit in oneness would he find them, notwithstanding their great diver­sities and antipathies here? but if any could look into the root, how much more one should he find them there!

In this root there are too other roots (as I may so say) two principles, two seeds, two fountains of things, per­fectly one there (yet even there, being and having that which is the cause of all their distance and difference els­where) and yet perfectly different, nay contrary in their [Page 10] springing forth, and in their whole course from thence. The one is of life, the other of death; the one of good, the other of evil; the one of darkness, the other of light; the one of sweetness, the other of bitterness; so that from one spring come those two Fountains, from the one whereof issue the fresh cleer sweet living waters, from the other the putrified muddy bitter dead waters.

The head of the one of these is called God, in which springs up life, the power of life, the vertue of Creation, Preservation, Redemption, Restoration, Salvation, &c. The head of the other is called Satan, because of its en­mity to this in its nature, productions and operations, it striving to swallow up and destroy all the light, all the good, all the sweetness, all the happiness which the other bringeth forth. Now both these as they have their rise, so they have their strength from the root, from which if they were not continually fed, they could not continue their vertues, or go through their operations: The pow­er of life failing in the one, and the power of death in the other, they would soon grow weak.

Of such sprouting forth of different and contrary things from one and the same root, we see emblems eve­ry where dayly. How many contrary designs and parts do flow from one and the same principle of wisdom in man, which are very evident when he gives them a visi­ble being and bringing forth in a Comedy or Tra­gedy.

This name God, Iehovah which gave being, Iah the preserver of breath, Adonai the stay or piller of all things, Zur the rock, and so all the other names of God, are re­lative, referring to the Creature, or opening somewhat of him which refers to the Creature, and is convenient and necessary for it, in its present station and condition. They are not any of them proper, to the root and spring of all things, originally; but only in reference to other [Page 11] things (for not that knowledg which is most naked and natural, but that which is most useful to this present state is alone dispenced) yet by this name GOD, the Scripture doth not only point at this springing head of Power, but at the root it self.

Now as God is a distinct root from Satan, so there is in him life, and no death; light, and no darkness; truth, and no lye; good, and no evil: And such are all his pro­ductions, effects and operations, such is all the seed which he soweth; and all the death and darkness which springs up in any, is from the contrary power; it is from the ene­mies seed, and of the enemies sowing. So that take God thus, there is no darkness, nothing but light in him; no hatred, nothing but love in him, God is love. But now understand under this word God the inmost, the utmost, the universal Root, the root of all roots, natures and prin­ciples, not as distinct from any thing, but as compre­hending every thing; and then it includes death as much as life, darkness as much as light, &c. and excludes light as much as darkness, life as much as death: Indeed there is neither here (but both as much as one;) No light, No darkness; No life, no death; No good, no evil; No love, no hatred, but only one thing which cannot be named, which comprehendeth all these perfectly, and where they all are in such a way as is sutable to the root, but not at all as they appear here.

But of what use is this knowledg now, or what certain­ty is there in it as yet? It is of too deep a nature for our present constitution. We may make our selves drunk with it, and thereby unfit for our present station, but we cannot soberly comprehend and manage it. Such as think to digest it, and thereby to advance themselves above the nature and state, not only of men, but of the highest Christians, are they not in stead thereof thereby humbled, not only beneath Christianity, but beneath man­hood [Page 12] too? For my part I profess I would not (though I fairly might) aspire beyond my present state: That knowledg which I allow in my desires, is that alone which is proper for me where I am. If I were a brute I would not torment and break that my portion of Being in pieces, by aspiring after the knowledg of a man. Nor as I am, do I desire to make my self miserable, by grasping at that which I cannot measure. Had I but a sufficient light and guidance, in the path wherein I am set, it would be enough for me at present, and I could pass on very comfortably with it.

Yet let me not injure these things, since they have been so freindly to me, which I would not willingly do, though they had been mine enemies. I perceive they did spring up in my spirit (with that kind of demonstra­tion which they brought along with them) as a necessary guard in some cases (and so they have been of some kind of use to me, and may to others) more then to satisfie any desire I had after them, or any delight I could take in them.

I shall conclude this, thus. This world is a Stage, where several things come forth, appear, and act their parts. Thus we see them. But we see not what they were be­fore they were formed for this present act on this present stage, nor what they now are in their principle. There­fore all our knowledg and experience is vanity. Hap­py is he who can make the best of this present state of things (since there is no possibility of proceeding further) without turmoiling himself to form it into what it can­not be, or to discover that of it which was never intend­ed for, nor can be exposed to his eye.

IV. Of the Word, the Spirit and Faith under each Admi­nistration, both that of the Law, and that of the Gospel, with an hint at their further tendency.

V. Some few Observations touching the Principles of the Ranters.

AS I have applied my self in general to weigh and un­derstand all things relating unto Religion, so more particularly the nature, rise, strain, and course of these principles; both because they proceeded from persons formerly of eminent profession, and not barely from them, but from them in a broken estate, both which cir­cumstances may challenge from every serious Spirit a more selemn consideration. Now these four things I have took notice of in them from the beginning.

1. Their want of a bottom: These principles want a foundation of truth in the understandings of these persons, insomuch that though the things themselves might pos­sibly be true, yet they cannot be true as they are appre­hended or held forth by them. As for instance, Sup­pose [Page 19] that this be truth, That Light and Darkness, Good and Evil, are all one. Now though they in speaking this may utter a speech which may be truth, yet the manner of their speaking and practising of it, doth manifest that they do not understand this truth; but as it is in them, as it is held forth and made use of by them, it is a lye.

For if they saw the true unity of light and darkness in the root, they would also see its difference: for true uni­ty doth not confound, but comprehend distinction; It is not an enemy unto, but the spring of all variety and con­trariety, from whence they came, and where alone they appear in their substantial fulness. Yea they would not only acknowledg that distinction, but they would also know and observe the distinction which wisdom hath set up here between them in his bringing of them forth: If they had the true light in them, they would know that it were proper and good for them in this present state, to chuse the good, and refuse the evil: That every created eye hath need of some created light to see by; And while they are in this present way of appearance, they would suit themselves unto it. But alas, their practise in these particulars doth too plainly evidence that they have only got some words (some notions or apprehensions) by the end without a true understanding of them.

This eye of our reason, This eye of our mind can ne­ver see things of this nature. He who hath another eye, an eye full enough, large enough, and fully opened, he may well venture to view these things: but this present eye should only be employed about such objects as it is fitted to see. Reason was appointed to see and distinguish the things of man, or such common things of God as he thinks fit to propose to it; but not to peirce into the se­crets of his Nature and Essence: This God hath shut up from man, and his eye cannot search it out. Man with [Page 20] his eye of reason cannot possibly search out what God hath hidden from him, (He that made the eye, cannot he hide from the eye?) it is well if he can receive and make use of what God revealeth to him. Be wise unto sobriety, was an injunction layd upon them who had the advan­tage of a greater light to search into the secrets of God by.

Only one word more concerning this. God hath se­perated the light from the darkness, and what God hath parted let no man joyn, indeed no man can. Man may unite them in his fond fancy, but that will vanish, and man will not be able to make it good: but God will be able to make good that foundation of difference, and that difference thereupon which he hath put between them, which is so firm and strong that they cannot meet toge­ther, unite together or communicate together within those bounds, What communion hath light with dark­ness?

2. Their contrariness to the excellency of nature, either common or renewed. These principles (with the prac­tises which arise from them) are not only contrary to the life and purity of Christ, but also to all that is lovely in the common nature of man: for they do not leave a man fairly open free and unbiassed towards all things, as they seem to import, but they fast bind up all the influences even of common sweetness goodness and righteousness, and also open the floodgates of all manner of unrighte­ousness, and wickedness. I profess seriously, If I knew this most infallibly, that all things were alike, even in that very sense which is by some apprehended, yet if I found such a nature in me as to be and do according to the te­nour hereof, I could not but loath my self and pant af­ter deliverance from such a kind of being.

There are two things excellent in the nature of man in this his present state. The one is, to know that which [Page 21] is above him, To acknowledg his Lord and fear him: The other is to walk righteously, lovingly, and sweetly towards his fellow creatures. This was writ in the heart of man naturally, It was writ over again in that dispen­sation to the Iews, and yet again by Christ. We feel we are men and not God, flesh and not Spirit, and we are to reverence that which is above us, that which we our selves are not, but live from, and yet further want the supply of: yea although we lose the sense of this, yet that doth not take away that obligation which ariseth not from our sense, but from our nature and state. We al­so know that we should deal justly, mercifully, sweetly and tenderly with our fellow creatures. Let us say and think what we please, yet we would be dealt so with our selves, and do not esteem the contrary equal with it. Alas how do we delude our selves by cherishing princi­ples in our minds which the very secrets of our hearts, judgments and consciences cannot but disown! And are they so lovely as they are accounted? Can those princi­ples be very good which shut up or banish, not only a new but the old common excellency of Nature, and open and let loose all the filth and abomination of it? Surely man is forward enough of himself to evil and unrighte­ousness, as also backward enough to that which is good and just, he need not thus egg himself on to the one, and exclude himself from the other, by poysoning his judg­ment (already too much corrupt) with such corrupting principles.

3. Their destructiveness to the present state of mankind. They overthrow the foundation of all sweetness, security or comfortable converse. This necessarily ariseth from the former, for in that they strip a man of all those seeds of ingenuity and civil honesty which are yet left remain­ing in his nature, or any way repaired by outward art, or any inclination to or power of religion, and introduce in [Page 22] their stead seeds of all manner of corruption, they make him fit only for perversness and mischeif incurable and unavoydable. As for instance, He whose very princi­ples allow him to, and justifie him in lying as well as speaking truth, defrauding as well as dealing uprightly, He that can without any scruple rob me of my name, estate, wife, &c. beleeving in his very soul, and consci­ence that he doth therein as well as if he did the contrary, or did forbear so to do, which way can I converse with him, or secure my self from him? This world is bad enough as it is, but certainly did but these principles over­spread it, it would be far worse. It would be a very Hell in respect of what it now is. It would be such a seat of confusion, oppression, and misery, as would make them themselves (from whom these principles sprang, and in whom they do most fully raign) perfectly weary of it. (For such miserable principles are they, that they can only harm them in whom they take place, and others through them, but can in no wise secure, no not so much as them themselves who prostitute all their honour and excellency to entertain them.)

This is most certain, There is no truth nor righteous­ness upon the face of this Earth. Man is so selfish, blind and corrupt in his very root (which all the art of common Nature or Religion can neither rectifie nor sway down) that he cannot be true or just either to his neighbor or himself. But though there is no truth of righteousness, yet there is a shadow of righteousness, whereby the pre­sent state of things subsists, from whence that peace, sweetness, safety, and enjoyment which man hath, flow­eth. Now to break down this shadow, by the substance of that truth which man wants, would be excellent ser­vice: but to beat it down by a lye, by confusion, by darkness, to thrust out this seeming righteousness by real filthiness and abomination, this would both bring desola­tion [Page 23] upon the present seeming happiness of man, and plunge him into a far deeper misery then that wherein he yet is. He that will ascend, let him first descend; He that will through down righteousness, let him first pur­sue, attain and bring righteousness. He that hath and can at pleasure fulfil the Law, may challenge some liberty in undervaluing it; but it very ill beseemeth him to make light of it, who is yet in the strength and power of his nature and condition far beneath it.

4. Their dangerousness in case of mistake. Man is in a weak state, cometh forth with a weak eye, and hath but a weak sight and judgment of things. How many sorts of men do, some or other of them every day, discover themselves deceived in their apprehensions, deceived in their principles, deceived in their practises? Thou who art of this judgment, how many dost thou apprehend de­ceived? how often hast thou thy self been deceived be­fore thou arivedst here? Now suppose thou also shouldst be deceived as well as others, and here again as well as formerly in other things, and that there should at last prove both good and evil, Light and Darkness, Hell and Heaven, the children of Light, and the children of Darkness, &c. what a condition wert thou in? Thou mayst say rashly, Thou must take it as it falls, but are thou sure that understandingly thou canst be content to do so? Alas, the Lord with his engines of misery will be too hard for thee! Thou also wilt be made (with all sinners) to re­pent the stopping thy ears at the voyce of Wisdom, and harkening to the enchantments of thine own seducing spirit, which hath led thee like a fool to the correction of the stocks, for alas thou knewest not that it was for thy life!

The testimonies which Christ gave concerning these things were not light, nor upon light terms. He dealt fairly and [...]lainly, speaking what he knew, whose know­ledg was n [...]ither small nor uncertain: and wilt thou un­dertake, [Page 24] upon a strong apprehension of reason, to over­throw that divine light which shone in him?

The danger of these persons must needs be great: for they do not only practise all manner of things which God, Christ and Nature condemneth, but they do it as good, and they teach others to do so. They call (and that with a loud voice, in the sight of the Sun) evil good, and good evil, darkness light, and light darkness, confound­ing them together and equalizing them both, laughing out of countenance all the wisdom of God in all his dis­pensations, who hath professedly put a difference between them.

Now if these men be in the right, they will have no great advantage, for others will be as safe as they: but doubtless, if they be in the wrong their danger cannot but be exceeding great.

God hath baffled the reason of man in all its undertak­ings, yea and he delights to make the wisdom of it ap­pear folly. All the Imaginations of man hitherto have fallen, and can these stand? My Soul in the inmost judg­ment of it, upon the deepest observation, search, trial, sense and experience, saith; they cannot, but that there must needs be a future estate of things wherein all shall be set to rights, wherein righteousness which hath here been always op­pressed, shall be rewarded, and iniquity which hath as yet flourished shall pine in pain and misery: as also, That the present life and happyness of man consists in union, and com­munion with light, in the several kinds and degrees of it, pro­portionable to his estate, and in a separation from darkness in the several kinds and degrees of it.

My advice therefore to all persons (for their own good and safety) is, not to run away with notions and ap­prehensions of things, but first to measure them: And he that is not able to measure them, let him not receive them; but let a man only receive what he is able to mea­sure. [Page 25] What the eye of the senses can truly judg of, they may acknowledg; and thus may the eye of reason do also: and as for the eye of the spirit, though it be cleerer and stronger then either of the other, yet it is not safe for it to proceed further then so: It will be as dangerous for it to receive beyond what it can understandingly judge, as it is for the eye either of sense or reason. Now tell me, He that in sensible things shall conclude all one, and not understanding himself shall venture to eat or drink poyson in stead of good, and proper nourishment; or He that in things of reason shall do the like in their kind, what palpable and irrecoverable dangers doth he incur hereby? Nor is the hazard or damage less in things of a spiritual nature and concernment. Let him therefore that is in this present state of weakness, in dan­ger of miscariage in his apprehensions and motions, and liable to misery thereby, (I say in pity, love, and ten­derness to him) Let him take heed, and not make his eye useless by entertaining such a beam as will exclude, or such a mote as will interrupt the truth and cleerness of his sight.

VI. Of the Various false New-births and the true one, which are distinguished by their root and nature.

THere are two ways of distinguishing the things of God; The one by the root from which they spring, The other is by the nature which they receive into themselves from their root. All the Religion of man, all the life that man is capable of, cometh from a fleshly root: and when it is sprung in him, it is still but fleshly in it self or in its own nature. The truth of God, the true nature of God springeth only from the spirit of the Lord, and [Page 26] remaineth spirit wheresoever it springs, transforming and making that also spiritual which is truly united to it. More fully thus;

There are two seeds which spring up in this world, The natural and the spiritual, the earthly and the heavenly, the seed of this outward world or nature, which seed is Adam, the seed of another world, of a more inward world or nature, which seed is Christ. Proportionably, there are two Mothers, Wombs, or Roots, in whom these seeds are begotten, wherein these seeds are conceived, and from which they spring, which are Hagar and Sarah, the Ieru­salem below and the Ierusalem above, Nature, and Grace, or the spirit of this world, and the Spirit which is of God. In these the seeds are hid, and out of these they arise; the one from the one, the other from the other. The fleshly seed comes from the fleshly mother, out of the fleshly womb, from the root of flesh: The spiritual seed cometh from the womb, and out of the root of the spirit. Nor do they only proceed from the root, but they also partake of the nature of the root, each do of that root from which they spring: so that that which springs from the Earth, from the flesh, from the root of this common nature, is of the Earth, is of the flesh, is of this common nature; and that which springs from the root of the Spirit of God, is spirit with that spirit. Yet more largely;

Every thing is and acts according to its root. The whole nature, course and end of every thing is answer­able to the nature of its root. According as the root is from which the seed of the tree springs (for the tree grows up from a seed, and that seed comes from a root) such is the nature of the tree, such is the estate and condition of the tree, such is the fruit of the tree, and such will be the end of the tree. This is a general truth, but particular­ly in this place applied to Religion, All things in Religion are according to the root from which they spring, All things [Page 27] in Religion may grow upon any tre [...] (whether natural, artificial or spiritual) but that which distinguisheth them in their root. Now there are two great roots (as there are two great conditions, two great courses, two kinds of fruit, and two great ends of things, so there are two great Originals of things,) Nature and Grace, Flesh and Spirit, God and Man: There is the earthly and the heavenly root, the sinful and the holy root, the humane and the divine root. These roots as they are in us have each of them their own rise, their own nature, their own properties, their own fruit, their own course, their own end. The fleshly root in us hath a fleshly rise, a fleshly nature, fleshly properties, is in a fleshly estate and condition, runs a fleshly course, brings forth fleshly fruit, and tends to a fleshly end, viz. to corruption: The spiritual root in us hath a spiritual rise, a spiritual nature, spiritual properties, is in a spiritual estate and condition, brings forth spiritual fruit, and tends to a spi­ritual end; He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. This is that which putteth the great difference between things, making the one happy in their misery, and the other miserable in their happiness, namely the difference of their roots: The high, the flou­rishing estate of some, in all manner of knowledg, in all manner of enjoyments comes to nothing; the low, barren, desolate estate of others is very precious, because of their different roots: Babel is unlovely in her greatest lustre and glory, even when she is built very high, and adorned with the greatest spiritual riches, magnificence and beauty; but Sion is lovely in her greatest ruines & desolations, even in her very dust, and all upon this ground, because of their se­veral natures which they have from and which are fed by their several roots in all their changes: It is the root of the flesh from which Babel springs, and by which she is exalt­ed [Page 28] and adorned in her greatest seemingly spiritual glory; it is the root of the spirit which begets, brings forth, and feeds Sion even in her lowest ebb and diminution. So that mark now, you shall finde the same things in both: All that you can finde in Sion you may finde in Babylon; there is not any knowledg, there is not any practise which the spirit of man cannot take up, nay and perhaps go through with better then the seed; but yet there is a vast difference, they are still of a different nature, which difference floweth from the difference of the root. Therefore if a man will in­deed know his estate and condition, it is not to be done so much by considering of any thing that is in him, or of any thing that floweth from him barely in it self, as to search out thereby and therein the root from which it proceed­eth. Not so much to conclude, I am safe because I repent or beleeve, but to find out the true root from whence these flow, & to seek for the true nature in the things themselvs.

To make this to be more manifest, I shall instance in some things of the greatest consequence, and shew that the distinction among them doth arise from the nature of their root, as particularly in these, 1. In Regeneration, 2. In Know­ledg, 3. In Repentance, 4. In Faith, 5. In Love, 6. In Expe­rience, 7. In Liberty. All which may grow from each, from the root of mans nature dressed and purified, and so be fleshly, or from a new nature from the new creation of God in Christ, and so be spiritual.

1. For Regeneration. You will say, for a man to be born a­gain, this is the greatest evidence of life that can be: yea but Regeneration it self is according to the nature of the root. Mans spirit may enter into the womb of flesh, and there be born again, so saith Christ here (speaking of regeneration, speaking of the second birth) that which is born of the flesh is flesh. A man may be new born in Religion by the flesh, that is, by the use of his own wisdom and reason, of serv­ing and considering the things that are discovered by [Page 29] God in his dispensations, especially if they be held out ve­ry cleerly and miraculously as the case was here: Any man who had been ingenious might have acknowledged what Nicodemus did here, That Christ was a teacher come from God, and so consequently that there was just ground to re­ceive his doctrine and beleeve in him. Now that regenera­tion which ariseth hence, which is from flesh, which is from the use of any wisdom, reason, understanding or power in man, it is according to this root, it is a change of flesh from flesh into flesh, it is all along but a fleshly change, it is not the change of a mans spirit into a new nature, but only a change of the shape and form of it: The man indeed seems mightily changed unto himself, new-born, new-made, he is not what he was, but a new thing, hath new thoughts of God, new desires towards God, new hopes, a new life and conversation, and so it is with him in a kind, in a sence he is not what he was, he is new; but all this newness is but the newness of the flesh, it is but the putting on a new garment, a new dress on the old man, on the old wisdom, reason, understanding, ingenuity and integrity, which be­longs to the nature of Adam, and may easily be found in that nature, where it is any thing awakened and polished.

But now that regeneration which is from God, that man who is brought forth again in the womb of his spirit, that man who hath a new root from the seed of his life, this change is truly spiritual, this man is truly spirit: cast this man into what shape and form you will, he is still spirit. The other mans Religion consists in his form, (which the sweetness and ingenuity of his earthly principle feeds it self in, and exerciseth it selfe about) so that take away his form and you take away his Religion; but this mans Religion consists in the nature of his spirit, in the na­ture of that root from which his spirit came, and which it is one with.

2. As touching Knowledg. Knowledg is the next thing [Page 30] to the new birth: when a man is new born in any kinde, he is still brought forth into a new light; in which he is to live, according to which he is to move and act, and by which he is to be perfected. Now the spirit of man may be brought forth in any kind of knowledg; light of every sort is surable to his spirit; and according to the breaking of it forth, still he can take it in. Indeed what can more fully distinguish the Children of light, then light; and yet what light cannot the spirit of man, the Child of darkness transform himself into? what truth, what mystery can be revealed, which the spirit of man cannot suck in? Though I had the gift of prophecy, saith the Apostle, and un­derstood all mysteries, and all knowledg, &c. and wanted love, implying the possibility of such a thing. There is a rationa­lity in all the things of God, which the reason of man may reach, especially if it be assisted by God, and yet that man not have a divine root in himself, for want of which his knowledg cannot be call'd truly divine, though it be from above. The things themselves may be from above, the discovery of them to him may be from above, yea he may receive divine help in the receiving of them, and yet that in him which receiveth them may be but flesh, and may receive but the flesh of them. Man receiveth but the rationality, but the outward nature▪ but the external knowledg of the things of God, not the inward substance. So that all his knowledg in heavenly things, wherwith he abounds, is but fleshly; it is not true knowledg, it is not the knowledg of the truth, it is not true light, it is not the light of the Lord, it is not the light of a spirit lighted from the Spirit of the Lord; but a light of man, or if you will, a fleshly light of God, at which man hath lighted his fleshly spirit. All the light which mans spirit is capable of in the things of God, doth not argue life, doth not ar­gue truth to accompany it, because it may be borne of the flesh, and so be fleshly; nay indeed is, and cannot but [Page 31] be so: All his knowledg of God, of Christ, of Sin, Death, Hel, of life, salvation and happiness, and the way to each, &c. be it never so cleere and never so full in the heart, yet it is all but fleshly, because it is in a fleshly spirit, proceed­ing from a fleshly root, and can give forth it self, but according to its own nature, and can be received in, but according to the capacity of that which receiveth it. As man who receiveth these things into himself, springs from a root of flesh and is flesh, so that which he receiv­eth of the things of God, is but fleshly: He himself un­der all his spiritual changes (as he accounteth them) and with all his spiritual notions, is but flesh.

But now he which is spirit, all the knowledg which he hath is spiritual; the least degree of his light is spiritual: He that is born of the spirit is brought forth into the true light, into the light of the spirit, where he seeth and dis­cerneth the things of God in their own true nature. He knoweth the true God, and his very Son Iesus Christ, He knoweth the true Death, the true Life, the true Resurrecti­on and Glory of the Son, yea he learneth and knoweth, in his own order and place, all the truths of God, not as they are held forth by each man, but as they are in Ie­sus. Let knowledg come never so fleshlily clothed to him, he thrusts off all that is flesh of it, and receives in no­thing but spirit: whereas the other, let knowledg come never so spiritually to him, receiveth in and can receive in only the flesh of it.

3. For Repentance, which is a dying unto sin, which is natural unto him that is new-born and brought into the light. This the spirit of man can do too, and cannot but do; Every change in him from every kind and degree of corruption (whereof there is dayly occasion ministered unto him) causeth repentance. Mans natural spirit, opened to see it self, cannot but repent, it cannot but make him loath himself, his own nature, his own state, [Page 32] his own course, his own end. What man, had he the view of himself, of his spirit, could forbeare abhorring the nature and state of it? There is that in the nature of man which cannot but turne from that corruption which he hath contracted, with all the concomitants and effects of it: so that were but the nature of man awakened, though there were neither Heaven to reward nor Hell to punish, he could not but loath sin, though this is also true, that now by the power of his corruption it is become a new nature to him, and so he loveth it, and would not be rid of it: yet there is the relique of somewhat at the bottom of it, which is his first and truest nature, which hath a contrariety in it hereunto, and which upon oc­casion of being stirred at any time, discovereth that contrariety. But for all that, the spirit of man doth on­ly repent fleshlily, I say this Repentance let it arise never so high, and be heightened by never so many fresh disco­veries of God and spiritual considerations, yet still it is but fleshly: for that which the light of God discovers and stirs in the nature of man, is but of the nature of man.

But now, That Repentance which ariseth from a true root, from a renewed spirit, from a spirit changed into the nature of the seed which is sown in it, this repentance be it never so low, let it be never so thickly, deeply and darkly covered with a seeming approbation and justifica­tion of sin, yet the thing it selfe, the repentance it self is spiritual, It coming from a spiritual root must needs be spiritual, notwithstanding its contrary black appear­ance, as the other notwithstanding all its light, bright­ness and glory, is but carnal.

4. For Faith, which is the new life. Mans spirit doth naturally beleeve (though his Faith is but occasionlly drawn forth▪) Seeing his danger, his misery, he cannot but lean upon that which is held out to him as his proper rescue, releif and support. Let God in Christ be dis­covered [Page 33] to be the only fortress, man cannot but run thi­ther. And yet his Faith and all his motions in this kind having but flesh, having but self, having but his own na­ture (viz. the nature of the first Adam) for their root, what can they be but fleshly, but of his own nature, but of the nature of the first Adam? Nicodemus here could not but run to Christ, acknowledg Christ, beleeve on Christ, but what saith Christ to him? Ah poor Nicodemus, that which is born of the flesh is flesh.

To open this a little further, because it is the main thing whereupon all dependeth, If either the nature or object of faith be mistaken, the miscarriage is most cer­tain, therefore there is need of great wariness here; Now to make this truth asserted here, appear the more evident, I shall add this consideration following.

The nature of man came from the nature of God, (If you should stumble at this expression, and say it came from his Will, yet sure you will not deny his will to be his nature:) And as there was at first, so there is still a natu­ralness between God and man, though not so open and manifest. God doth naturally take care of man, and man doth naturally depend upon his God. Were the heart of God but opened, we should see there that from which the nature of man did flow, and his love unto man and care of him even in his broken estate; and were the heart of man but opened, we should read there dependance and confidence upon his God. It is his very nature, though at present he be exceedingly turned out of it by an heap of corruption; but let the light and discoveries of God break in upon him, they stir up this again in him presently: only indeed his corruption is so strong that he cannot come off cleverly in any motion of this kind, but his heart and na­ture stands towards it. Now is not this evident, That whatever is in the nature of man, may be drawn forth, and that what is thus drawn forth from the Nature of [Page 34] man, is but natural or fleshly? It is natural to man to look out for help, and as natural to him to trust that which is discovered to him as proper and willing to help him: And this faith, though it be awakened, and stirred, nay as it were begotten in him by divine means, yet that doth not argue it to be divine. That which the spirit of the Lord by his warmth and quickening vertue awakeneth in and draweth out of the fleshly root (notwithstanding his divine breathings and influences upon it) doth not there­upon become Divine; though it is easie for weak man, who is not acquainted with such kind of things, without much questioning to account it so.

But now, That faith which proceeds from a new na­ture, from a new birth from God, John 1.12.13. from a spiritual root, that must needs be spiritual. I shall not need to insist upon the rest, I shall therefore only mention them.

5. For Love. There is a love in the nature of man, which doth naturally flow forth towards that which is lovely to the eye of his nature: Now God and his Christ, having all the excellency in them that is taking to the eye and heart of man, and much more, upon the discovery of this unto man, how can man chuse but love them! yet this arising frō the nature of man, upon such a discovery as his nature is capable of admitting, is but according to the root, it is but natural, it is but fleshly. But that love which proceed­eth from a new life, that love is of a new nature, even of the nature of that spirit out of which it shoots.

6. For Experience. Man may have many experiences in a natural way of religion and devotion, or in any dis­pensation wherein he is placed; Experiences of God, ex­periences of his own heart, experiences of the nature of things, (the people of the Jews had many experiences of Gods owning them, and care of them, &c.) And yet these also are according to the root. Those experiences [Page 35] which the spirit of man, the nature of man, the under­standing of man gathereth and comprehendeth, they are but experiences of man, they are but experiences in and according to the light and nature of man: Those expe­riences alone which are gathered by the nature and obser­vation of the new life, they only testifie the truth of, and they alone are usefull to that life.

7. And lastly, For Liberty. True liberty is a very sweet effect of the light of the Gospel. The spirit of man in this present state of nature, is commonly bound up in darkness (every mans darkness is his prison) whom light doth set free. Now as mans spirit may receive the light of the Gospel (after a maner the spirit of man may receive that light which is held forth in the dispensation of the Gospel) so mans spirit may come forth into liberty, into great liberty, he may feel himself free from all his bonds, yea this freedom may be so large and clear to him that he may be able to say in his heart, all things are lawful for me: and yet all this may be but the liberty of mans spirit, and another that seems to be in all maner of bonds, may have the true freedom, for the one is true, though but in its birth or seed, and the other is not true, though in its greatest growth and flourishing.

The substance of all that truth is in God, whereof in man there is but the weak dark shadow: He therefore that is begotten by God (he that flowes from the generative vertue of his divine nature) is begotten in that substance; but he which is begoten by man (or that which is begotten in man by the purest and exactest strain of the human spirit, either his own or any others, though with the grea­test furtherances and assistances even from above) is be­gotten but in some part or other of the shadow, which when the substance appears, cannot but vanish, pass away, and prove a lye so far as it was taken for the truth; for the purest extract that can be raised, even by God himself, out [Page 36] of the spirit of man, is not the thing, but the shadow of it. But now there is the truth in the seed in weakness, as well as the truth in growth. The greatest perfection of the spirit of man is but a lye, so far as it takes upon it to be the truth; for it is but a fleshly image of truth, it is not truth it self: All the Repentance, Faith, Love, &c. which the spirit of man can possibly be raised unto by any thing that can work upon his spirit, is but a shadow of that Re­pentance, faith, love &c. which is in the nature of God and floweth from the nature of God (for there is in God a tur­ning from that which he calleth to our spirits to turn from which is Repentance, and adherence to and confidence in that which he calleth to us to cast our selves upon, which is faith) but is not the thing it self. But now the seed, and that which is in it and cometh from it, even in its greatest weak­ness, is truth: That Repentance, that Faith, that Love, &c. that floweth from this nature, from this life, is of this nature, is of this life. The meanest the lowest thing that is born of the spirit is spirit, even in its lowest state, in its lowest kind and degree of motions; and the greatest the highest thing that is born of the flesh, even in its greatest height, in the utmost degree of all its spiritual exaltation, exercise and motion, is but flesh. One man may run with much quickness and cleerness through all dispensati­ons, and be wonderfully raised, and yet remain but flesh before, in, and after all; Another may be in the lowest form of the lowest dispensation, and yet be spirit there.

It is true these things forementioned are all of them ef­fects (or at least concomitants) of the Gospel. Man, dark man, hears no news of a new birth, of the knowledg of God, of Repentance, Faith, &c. But yet where the Go­spel cometh, these things so far as they are in the nature of man, are awakened and heightened, Partly by Satan there­by to keep out the truth (for hereby he cozeneth and deceiveth men, making them beleeve they are [Page 37] new men, whereas they are new only in respect of what they outwardly were, viz. in respect of the form or shape wherein their spirit was, but not in respect of their inward nature) and partly by God, to make a proof or trial of the spirit of man throughout: At first God tried him in his whole or sound, and now he trieth him in his broken estate, in all the several changes he can undergo there: Therefore doth the Lord not only draw forth what is in him, but also add thereunto by gifts and assistances from above, that at length he may give forth a compleat experiment of man, what he is or what he can come to. And although these experiments be not of use to the nature and eye of the Lord, to further his sight or knowledg; yet there is a nature and eye to which they are very useful, yea necessary, to which nature and eye the Lord is engaged by his nature, to make them manifest in such a way, manner, season and proportion as his nature and theirs require.

For the better illustration yet a little further, both of this truth in general and of these particular instances, Take notice of this threefold distinction of the spirit of man, or carefully observe, and distinguish the spirit of man in this threefold estate or condition. First, in his na­tural growth. Secondly, in his Transplantation. Thirdly, in his spiritual Renovation.

1. There is the spirit of man in its natural way of growth. The spirit of man naturally inclineth towards excellency: There is indeed a bulk of corruption which hangeth about him and turneth him aside, but his own spirit disrelish­eth it, and he wisheth he were freed from it, and made to be in himself that which is naturally excellent. This is the heart of every man by nature: He would serve God, he would enjoy God, he would be just and righteous to men; It is the corruption which hangeth about his na­ture, and is grown so strong and prevalent that it is now [Page 38] become his nature, which maketh him otherwise, but in his root, in his principle, he is not so: and he thirsterh to be delivered from this bondage of corruption which thus turneth him aside from himself. (The natu­ral spirit of man, which is the principle part of the Crea­tion, cannot be excluded from groaning with the rest of the Creation under that load and burthen of vanity and corruption which lyeth chiefly upon it: in it self there­fore it is no friend thereunto, but unto that which is su­table to its own nature.)

So that now whatsoever carrieth a stamp of excellency upon it (as all the ways of righteousness towards man, and all the ways and Institutions of God concern­ing his Worship do) man cannot but aspire after and en­deavor to conform himself unto: For though man can­not see the particular Wisdom of God in his dispensations and institutions, yet withall he cannot but see that he want­eth his light and guidance, and that it is proper for him to observe and obey his pleasure and commands, with­out his particular understanding the reason of them.

Hence it cometh to pass that man springeth up, and flourisheth in any way of Religion wherein he is set. It is so natural to him to love God, to trust God, to seek after and follow his directions, and man is so sensible of the reality of his spirit herein, that there is no beating him out of his apprehensions concerning the relation between God and him, or concerning the truths of those ways wherein he worships and serves him. He findeth that he doth naturally incline to God, and desire the knowledg of his ways, and he cannot but beleeve that God doth as naturally incline to him and guide him in his ways. (It is true, There is that in the present nature of man which hateth God; but this is also as true, There is that in the nature of man which lov [...] that root of excellency in God from which it came at first, and which is still its life, [Page 39] hope, desire, and perfection.)

And though man naturally fall into that way and form of Religion in which he is educated, yet so far as any thing can be held out to his understanding and reason, ei­ther further in, or different from, what he hath received, he cannot but endeavor ingeniously to weigh it, and be ready to give up himself to be changed by it, so far as it approveth it self weighty. So far as any one falls short of this, he falleth short of being a man, and his own spi­rit will justly condemn him therein.

Now how many changes by this means may man be brought into in Religion! His eye and understanding is so shallow, that ever and anon different discoveries may be made unto him both concerning outward wor­ship, yea and also concerning the spiritual nature, exer­cises and practises of Religion. His old way, his old ap­prehensions may be made appear to him to have been but vanity, and somewhat more new and more seemingly substantial may be represented to him. Poor weak-spi­rited man is fit only to be baffled and made a fool of: Fain he would betake himself somewhere and fix, and so he may for a time, but afore he is aware somewhat stronger will shake it, somewhat cleerer will dispose it; which if he doth but open the eye of his nature and rea­son, he cannot but let in; and if he do not, he is but a brute and not a man, and maintains his own standing bru­tishly, not rationally; which though it may occasion some brutish ease to him at present, yet will prove his loss at the upshot. But that man who is truly a man, being industrious to search out the mind and will of the Lord, and quick to take in that light and these discoveries which in various kinds and degrees of rays are darted forth, can­not chuse but undergo many changes, both according to the diversity of these discoveries and according to the dif­ference of his own capacity, both which dayly alter. [Page 40] Man is still growing and his light in every kind con­tinually changed, how then can he himself escape changes! And that man which is truly ingenious (giving every thing scope in his spirit according to the nature and vertue of it, searching into the Scrip­tures, praying for the help of God; and embracing every beam of light so far as he can find it to be so) how high may he grow in Religion, and yet the root of mans nature, may feed him in all these desires and in all these endeavors! We mistake when we think mans nature inclineth him only to corruption; No, there is a root in him that inclineth him to Reason, to Righteous­ness, &c. which did he give scope to, the Lord would bless in its way (though this were no step or degree towards the new life:) The image of God in man is broken, but not annihilated. There is still a true representation of God in him, though in much darkness and confusion: The image of God may still be found in man though un­der an huge heap of rubbish: and if God at any time stir this, it cannot but appear more, and act towards God and after righteousness and excellency; yea if the Lord dung and water it much it will shoot forth very far, and grow very large and high in knowledg, faith and obedi­ence due to God either under the Law, or under the Gospel.

2. There is the spirit of man transplanted by vertue of a dispensation from God. There is not only the spirit of man growing, as well as he can, on his old broken stock from his old decayed root: but there is also the spirit of man taken out of the old stock and grafted into a new Olive-tree, by the power and vertue of a dispensation, in so much as he los [...]th the scent of his old corruption, and tasteth of the sweetness and fatness of this new root. Yea he hath by this means a new Spirit, a new Life, a new Power; This or that particular dispensation of God [Page 41] seizing upon him, by the vertue which it hath in it and carrieth with it, maketh him new in the world, yea and new in himself: so that by the influence of that dispen­sation, yea and according to the outward measure of it, he may be a new Tree and bring forth new fruit unto God. We have two great instances of this, the one in that nati­onal people of the Iews, the other in the converted Gen­tiles.

The Iews, they were transplanted from among the rest of the Nations into Christ who was their Olive-tree, ( Rom. 11.17.24.) out of which they grew: They had a Life within, and a light without beyond the rest of the world: They had the mind of God, the guidance of God, the protection of God, the instructions of God, &c. and so they might well go further in the knowledg and practise of Religion then other Nations could.

After them the Gentiles, some of the Gentiles, some of all Nations among the Gentiles were transplanted in their stead, yea and were put more within the root, receiving a stronger influence from it then the Iews did: They had a further degree of light, life, power, &c. held forth and ad­ministred to them, whereby they might proceed much further then ever the Jewes could. Their state, kind and degree of growth in Religion, was very great, above the Jewes, which did arise from the advantage of their dis­pensation.

1. They had thereby a deeper discovery of light then the Jews: they had a deeper, more inward and spiritual open­ing of the things of God in them and upon them, then ever was dispenced to the Jews: Those things which were dark and mysterious in those discoveries of God to the Jewes, were manifest and plain in the light held out to them.

2. They had a stronger life. As that which God held forth to them was spirit, so that which God brought forth in them was spirit (for so it was in compare with [Page 42] that which was held forth to the Jewes, and that which in was brought forth in the Jews.) They had a life them (in and by vertue of that their dispensation) fit to receive that strength of life which God held out to them. All the life of the Jews was but death, to that life which the Gentiles had by the Gospel.

3. They had a more abundant power. There was a power which did overshadow and accompany that outward people of the Jewes, The outward power of the Lord (as I may so say) did great outward things for them: But now, There was an inward power of life dispenced to the Gentiles, so that they found the very power of the life of the Lord dwelling in them, and the Spirit of the Lord (the very power of the spirit of the Lord) dwelling in that life. Nothing was too hard for that power to do, which hovered about the Jews; Nothing was too hard for that power to do which dwelt in the beleeving Gentiles, but a beleeving disciple might be able to do all things through Christ feeding his spirit with life within, in the dispensation of the Gospel.

4. They had a greater union with Christ, and a grea­ter presence of Christ among them. Christ was more in them, Christ was more with them; They were more in Christ, they were more with Christ then the Jews were. It was the same root into which both were received by its opening to each, but the dispensation or manner of receit was far different. It was the outward part which opened to receive the Jewes, It was the outward part into which they were received: It was the inward part which open­ed to receive the Gentiles, It was the inward part into which the Gentiles were received. Though this also be true, that the Beleevers among the Jews were received into the inner part, and those which beleeved not among the Gentiles were received but into the outward part.

The Jews had a kind of of union with Christ, a presence of Christ, a participation of Christ, as is evident by the [Page 43] Ark among them, and by the Manna and Rock in the wil­derness which accompanied them, which Manna was Christ, and which Rock was Christ, ( They did eat of that spiritual meat, and drink of that spiritual drink, 1 Cor. 10.3.4.) They had also a light, a life and pover in the Law leading them to Christ, All their sacrifices and ceremonies taught them Christ, and therein any that were any way skilfull could not chuse but read the Messiah. But now in the Gospel there is a cleerer manifestation, a fuller union, a richer life, a more mighty power, a more inward and divine light, a light of the Spirit of the Lord, and a presence of the Spirit in that light.

Yet this also may be sown and grow up in the spirit of man, where having not depth enough of earth for it to sink into and be nourished, it must needs wither and dye. The light of God sown in the Jews cannot live there, for alas it is but the spirit of man there in which it is sown, and that cannot feed the mighty life and spirit of the Lord; It naturally receiveth in but what is sutable to it self, and if any thing more be forced as it were upon it, so that it can­not but admit it, yet upon advantage of the disappearing of that power or of the increase of its own strength, it soon thrusts it out again: And the light of God sown in the Gentiles cannot live then neither, for that is but the spirit of man also; And though the spirit of man be raised a little higher by an higher light & communication of God in Christ, and thereby become much more changed (even into a spiritually glorious estate and condition) yet remain­ing still himself at bottom, he will spue up all again at last and return unto himself. This new people of God, the Gentiles, do as naturally slide back from their life, from their God, from their Christ, as ever the Jews did, so that this can be the standing people no more then the other. It requireth great cost to bring either of these peoples to any thing, but with much ease at any time, they either of them slide back from that which they were [Page 44] woond up unto, by the mighty power and presence of the Spirit of the Lord.

So that mark now, This converted Gentile, This transplanted Gentile must needs fall from the truth. He is not entered deep enough into the root, nor hath not depth enough in him to receive the root, so that this pre­sent station of his in the root with the present union and communion between them by vertue of the present dis­pensation (by which he is as it were woond up out of him­self and his own nature into this) must needs vanish in time. The ground which is not prepared by the spirit and nature of the Lord (and so made good in it self) cannot alwaies retain and give nourishment to the seed of God, but must one time or other cast it up again: The person who is thus enlightened, enlivened, how far soever in this way he be assisted and owned, though he taste of the heavenly gift, and of the powers [...]f tbe world to come, and be made partaker of the Holy Ghost, &c. yet for all that cannot but fall away. That which is Adam at bottom, will return to his own princi­ple in the conclusion, how far soever he be exalted be­yond it at present, by vertue of the most lively dispensati­on whatsoever.

3. There is the spirit of man renewed in God through Christ, the spirit of man new made in his own nature by the nature of another root, the spirit of man new begot­ten, new born of water and the spirit, the spirit of man truly converted and changed into the nature, vertue, life and pow­er of the Kingdom by the seed and leaven of the Kingdom: and this spirit which is thus born of God, is so united to the Lord as to become one with him, not in this or that outward respect, but in his own inmost life and nature. This alone is the truth: This is the true birth, The union of this spirit is the true union, when the spirit of a man is so united to the Lord as to become one with him in his own nature; not in the life or power of a present dispen­sation (which to day is and to morrow vanisheth) but [Page 55] in the true nature of his own spirit and life (which abideth for ever.) Now whatsoever flowes, whatsoever grows up from this spirit, is truth: All the repentance, faith, love, &c. which issue hence are true, of the true kind, having the true stamp and image of Christ upon them. Here you may find the true death of Christ and the true life of Christ, the true understanding of Christ, the true faith of Christ, &c. whereas that which is so only in a dispensation, whether of Law or Gospel, though it may be so in its kind and may serve the present turn, yet it is not the abiding truth.

Mans nature, mans life, mans power (even that which Adam had from God and which is the image of God) is but fleshly. His inclination and natural ability to beleeve, to love, to obey, it is but fleshly. The first man is of the earth earthly, take him with all his qualifications and en­dowments: That light and knowledg of God which he had, with his capacity of receiving in more, was but earthly: Adam, whom God dashed in peeces, was but the earthen vessel of the Potter. Yea in every dispensation since, all that is of man there, is flesh: All that is stirred up in man is flesh: That power of beleeving, of loving and obeying which was raked up in the ruines of mans nature, being at any time again rouzed, refreshed and assisted by any light or power from God, in the midst of all its lively motions and operations, is still but flesh.

But yet there is spirit as well as flesh, and there is a spi­rituall birth as well as a fleshly birth, and that which is be­gotten and born of the spirit is spirit, as well as that which is born of the flesh is flesh. God doth not only try the spirit of man in his several dispensations, but he doth also here and there sprinkle the seed of his one spirit: He doth beget and bring forth Isaac, the seed of promise, his own son, under the Law, under the Gospel, as well as Ishmael. Now it is the spirit which begets Isaac, which soweth the seed of God in the womb of Sarah: and that which is begotten [Page 46] and born of the spirit is Isaac [...]hat which springs up from his own sowing out of the w [...]mb of his own spirit, is his own seed. That which is born of the flesh, is flesh: and that which is born of the spirit, is spirit.

Therefore Sirs look to your root. What I have said unto you hitherto, I say unto you still, Look to your Foundations, If your root be flesh, all your glory must down: All your spiritual apprehensions and hopes will vanish and leave you in the suds, if they be but fleshly in their root: If your Foundation be in the sand, the higher your building in Religion is, the greater will the fall thereof be. That which is exalted neerest to Heaven in its present growth and lustre, if it prove not right, shall be thrown down to Hell with the greatest indignation, and sink into the sharpest wrath and misery there. The easiest part of Hell is uneasie enough, but the darkest chambers of it are reserved for the deepest Hypocrites, which they without all controversie are, who hold forth the highest resemblance of the life, liberty and purity of the Spirit of the Lord, and yet have not the true nature of it in them, but in whom all this springs from a fleshly Foundation.

VII. Of the true Nature and Vertue of the King­dom of GOD.

THere have always been great disputes, about the nature and truth of Religion, between the Disciples thereof, and the Pretenders to it. Every one will have their apprehensions, their light, their way, their practise to be the truth. Yea many times that which is indeed truth runs low, and that which is but vanity, swells and makes a great shew, appearing as very high, pure and spiritual. [Page 47] That which is empty makes a great sound, drawing the multitudes after it; and that which is substantial is cast aside, as being in no wise likely to be that life and sub­stance, which all pretend to seek after.

This Dispute is very hot now upon the face of the Earth. What sort of Religious persons do not really be­leeve, and (in some way or other) contend that they are in the truth; and that the Religion of others, so far as it differs from theirs, is at least erronious?

This is no new thing, for thus it was at the appearing of Christ in the flesh, between the Samaritans and the Iews, and also among the several sorts and s [...]cts of the Jews. Yea likewise in the Apostles times, There were those that were puffed up, who made slight of all that the Apostles taught, and would undertake to deliver that which was more substantial, more pure, more high, more spiritual: They would teach the truth, the substance of that, whereof that which the Apostles taught was but a shadow.

Now the Apostle sheweth the way which he would take to discover the rottenness and deceit of these persons, vers. 19. He would apply himself to know not their speech, but their power: He would not regard the beauty and glory of their speech or of the things spoken, which is exceedingly taking to a fleshly eye; but the vertue, the life, the spirit of what was spoken: He would search into the nature, into the root, into the vertue, into the truth of the thing, and so would he prize it in himself, and discover it to others as he found it there, and not have any esteem of it because of its flourishes, or its seem­ingly pure and spiritual lustre. And he gives the rea­son of this his intended course or manner of proceeding in these words, For the Kingdom of God is not in word, but in power. The Kingdom of God consists in the one, and not in the other. All this great appearance of Glory, of [Page 48] Spirituality, of Life, of Liberty, &c. may be without the Kingdom, therefore what should I regard them for? to what end should I look after them? This is the way to deceive my self with an appearance, with a flourish, in stead of truth. But where ever the true power is, to be sure there is the Kingdom. Therefore I will lay aside all consideration of the other, and mind how much of that is in them.

Towards opening of the phrases, three things would be enquired into, namely, First, What is meant by Kingdom? Secondly, What by Word? Thirdly, What by Power?

1. What is meant by Kingdom?

By the Kingdom of God, is meant the new nature, the new life, yea and also that new inheritance, unto which this na­ture and life leads. There is a new nature descending from God, this new nature leads a new life here in this world, and both this nature and life hath a promise of a new inheritance in the other world. Or if ye will, if ye think that may be plainer to you, by Kingdom is meant Religion, true Religion, the Religion which God teacheth his seed, the Religion which God writeth in the nature of his seed (for there is a Religion also which God writeth in the nature of man and teacheth man, but that is not the Kingdom.) In every dispensation that Truth, that Vertue, that Light, that Life, which cometh down upon the seed, springeth up in the seed and goeth along with the seed, is the Kingdom. It is that breath of God from which the new nature or principle came, in which the new nature lives, and by which it is perfected. This it is most properly, but in a larger sence it denotes every thing that belongs to the Kingdom, and that not improperly neither, for every thing belonging to the Kingdom hath the nature of the Kingdom in it; and having the nature, why may it not partake of the name? The Kingdom of Israel took in every thing in their dispen­sation, [Page 49] and the Kingdom of God taketh in every thing, in the great dispensation of his life unto his people, through the Lord Jesus [...]hrist.

This phrase Kingdom is of very large and full signifi­cancy, noting out not only the nature and substance of the thing together with the extent and limits of it, but also the greatness of it, the riches of it, the glory of it, the perfection of it, the presence of God with it, its presence and power with God, &c.

2. What is meant by Word?

By Word is to be understood any outward form of doc­trine, any speech, notion or apprehension whereby Re­ligion (in any part of it) is either conceived or expressed: As, the doctrine of repentance from dead works, and of faith towards God, the doctrine of self-denyal, or going out of a mans self, the Doctrine of obedience to the inward spirit or outward commands of the Word, the Doctrine of the death of Christ, of the Resurrection of Christ, &c. Word is the outward truth (if I may so speak) it is the pipe or ves­sel whereby life is held out to man, or whereby it is taken in by man. It was in such Doctrines as these forementi­oned wherein the spirit of life did run (as in so many veins) in the Apostles times. But yet the truth of Reli­gion ( the Kingdom of God) consists not in any of these; These do not bring in the Kingdom, but the Kingdom will of it self bring forth these, where it is.

The Kingdom of God, saith this same Apostle in ano­ther place, is Righteousness, and Peace and joy in the Ho­ly Ghost. But it is not the word of any of these, it is not a glorious description or apprehension of righteousness, or peace or joy in the spirit, it lies not in mighty eleva­tions or ravishments of heart through the contemplation of these, this is the outward Court which is given to the Heathenish spirit of man, which hath this bestowed upon him for the reward of his pains in these things. But the [Page 50] Kingdom of God is not in word. The outward truths of the Gospel (in the most pure, naked, spiritual acception of them) are not the Kingdom, and he that receiveth them only, receiveth not the Kingdom: Man may receive every truth of the Kingdom, Man may fall into any way (nay into every way) of Religion, and yet fall short of the Kingdom.

3. What is meant by Power?

By power is meant, the inward vertue, the vigor, the spi­rit which lies in the nature of Religion. In every life there is a vertue or power wherein it consists: No life lieth in the outwardness of its form or shape, but in the inwardness of its nature: The life of man consisteth not in outward knowledg, in an outward form of reason, but in the in­ward vertue and spirit of reason. Thus it is in the life of Religion, There is an inward vertue, an inward spirit, an inward power in the nature of it, whereby it changeth the vessel whereinto it comes, subjecting the rational part to it self and advancing it in it self, as the rational part doth the brutish. So that as in a rational man, all the faculties of his mind and members of his body are subject to his reason: so in the spirituall man, not only the mem­bers of the body and faculties of the minde, but the very spirit of reason it self is subject to this new spirit or princi­ple of life. There is this vertue, this life, this spirit, in eve­ry thing of Religion, in all the Truths, in all the Ordinan­ces, Institutions and paths of the Kingdom, and this only is Religion. It is not the knowledg of all the things of God, (alas the prophane spirit of man under a form of holiness may be very exact in them!) but the nature, the vertue of the things themselves, which is preserved entire for the pure; into it no unclean thing can enter: So that where there is the least true power there must needs be true Reli­gion: but there may be all the outward form or fabrick, and yet no true Religion at all. There may be all the truths [Page 51] of the Gospel, all the Ordinances of the Gospel, all the ways of the Gospel, and the spirit of man walking very zealously in all these, and yet this is no part of the king­dom: for the Kingdom consists not in the outward let­ter of the Light, Life or Liberty of the Gospel, nor in every power and vertue of it, but in the inward spirit of it, and in that power and vertue which is peculiar to its own nature. To illustrate this a little further; Take notice of a threefold power in reference hereunto.

• 1. There may be an outward power concurring with the thing, as the power of working miracles, the gift of speak­ing with tongues, of healing, &c. This is demonstra­tive in its kind and according to its nature, for else the Lord would not have made use of it for that end; but yet it is not the power here spoken of, not the power which the Apostle here resolved to know.
• 2. There may be an inward power forming of the thing, which may be either the Spirit of the Lord, or the spirit of the Creature, working by and according to its creaturely imagination. By imagination I mean the reason or un­derstanding of man, which though it be no imaginer, but a certain knower within its own bounds; yet in things of this nature, in the things of God, in the things of the kingdom, it is no knower at all, but a meer imaginer. Now this inward power of reason or imagination will make strange fabricks in the mind of man, especially where it hath any superior principle to set it on work, or engines to move it, or oyl to set it on going. This power, this vertue being inward, is also of a more inward satisfacti­on to a man then the former. By the former a man is as it were compelled to beleeve, yet perhaps not at all satis­fied thereby in the nature of the thing: but by this a man is led into Faith, Love, Obedience, and so into every thing that is thus formed in him. The things which the fancy or reason of man (for here the reason of man is but fancy) [Page 52] after its manner comprehendeth, are as it were made natu­ral to the man. Now though this be a great power, and can make mighty changes, and do mighty things in the spirit of a man, yea and worketh very like the truth, in­somuch as that which is meer man can very hardly, if at all, distinguish it from the truth, yet this is not the truth neither, this is not the power which the Apostle here speaketh of.
• 3. There is an inward power or vertue in the thing, whereby it is what it is, and whereby it does what it does: whereby it is what it most naturally is, and produceth its own most natural effects. There is a true vertue in truth, an inward power in the Death and Resurrection of Christ, an inward power in faith, in love, and in the spirit of obedience, which lyeth in the nature of it, which it disperseth and leaveneth the lump with where it is sown in truth. Now this is it the Apostle here means, He will know this power, he will distinguish by this vertue, the nature and truth of the thing it self. From whence this may be observed,

Observ. That true Religion consists not in notion, not in apprehension, not in expression, but in the true Nature, Ver­tue, Life and Power of the thing it self. The Kingdom of God is not in word, but in power.

Let a man have the cleerest apprehension of the truths of God, and the cleerest expression of them that may be, yet this is not Religion. If a man have all knowledg, with all the effects of Faith, Love, Zeal, Obedience, &c. which this knowledg can produce in him, yet this is not Religion. The knowledg of self-denial, of resignation to the will of God, with all the self-denial and resignati­on which this knowledg can produce; The knowledg of the Death of Christ and of the Life of Christ, with all the effects there of in the spirit of a man, neither is this Religion.

[Page 53] Reas. The reason whereof is this, because all outward­ness is but a garment, wherewith Religion may be cloth­ed or not clothed according to the pleasure of God. Now ye know a garment neither is the thing, nor a certain evi­dence of the thing. All outward buildings which the spi­rit of the Lord rears, the spirit of the Lord may also leave, and the spirit of man, of Antichrist, of Satan, may enter into. The Lord hath not yet built his everlasting Tabernacle or Temple, and therefore those he doth set up (being but shadowes) his spirit may as well leave, as en­ter into. So that whatsoever may come into apprehension, whatsoever may be brought forth in notion or expression, is not the thing; at best it can be but a true garment, but a true appearance, but a true house for the thing to be clothed with, appear and abide in while the Lord pleaseth.

But now where there is the nature, where there is the life, where ther is the vertue, wher ther is the power, there must needs be the thing. Where there is the life of a man, there must needs be a man: where there is the vertue of a renew­ed nature, there must needs be a renewed nature: where there is the power of Religion, the power of the Kingdom, there must needs be Religion, there must needs be the Kingdom: for this is from it, this is [...]n it, yea this is it. What is the vertue and power of God, but God? what is the power and vertue of any thing, but the thing? The vertue of Religion, the power of the Kingdom, that is it in which the very spirit of it is, lives, goeth forth, and re­sideth.

Quest. But what is this same nature, life, power or ver­tue of Religion, wherein Religion consists? This is very necessary to be well considered; for there is a nature, life, vertue or power in the Religion of man. That which here the Apostle calleth word, hath that in it which man calleth power. Let a man receive any apprehension into his mind fully, let him but receive it seriously as the truth [Page 54] of God, it cometh with a great deal of power, it bringeth vertue with it to make changes in him, changes in his spi­rit, changes in his understanding, changes in his will, changes in his conversation: And yet this is not the power which the Apostle here looketh after, all this is with him but word. The greatest inwardness of man, is but out­wardness with the spirit of the Lord. What then is this same power here, or what is the nature of this power, of this vertue?

Answ. To this question I shall return this threefold de­scription by way of answer.

1. For the general nature of it, it is divinely spiritual. It is not a birth from the spirit of man, no nor yet from the spirit of Satan, but from the spirit of the Lord. There is the true nature, life and power of God in it. It is the seed of God, and it brings forth the true nature of God. The Spirit of the Lord begetteth that which is spirit. The spirit of the Lord bringeth forth a truly spiritual Re­ligion in the spirit of man, where he soweth his seed.

2. As touching the common properties of it, It is both killing and quickening, and that both in ones self and also towards others. In every truth of the Kingdom, in every thing that belongs to the Kingdom, there is that vertue which continually kills and quickens where ever it comes. It kills the spirit of man, and it quickens the spirit of man. It layeth flat all the corruption, yea all the life and glory of the creature, where e­ver it appears. It is like a fire, It burns up all the life of every thing it comes neer, and it brings along with it that life which alone can live in that fire. I know man hath his several waies of killing and quickening by his notions, but it doth not do the thing in truth: for under all the seeming deaths of the creature, the creature is still alive; and under all the seemingly renewed lifes of the creature, the creature is still dead in its root and principle, yea and [Page 55] also in all its motions and operations.

3. For the peculiar nature of it, That is sutable to every particular truth, to every particular thing of the Kingdom: to every particular truth we receive from God; to every particular thing, portion or member of life which is form­ed in us. Thus the severall truths of the Gospel have their own particular natures, The death of Christ its, the resurrection of Christ its, &c. So likewise the several tempers and graces, in the spirits of disciples, have their particular natures, self-denial its, faith its, love its, and so the rest theirs, whereby they are distinct from one ano­ther. They all agree in their common nature and proper­ties, and yet have also a distinct nature and properties of their own, sutable to that whereof they are formed, and to that peculiar end and operation for which they are form­ed.

Use 1. Observe the difference between the Religion of man and of God. Man receiveth his vertue, his strength in Religion, from the outward notion, The power which is found in him issueth thence: but in the Religion of God, the strength ariseth (yea and the notion it self too) from the seed. The seed springing up in them in whom it is sown, discovereth its own name, teaching them how to call it, by manifesting it self in them what it is. The new Adam knoweth how to name every new creature, at the first sight, by his knowledg of its nature.

2. See how easie it is for Religion to slip in or out of any thing or person. This life, this nature, this vertue may creep in or out at pleasure. The life may fill, appear and live in that in us one day, which the flesh may fill, ap­pear and live in, the next. The spirit of the Lord may rear up and discover himself in that Temple to day, which Antichrist may take possession of to morrow. Re­ligion, I mean the life of it, consists in the breath of God: not in any outward form whatsoever, but in the breath of [Page 46] God there, which when God once withdraweth from any thing, there is no longer the true nature of Religion there to be found; and ever after it is only fit to be a re­ceptacle for the unclean spirit of man, which must have some outward court, some appearances of the holy na­ture and institutions of God to place it selfe in. But the true nature and use of the thing is then lost, that speech referring to the natural state of the creature, is here true also, Thou withdrawest thy breath, they perish.

3. Take notice of the proper way of discerning the truth and growth of Religion. It is not by having the outward notion, it is not by growing in the outward noti­on of any thing, as of Faith, Love, Self-denial, Resigna­tion to Gods will, &c. but by the vertue and growth of the nature of the thing it self. The Kingdom of God is not in word, but in power.

VIII. Of the weakness, uncertainty and invalidity of the Flesh, in reference to the things of God.

THe whole Verse runneth thus, It is the Spirit that quick­eneth, the flesh profiteth nothing: the words that I speak unto you, they are Spirit, and they are Life.

In the ministrations of God, in the things held forth by Christ there is Flesh and Spirit. Man, who himself is but flesh, he eyes the flesh, thinking to drink in light, life and happiness thence, but that lies not where man looks for it, viz. in the flesh, in the outward reason and understanding of the thing; but in the spirit of it, in the spiritual nature and vertue of it. It is the spirit of the truth that quickeneth, not the Flesh of it: Christs words in his Light, in his Spirit, are Life and Spirit; in the light of man, to the ear of man, to the understanding of man, they are but flesh.

[Page 57] Flesh is the principle of Nature, the Root of the first Adam, and the Garment about the second Adam. Spi­rit is the principle of Grace, the Root of the second Adam, the new principle of life sown in and renewing the old earth of God. Flesh denotes weakness, outward­ness, proneness to pollution and corruption: Spirit de­notes strength, inwardness, purity. That which is born after the flesh, dyes; even Christ himself so born dyes; That which is born after the spirit, lives; even the weakest creature so born lives.

The flesh profiteth nothing.

There is a fleshly principle and there is a fleshly object, neither of which are of any advantage, of any true profit to the end here spoken. The flesh in man is not a profi­table principle, the Flesh of Christ is not a profitable ob­ject. The eye of the flesh is not a profitable eye, the sight of the flesh is not a profitable sight, the things so seen (though otherwise never so excellent in their own light, in their own nature, yet here) are of no use, no benefit at all. The fleshly object cannot feed the spiritual prin­ciple, nor can the fleshly principle feed on the spiritual object.

The flesh is the natural understanding of man, take it either with all outward helps of art or, of more immedi­ate revelations from God, both which may very much advance it: This is the principle or eye of flesh. The object of this eye is all things so far as they are liable to it, even the truths of God themselves; the outward nature of them, the outward reason of them is flesh. (Flesh is Gods eye, an eye of his making, and therefore it can be no disparagement to God to have it see the things of God in its own Religion.) Now this natural understanding, this fleshly principle, the eye of man is uncapable of re­ceiving any thing that is spiritual from all the outward teachings of God; nor can the truths of God, the true [Page 58] nature of the things of God enter into man any such way as he looks for them. The Kingdom of God commeth not by observation, The spirit of the Lord entereth not into a man at the eye of his spirit. Man indeed may receive the outwardness of God, the outwardness of his Light, the outwardness of his Life, the outward Gifts of Faith, of Love, &c. Faith of his own element, faith sutable to his own nature (yet do not boast, O man, for who hath received any such thing now?) but he cannot receive the truth, he cannot receive the new life, the seed of the king­dom is sown and groweth up man knoweth not how. In­deed after the Kingdom hath entered into man, and over­come him, and new-molded him, then he also can receive the truth and answer the touches of it, though this is not so properly called a motion of his, as of the life in him. Nevertheless I live, yet not I, but Christ in me, saith the Apostle.

So that this Scripture teacheth man in all his highest strains, Let him climb as high as he can with all the reve­lations and discoveries of God to him, Let him know what he can of Christ, receive what he can from Christ, act what he can towards Christ; All this is to no purpose, it is of no use, it is of no profit. It is true, It is of use in its kind: It is an excellent kind of operation in this broken state of man, and the Lord will make excellent use of it to his end: but to the end proposed by God, and the end which man aimeth at therein, it is of no value. It will not reach that eternall life which man aimeth at.

Observe me equally, I say it is profitable in its kind and in its way, and shall have its reward: but it hath no­thing to do with the substance, or with that reward which belongs to the substance, both in respect of its nature and of all the motions of it.

In every dispensation these things are profitable, In the dispensation of the Law to the Jews, In the dispensation of [Page 59] the Gospel by Christ, In any dispensation now (in this thick cloudy darkness, which man feels not because he wants senses) such kind of motions are of use here, and shall have their reward hereafter; for God will be just to the nature of man, giving it what it deserves: but it hath nothing to do with that reward which belongeth to the new life and the motions of it.

Great is the mystery of the nature of man, exceeding­ly hidden from man are the workings of that wisdom and righteousness which is therein, in waies of Religion or de­votion towards God. The great principle of the life of it was sown and broken in Adam: yet among these broken reliques there is a continuall motion, progress and regress, especially where there comes forth any thing with life and power to quicken and stir them up. (I do not mean life and power in an extraordinary way, though that also hath been and may again be, but in such a way as is ordi­nary to and in the common state of man.)

To make this the better evident even to the eye of man (which may see the outward part of this, as well as of o­ther truths) I shall instance in some few very eminent par­ticulars, all which he cannot but acknowledg if he know but himself, or have but had experience of himself herein. But he that is in the dark, and knoweth not neither the life of Christ on the one hand, nor of his own nature on the o­ther, may very easily mistake the one for the other, and confidently bolster up himself in vanity.

1. There is in man a strong desire after God, fain would he know him, fain would he enioy him, fain would he worship and serve him. If he knew which way to please God, he would lay out himself to the utmost, he would spare no cost, Wherewith shall I come before the Lord, and bow my self before the high God? &c. Micah 6.6. Man in his very frame was a vessel fitted for God, fitted to be a living house for him, and cannot but most naturally long for [Page 60] his proper inhabitant: He was made to serve, worship and honor God (other creatures have neither such a capacity nor such an inclination) and he can never be well till he come to the thorow use and exercise of this his nature.

2. There is also in him a strong sense of his own weak state. He knoweth that he cannot come neer God; that he cannot converse with God, that he cannot enjoy God in this state and capacity wherein now he is. He knoweth that he cannot learn the knowledg of God, unless God con­descend to teach him in a way sutable to his present estate. Man is such an intelligent vessel, as that he hath a sense of his own broken condition. Man after his many shater­ings yet hath so much understanding left him, as in part to espy out his own brutishness in the things of God. He seeth, he feeleth his darkness, and that he cannot reach that light wherein his life lieth.

3. There is a great breathing in his spirit after the teach­ings of God, fain would he hear the true voice, fain would he be led by God into light and into life. O how he pants, O how he breaths after God, after the living God! A formal dead knowledg of God will not serve the living nature of man: but as the life sown in him is true life in its kind, so it must have true life to feed upon. Yet all this kind of life is death, the whole strength of the natural life is dead before that which is spiritual. Those objects which are living objects, those motions which are living motions, that principle which is a living prin­ciple in the region of man, are all dead in the light and Kingdom of God. So that man lives and moves truly in his way, but not in the truth: that which is life, that which is truth with him, is not so before God, nor be­fore that eye which is lighted by God in the truth.

Man, The flesh, The wisdom of the creature, will en­ter into any way either of life or death that the Lord shall prescribe, he will come within the lists of the Law, and all [Page] that the Lord commandeth him there, will he do: He will come within the lists of the Gospel, and live upon and obey God through Christ. It is natural to man, as to feel the want of Gods teachings and to desire them, so to follow them. Though this is also true that there is a corrupt principle (or corruption hanging about his natu­ral principle) which maketh him juggle, so that he doth not walk evenly with God in any path. Yet this is also as true that there is a natural principle which inclineth him to seek God, and to be subject to him in every way he shall please to prescribe, though through its own weakness, and the corruption that hangeth about it, it can rise to no great height. It doth rise indeed often very high in mans esteem (insomuch as he accounteth his de­votion very high, pure and spiritual) but it is not so in the true Light and judgment of God.

Yea, 5 ^thly, The spirit of man will sow all his life and his death so often as he finds any flaw in it. If this or that present strain of Religion appear faulty he will throw it away: and if the next prove faulty likewise he will throw away that again. The flesh seeking that which is substance, cannot but part with that which upon search it finds not to be substance. This is little thought of, how eagerly the spirit of man will into the fire again and again that he may be purified, how industriously he will seek out the cross of Christ, and pray to God to crucifie him upon it, that so he may dye the Death of Christ and live the Life of Christ. So far as the path of Christ is visibly excellent to mans eye, and necessary to the end he aims at, the nature of man (so far as it is it self) cannot but pursue it.

Yet all this profiteth nothing. All this desire after God, all this sense of himself and his own condition, all this breathing of his after the true teachings, all this seek­ing of life and death, and all this giving up both of life and [Page 62] death, that it may become a new seed, losing its old nature, form, shape and corruption, All these motions of flesh, all these motions of mans spirit profit nothing. It is true, All these are very excellent and very profitable in their own place and station, but here in this place, in re­ference to this end, they profit nothing.

For first, These are not of the right kind. What e­ver of these come from man, or grow up in the meer na­ture of man, are not the truth. This is not the right seed, nor is this the right earth wherein the right seed is sown. This is but the nature, but the wisdom, but the righteous­ness of the first Adam: nay although it were stirred up by the spirit of the Lord in man, nay though breathed again from Heaven, yet it would be no other. This is not the nature, not the life, not the breath of the seed: The son-like spirit and motions are only sown and grow up only in the son. The true desire after God, the true waiting for him, the true repentance, faith, love, &c. grow only in him who is begotten from above in a new nature. The Lord soweth the life of his own spirit, only in the flesh of his holy Child Jesus, and thence alone doth the true na­ture and motions spring up, and there alone are they to be sound.

Secondly, They are not true in their kind; They are not in man, so as man taketh them to be; They are cor­rupted, they are not pure. Man doth not so truly love and desire God, as he seemeth to himself to do: He would not be so ready to hear his voice, as he thinks he should be. It is the son only that hath the spirit of obedi­ence; man is not pure, is not upright, no not in his own kind and way of obedience; Neither is mans ear open to hear God; It is the son alone whose ear God hath bored, 'tis his ear which he hath opened to hear as the learned. Man hath but a bad ear at best, and yet (as bad as it is) it is not opened.

[Page 63]Therefore all Gods charges against man will be very cleer, when the nature and course of man is made mani­fest. God chargeth him chiefly with two things, with want of power and with want of will. He cannot come to God though he would, No man can come to me, except the Father, which hath sent me, draw him: He would not come to God though he could, Ye will not come to me that ye might have life.

There are three great exceptions against man in all he is and does, all which are comprized in this phrase flesh, which he that is able to consider the nature and course of man, may easily observe.

1. There is commonly a corruption, a core of rottenness in his spirit and in all his motions. He doth not know himself, he is not so honest or upright as he taketh him­self to be, nor his actions so just and honorable. He is not truly religious or just, I do not mean spiritually, but in his own kind. He doth not love God, he doth not de­sire to obey God, he would not be Good if he would; That which is in kind of this nature, is so corrupted that God cannot own it for the thing that man would have it go for and thinks it to be, O that there were such an heart in them, that they would fear me, &c. Man deceiveth himself, there is not such an honest obedient heart in him towards God as he thinks for. Of all things man is apt to bless him­self in the integrity of his heart; though he is weak, yet his heart is upright, and though he cannot attain to be what he would, yet he hath a true desire in him to walk with God: but God will one day shew him that his heart was never right with him, and that he cannot truly de­sire to walk with him. And man if he could possibly ob­serve and discern himself, might at some times descry this naughtiness and corruption of his heart in these two particulars. The one whereof is in that he doth not like to have it discovered, but justifie himself against all the disco­veries [Page 64] of God. Man doth not like that light that search­eth too far into his hidden iniquity. O how difficult it is to bring a conviction close to the heart of any man! All will confess sin in general, but their peculiar way of wicked­ness, either in their worshipping of God or in their course and conversations, they cannot endure to have touched: There they stand upon their guard, This is not Pride, this is not Covetousness, this is not Hypocrisie, this is not the persecuting of Christ, this is not Idolatry, but the right way of worshiping God. O read thine own heart and tremble, in that 2 Chap. of Ieremy, especially vers. 23.25. & 34.35. Man purifieth his heart by his prin­ciples, of light and knowledg, he squares his worship, life and conversation to his light and measure by the Word; thus he painteth his Sepulcher, not discerning the rotten­ness and corruption that is still within, notwithstanding all this appearing truth and integrity.

The other is, in that let God set him right in any dis­pensation, he presently and most naturally turneth from it. He is woond up by God against the hair, but he sinketh down again of himself. He is very difficultly brought to a state of rectitude in any kind, but so far as he is, he very suddenly apostacizeth from. This also is abundant­ly set forth, Ier. 2. vers. 2.3, &c.

2. There is always a weakness attending him. If there be not a corruption, yet certainly there is a weakness both in his spirit and motions. If he be in any kind set right at any time, yet his nature is frail. If there be Religi­on, if there be righteousness in him of any true stamp un­der any dispensation, yet it is very poor, weak and low. This ye may see plainly in that people of God the Iews, Look upon their Religion, their Faith, their Love, there Obedience, &c. see what it was. It was wrought in them with much difficulty, They were hardly drawn to it: What ado [...]ad God to bring them to any thing! [Page] He used many instructions, many miracles, many correcti­ons, much patience, or else he had destroyed them many a time in the furnace, and had never broght them forth. And yet what were they when they were brought forth? Alas a poor frail vessel; a vessel long in making, and yet when made, very brittle▪ How soon after every right constituti­on and reformation did they backslide and corrupt them­selves! which plainly evidences the frailty of their state. They sung his praise, they soon forgot his work: so weak is man that though he be raised and set up upon his leggs, yet he is not able to stand so.

3. There is in man a continuall progress towards de­struction. That which is corrupt, God destroyeth; and that which is frail and weak, dyeth of it self: yea its own frail nature inclineth it to that corruption which hasteneth its death. Nothing can act above its nature. Adam when he fell, shewed the weakness of his nature, The Prince of this World came and found somewhat in him to fasten upon. Frailty is a property of the flesh. Weakness is as proper to the earthly image, as strength to the heavenly. The seed of strength groweth up through weakness un­to perfection, and the seed of weakness groweth down from strength (from all the strength wherein it is set and which is set about it) into its own imperfection.

For a close of this, I shall lay down these eight Con­clusions following (arising partly, if not wholly from what hath been already asserted in this and the two pre­ceding Chapters) which may both help further to illu­strate it, as also to fence it from such corrupt consequences as mans flesh may be apt to draw from some parts of it (singly considered by themselves) to its own prejudice▪

The Conclusions or Positions are these.

1. There is in the spirit of man a naturall inclination towards Religion. Mans very nature teacheth him his own weakness, his want of God, his dependance upon him, his ignorance of him, &c. and so putteth him upon seeking [Page 66] after him, praying to him, relying upon him, &c. Or thus.

There are some reliques of the Image of God in man, (which though not unbroken, yet) are not quite rased out of his nature, whereby he is inclined to aim at and seek after that which is naturally excellent, the sum whereof may be reduced to these two heads, viz. To acknowledg and worship God, and to be just and merciful to the creature, where­of his neighbor man is the principal part. So that all that can be done in this kinde, even to the utmost degree, mans nature inclineth him to pursue, though not perfectly but only in a broken manner, according to his broken state.

2. These reliques of the Image of God in man are more lively and active, when God by any light of his shi­neth upon them, or by any life from himself quickneth them. A dispensation of Gods according to the Law, much more a dispensation according to the Gospell raiseth up this broken shadow man, making him appear as it were a new thing, by stirring, drawing forth and ad­vancing that in him which before lay hid and as it were dead. (For man, though he be dead in respect of spiritu­all life, yea and in respect of the true and pure nature of his own life; yet there is still a life in him, which he have­ing changed the name of (and it also being changed in its appearance unto him) thinks to be very pure: and it may goe for life according to the present rate of naming things.)

3. There is an owning of man by God thus far, there is a blessing of God attending him so far as he thus is and acts. This is righteous, this is good in man, that though he be broken, weak and corrupt, yet to cherish those withered seeds of naturall goodness and excellency which still have a being in him though they have lost their beauty: And the Lord will own man so far as he doth thus, for he shal not lose his reward, though this kind of reward [Page 67] be as it were of debt, and not of grace. For this reward is due from the nature of God to the nature of the creature, which though it fall short of what it was and of what it should do, yet is still to be owned in what it is and doth righteously (though after a broken manner) in this its broken state. Or thus:

This broken Image of God, this nature, these motions are excellent in their kind. It is the duty and excellency of man, thus to be and thus to act: And were mans nature and motions more perfect and accurate herein, he could not but be happy and blessed in his kind and degree.

4. Yet this nature and all these motions are not of the true kind, not of that kind spoken of in the Scripture, not of that kind to which the life and blessedness promised there appertaineth: But that life and inheritance belongs to the new seed, who are born, not of the nature of the earthly Adam, but of the nature of the Son, who is the Lord from Heaven; and such are all the powers in their spirits, and all the motions of their spirits. From this nature they know God, they desire God, they beleeve, love, pray, wait, hope, &c. and their knowledg, desire, faith, love, &c. is of this nature.

Again, 5. Though this nature, and these motions be ex­cellent in their kind, yet they are no furtherance or advan­tage in reference to the grace of God or life of Christ, which are not dispenced according to any excellencies of nature, or any thing that the creature is, doth, or can do. Though God who is perfectly good and just, cannot but honor and reward every degree of goodness and justice according to its kind, yet this reward doth not at all be­long to the righteousness and excellency of nature, name­ly to be any furtherance to this other kind of life and righ­teousness by Christ; nay the excellency and righteousness of nature is more opposite to the Law of this life and its dispensation, then the unrighteousness thereof. He who is [Page 68] any way cloathed upon, is more unfit for the immediate putting on of a new garment, then he who is stark naked.

Nay 6. The motions of mans spirit in Religion and civil righteousness, having such an apparant excellency in them, stand more in the way of true life, then open wick­edness doth. The way to life is not by any of this, but by being broken to all this; by being stripped of all this ex­cellency, of all this righteousness, of all this life, which is the hardest peece of work, for him who is most richly clothed. O how difficult, yea impossible is it for him, who is rich in this kind, to enter into the kingdom of Heaven!

7. Yet this is not to be thrown away for nothing, but only in subordination to a better life. Man is not to for­bear worshipping of God and acting of common righte­ousness, and to run into all manner of prophaneness and wickedness, that he might be neerer the Kingdom: but to see the emptiness of them, in all his attainment and exer­cise thereof. And he who is thus in his spirit, is poorer, is more stripped in the midst of all his exercising of Reli­gion and Righteousness, then he who is given up or giveth himself up to all manner of irreligion and wickedness.

8. And lastly. Hence it may appear that God will be just in condemning every man, because there is that seed of Righteousness in his nature whereby he might be bet­ter and do better, (yea and would be so, did he not choke it) whereby he might walk more intirely with God in every dispensation: for what God dispenceth to man, he so dispenceth as that man may receive his light and walk with him by vertue of that grace and power of the Lord which cometh along with the dispensation. For God dealeth not with man in his dispensations, according to what he was in Adam, but according to what he now is in his broken state: And so he will judge them, the Heathen by that law of the light of nature which is yet written in their hearts, the Iewes by the light of that law which was [Page 69] dispenced to them by the hand of Moses, and Christians by that light of the Gospel which was dispenced to them by Christ and his Apostles.

But though God is and will be just in judging every man, yet every man is unjust in condemning another, be­cause he hath the same seed of unrighteousness and cor­ruption with his brother, which would lead him aside as it doth his brother, were he every way in his case. So that a man in condemning another condemneth himself, though he doth not see it.

IX. Of the Certainty of Christ in his knowledge concerning the things of God, and particularly of his well-grounded te­stimony concerning the way to life, and consequently of the certainty of the knowledg and testimony of his seed, in their generations, they being of the same nature and Life with him.

EVery man desires everlasting life, but no man knowes the way to it, and alas who can guide him? Who knoweth any thing almost in spiritual matters? but as for this great thing, viz. Wherein everlasting life consists, or which is the way to that everlasting life which God hath held out, and promised to his seed, O how deep and hidden is it!

Yet he that hath the light of God he knows. He that is enlightned by God, he may see God and the way to him, and he may light others out of their darkness, as Christ saith ver. 46. I am come a light into the World, that whosoever b [...]leeveth on me should not abide in darkness. He that hath the seed and principle of the life in him, he may understand the touch of that life, he may know the commands of it: and he may speak them here in this world, and tell the world that he doth know what he speaket [...] [Page 70] though the world never was, nor never will be able un­derstandingly to receive this testimony, either from Christ or from any of his seed. But the ignorance and darkness of man concerning the light and knowledge of God, do not make them the more uncertain in that spirit where they truly reside, but they do know the truth and the life, though man cannot know that they know it, And I know that his Commandment is life everlasting.

Severall things here would be considered to make way to that observation which ariseth from hence.

1. What this Commandment of the Father is.

Ans. The great Commandment of God is to beleeve on his Son, or if ye will, on him through his Son. It is of this Christ is speaking ver. 44. Iesus cried and said, He that be­leeveth on me, beleeveth not on me, but on him that sent me.

Mans bottom is rotten, therefore God adviseth him to quit it and fasten upon the Rock, for all such and such on­ly shall be saved.

That which God points man to in all his dispensations, yea that which his very nature is pointed to, is life. There is a Command of God in the nature of man, to the nature of man, to seek after life, after everlasting life. There was in the very nature of Adam a desire of a more excellent state and injoyment of God then that wherein he was brought forth: and it was not ill in Adam to obey this, on­ly he should have stayed there the pleasure of the Lord, and have waited upon his wil and guidance for a remove. And this Command, though it was more full and com­pleat in Adam, yet it is also still written in the nature and heart of every man in its degree, and when God pleaseth to awaken the heart of any man in this respect, he can make it appear and act very livelily there.

There is also a Command concerning the way to life. Mans darkness and impotency is also written both in his nature and in his present state, and there may be also found [Page 71] in the nature and state of man, by him that hath a quick eye, a command to repent and beleeve. That natural light which is in man shews him so much of himself and so much of his God, as may justly incline him to turn from the one and to look towards the other. Thus much of the Gospel (for so it is in a sence, and therefore may bear that name) is written in mans nature, though the thing it self, the Gospel it self, the new nature it self, repentance and faith it self, are the seed of Christ, the seed of Christ's sowing, the seed that springs from the Root of his nature; and that repentance and Faith which ariseth thence is not written in the nature of man. Now mark, In that dispen­sation of the Gospel by Christ (either as it was at first given out, or as it hath been in any degree renewed since) God doth both open those lights and commands which are in the nature of man (for God taketh into and bringeth forth, in that dispensation, such things as were sown in the nature of man) and also lets out a further light and adds further commands proper to that dispensation. So that this is the commandment of God two waies.

First, It is the commandment of God to the new nature: there is a law of life teaching and commanding to that the truth. Its nature teacheth it to beleeve, for faith springeth up in its nature: And its nature teacheth it to repent; its nature teacheth it to loath this present state of man, yea the very excellency of mans nature.

Secondly, There is a commandment of God to the old nature both to do it after its kind, to repent, beleeve, and obey according to the law of its life; (for man, who came from God and his Christ, is to worship and serve God and his Christ, in his capacity:) and there is also a command to this old nature of man to look up for a new seed, for the seed of a new life, that so he may do it in truth. Man is to live holily and righteously according to the law of his shadowy nature and being, and also to pant after the sub­stance; [Page 72] though that panting from and according to that nature which is peculiar to the seed, man is not capable of in himself. So that this is his Commandment, this is Gods great commandment to both the seeds, to the natural and to the spiritual, to the seed of Adam and to the seed of Christ; namely, that they pant after and cleave unto him through his Son.

2. What is the everlasting life which is wrapped up in this commandment?

Ans. It is a Life of a different nature, of a more inward nature, of a more setled and abiding nature then the life of the nature of man in it self is capable of. It is the Life which mans life is but a shadow of, and which mans life was broken to make way for. It is the Life which was promised long agoe to the seed, even from the begining, and is reserved for their enjoyment at the end. It is a Life promised to an incorruptible nature; and as the nature to which it is promised, so the life also which is promised is not capable of corruption, as both the nature and life of man is. It is a Life that passeth not away, but purifieth, perfecteth and preserveth the vessel wherein it is sown. It is a Life which both indures in it self and leads to that blessed enjoyment of life, in which the seed (and the spirit of man in and through the seed) shall settle and abide for ever. All Adams nature, all Adams excellency, all Adams life, all Adams enjoyment, content and blessedness there­by, how soon did it fade! but this Nature, this Life, this Principle, with all the glory and blessedness to which it tends, shall abide for ever. This life was not written in Adams nature, or in the command to his nature; but in the command to Christs nature, and to man through that nature. The nature of Adam was led aside from the com­mandment to death, but the nature of Christ is led and is guided safely through this Commandment to life, even to that life which alone can satisfie the desire and thirst of [Page 73] his nature; even this Life everlasting which is here menti­oned.

3. What this same knowledg of Christ here is?

Ans. This knowledg of Christ is the comprehension of his own nature, or his comprehending of the thing in his own nature. It is the seeing of it with his own eye, the measuring it in his own understanding. As man mea­sureth natural things (within his reach) by his natural un­derstanding: so Christ measureth spiritual things▪ in spiri­tual light, with his spiritual understanding; and what he finds proportionable to the measure of his spirit which is truth, he knoweth to be truth. As man, what he truly measures in the true light of reason, with a truly rational understanding, he knoweth to be truth there: So what Christ measures after his way in this his spiritual Region, he knoweth to be truth here. Christ the true nature, with the true eye, saw the true thing in the true light, so that his light, his knowledg is truth, I know, &c. Man proposeth unto himself vain waies, and Satan invents many Devices for him, but God who is truth speaketh truth and propos­eth only truth unto him. He proposeth the letter of truth not only by Moses, but by the meanest of his Prophets; but by Christ the spirit thereof, The words which I speak unto you they are spirit & they are Life. Christ as he is the truth in an especial manner, so he hath an especial ministration of it, which he began in his own person, and carried on in his disciples and Apostles: And both he and they had an espe­cial knowledg of the truth that dwelt in them, and which they were chosen out for the service and Ministration of. Christ lay in the bosom of the Father before he came into this world; There he saw things, There he saw this Life and the way to it: And when that knowledg which he had in him before, springs up here in him in this World, he know­eth what it is; He is sure it is that truth which he beheld in God in the days of old, and which now he receiveth quick, [Page 74] lively, pure and clear from the Spirit of God, in this his new state and station. And I know that his Commandment is Life everlasting. Let this seem what it will to you, let it seem never so contrary to the will of God, never so con­trary to that dispensation of his by Moses; Let it seem ne­ver so strange to all the people of God upon the face of the earth, yet I know that it is the truth, I know that it is the true and the only way to life, even to that Life which was promised to the nature of the seed, and which the na­ture of man also so much desireth. I know that life is wrapped up in this Commandment; and that they that re­ceive it, receive Life; and that they that follow and obey it in truth (in the true nature, life and spirit of it) cannot miss of life, of Life everlasting, And I know that his Com­mandment is Life everlasting.

4. What kind of Faith is this, what kind of beleeving is this, which contains everlasting life in it, which draws ever­lasting life along with it?

Ans. 1. It is the belief of the spirit of man: for that is it which is exhorted to beleeve, and that is it which is to be saved. The Son cometh not to save himself, but to seek and save lost man. It is for him he bringeth forth and layeth down his own Life: but yet that way whereby he saves him, is by that Faith which he receives and acts from the nature of the Son in him.

2. Though it be by mans spirit or nature beleeving in the Son, whereby he comes to be saved; yet this Faith with all the motions of it are comprehended and acted in the holy Spirit. Every motion of man that tends to life, is performed in the spirit of God. As every thing that is spi­rituall, comes alone from the Spirit: so it only lives and moves, and acts aright in the Spirit. All the repentance, mourning, joy, hope, prayer, &c. that are Spirituall, as they spring from the spirit, so they grow up and come forth in the spirit, praying alwaies in the holy Ghost.

[Page 75]3. It is from a new Root. The faith that saves is from the new birth. The faith that saves this old nature, springs from a new nature. He that is not new Born, hath not an eye to see Life, nor an heart to desire it, nor a foot to walk in the way of it. So that though I said in the first place, it is the beleef of the man, yet that is not primarily and most properly true; for it is the belief of the new Life in the man (which also needeth salvation in this state, wherein it is bred and brought up here in this world:) from whence it entring into, springing up in, taking pos­session of, and leavening the man, it becometh his also. It purgeth out the old nature of the man, and infuseth this new, insomuch as this is now become the nature and life of the man also. So that not only now▪ Christ in the man beleeveth, but the man also beleeveth in and through Christ which dwelleth in him, and hath changed him in­to and communicated unto him his own nature.

The way being thus cleared, the Observation it self will now appear more manifest, which is this.

Obser. That Christ held out from true light, from cer­tain knowledg, that beleeving is the way to Life. Christ did not guess at it (or imagin it strongly) as we do at most of the things we speak of, but he knew that his Com­mandment is life everlasting.

The certainty of Christ in the things of God, ariseth from this four fold ground. First, From his own nature, Secondly, From his union with the Spirit, Thirdly, From his Life, and Fourthly, from his Light. Each of these contribute much towards, but all of them together can make up no less then an absolute infallibility.

1. From his own nature. The nature of Christ is Di­vine; He is not of this Earth, but from above. He is begotten by God in his own spirit, He is the truly natural Son of God. Now this nature cannot be deceived, because as it floweth from truth alone, so it is purely truth [Page 76] in it self, and knoweth not how to entertain or admit of any thing but truth. Its nature is perfectly shut up against every lye and deceit, it naturally turneth from it and thrusteth it away: Its nature hath nothing in it, to receive any thing of that nature, and therefore cannot receive it. Now he which is naturally true and cannot take in a lye, surely he cannot possibly bring forth a lye. Hence ariseth the certainty of all the senses of Christ, and of all the motions of Christ, Namely from their nature: They are of a true, of a perfect kind, and cannot but act truly according to their kind.

2. From his union with the Spirit. His nature is not only excellent, right, and of a perfect kind; but it is also in union with the original from whence it sprang. Adam might be in union with the root of the flesh (but if he were, yet that root will not preserve its off-spring, therefore he fell:) But Christs nature is in union with the root of the Spirit, therefore he cannot miscarry; both because that root cannot but preserve its seed, and because that nature cannot but be sucking nourish­ment from the root. (There is no nature might in rea­son be more independent, in respect of its own excellen­cy and fulness, and yet no natu [...]e is more dependent, which ariseth from its constitution, and is its wisdom and safety.) There is absolute certainty in the root, and there is no less certainty in Christ: for the very same certainty, which is in the nature of the root, springeth up in him; yea his nature, being in union with the root, hath also communion with it, insomuch as he enjoyeth the truth there in the time of his light, and is compre­hended by it in the time of his darkness.

3. From his Life. Christ hath a Life in him suta­ble to his nature: A true Life, a Spiritual Life, a Di­vine Life. His Spirit, as it hath the nature, so also it hath the Life of the Spirit of God. All his motions spring [Page 77] from his own life, and so cannot but be as certain unto him in his kind (yea much more, his life being of a more certain kind) as our motions which spring in us from our life, are to us in our kind. We are not certain about the things of God, because our life is not of the same nature with the things of God: but he is very certain, because his is. Our knowledg at best is but revealed, it is but given in to our life: but his knowledg is natural, it floweth from his life. Hence it is that every thing, eve­ry motion unto him is so pleasant and satisfactory, name­ly because it is so natural, because it flows from such a power of life. Man attains his skil and understanding in divine things by the sweat of his brows, by the labor and toyl of his spirit, and it troubles him much to bring it forth, to defend and manage it: Yea his own heart and Soul (if it be a little awakened and enlarged) cannot but find fault with it: but Christs skil and understanding springs up in him, and flows forth from him, and both in its springing up and flowing forth, answers the truth, largeness and capacity of his nature.

4. From his Light. He hath a proper light to see the things of God with; He hath the same light with God. As he lives in the same Country, breaths in the same air, hath the same nature, spirit and life: so he hath the same light. He is called the light, Ioh. 1.7. Iohn came for a witness, to bear witness of the light. He himself was not that light, but to bear witness of that light, verse 8. That was the true light, verse 9. The light of men and An­gels was a true shadow, The light of the Prophets was a true Testimony: but he is the substance; He is that true light, which all other lights did but shadow out and testifie con­cerning. There is an eye proper to every kind of things that is to be seen, an eye in every nature sutable to the nature of those things which it is to behold; and there is also a light proper to every eye. Now Christ having [Page 78] both the eye and the light, how can he chuse but see certainly? Gather up these together.

He that hath a true nature, which hath a true eye in it; He who is in union with the spirit of God, which is truth, and who himself is truth in him; He that hath the true life in him for his motions to spring from, the true life to guide his eye with; And lastly, He that hath the true light to see in, how can he chuse but be certain in what he thus views?

And so his seed, having the same nature with him, the same Spirit, the same Life, the same Light; how can they miss of the same certainty? They cannot but be guided naturally unto the same things, and upon the same terms of infallibility.

But now man, Adam take him at his best, who never had this nature, but was from the beginning the earthly man; who never was in this kind of union with the spi­rit; who never had this life or light in him; how can he understand these kind of things! He may desire to be like God (from a sight of the excellency of his nature; be­ing and life) and fumble about the things of God, but he cannot possibly pierce into them. He may gather many apprehensions into his mind, and approach in his way of reasoning to a certainty, but he cannot reach the truth. He cannot know eternal Life, it is beyond the ca­pacity of his nature: He may perhaps reason that there must needs be an eternal Life, and a way unto it; but he cannot possibly conceive what that eternal Life is, nor tread the path that leads to it. But the Son or any of the seed cannot miss of it; for it is written in their nature: That Spirit, that Life, that Light which guides to it, de­scends of it self upon them, & springs up of it self in them.

Use 1. Take heed of contradicting Christ in this Testi­mony of his, which he giveth out upon knowledg. Christ [...]me from God, from the light of God, bringing the [Page 79] light of God with him; He tells you the truth here, the true state of things, as he saw and knows them to be with God. And this is his Testimony, that the present state and course of things tends to a future, that at the last day Life and Death shall be dispenced, and that the only way to life then, is by beleeving now. Christ testified truly and wisely, He understood what he said, He spake upon ground, He spake what he saw by the light and in the bosom of God: Wilt thou from thine own head, from a strong fancy or reasoning in thine own mind, con­tradict this, and say, There is no such thing?

1. This is very unworthy. If thou wilt overthrow the Testimony of Christ, do it fairly, do it by that which is equal to it, by a light of as deep a nature as his. If thou canst not speak upon as good grounds as he, do not un­dertake to contradict him.

2. It is very unsafe. Suppose (before the Lord) Christs should prove a truth, and thine a conceit, what will be­come of thee? It is not the strength of thy apprehension which will then bear thee out. The market is yet open for thee, wherein thou maist buy wine and milk without mony, and without price: but by this means thou makest thy self uncapable of making use of thy present opportunity.

Use 2. Ye who find a need of eternal Life, and a desire after it; Consider the ground of this truth, and so far as it will carry weight, receive it. Receive it into your natural man, and look up to God to sow a new nature in you, that so it may give new life to your spirits. Nay by receiving it, it may become a seed: The light we let into our understandings if it be of a spiritual nature, is of power to change our understnadings, into spirituali­ty. We little think what life is wrapped up in the out­ward seed of the word (as it seems to us) when God en­grafts it into the spirit: Receive with meekness the engraft­ed word, which is able to save your Souls. A principle of [Page 80] spiritual darkness, let in by the ear into the heart, what strange changes doth it make there? and why may not a principle of light be let in the same way, and do as much?

Christ came to save the world, verse 47. He spake these words to save, he gave out this testimony to save, and for this end might he also leave it in writing: And who knoweth but in the hearing of this sound, Christ may work that faith in him who heareth, which may save him? It is not worth the being busied about this world, though a man were sure to obtain it: but it were worth the being busied here, though a man were sure to lose his labor: for it is noble and excellent to pursue that which is excellent, though one should miss of it.

X. Of the Liberty of the Kingdom, which was outward and shadowy in that dispensation of the Gospel by Christ and his Apostles, but inward and substantial in the true seed, both before, then, and after that dispensation, yea and for ever: which Liberty, although it be very large, yet is limited by the Law of its own Life and Nature.

LIberty is the right temper and posture of the new life, whereby it both is and enjoys it self. It is the break­ing all bonds asunder and setting of the heir free. It is the investing him with his inheritance, and the leaving of him to the direction and dispose of his own understand­ing and will, which (he being grown up in the Lord) are of sufficient light, wisdom and strength to guide him in the Lord. There is in it (or by it) the removal of all [Page 81] Tutors, of all Governors, of all Laws, of all kind of discipline in every kind, which was proper for his nurture and education when his life ran low, but is now no way convenient when he is come to his full age and growth. Now it is necessary for his life to be free in its nature, cir­cuits and motions. He being grown up, his life being come to it self, it is requisite it should have the honor of disposing of it self, of becoming a rule and guide to it self; nay if it be truly strong and compleat in its nature, it can need no rule, no bonds, no bounds but it self, but its own nature. So that this is Liberty, when the na­ture of a thing is not circumscribed by any Laws or limits whatsoever, but it hath its full scope to the utmost for the exercise of its nature, This I say is Liberty, full Li­berty, compleat Liberty, perfect Liberty.

There is no such Liberty in this Life or flowing from this Life, as the corrupt nature of man seeks, namely a Li­berty to satisfie the corruption of his nature, and that this should not be sin, nor subject to the lash or censure of any Law, nor able to bring any death or danger upon him: But this Liberty is pure and holy, like the nature and life from which it flows, and hath in it that which an­swers every Law of righteousness in every kind. There is no Liberty here not to love God, or to neglect any Duty of Love, Holiness and Obedience which his na­ture and will calls for; no Liberty to be unrighteous or unmerciful either to man or to the meanest creature: but the Liberty of this life is perfectly holy, sweet and just. It is a Liberty from all manner of corruption and unrigh­teousness, and a Liberty unto all purity and righteous­ness. It is a Liberty like that which is in the Nature of God, who can do nothing that is evil, nor neglect the doing of any thing that is good.

Gods Liberty lieth in two things. First, He is free on­ly to his own nature, nothing can incline him any way, [Page 82] but his own nature, but his own understanding and will which is from and according to his nature, or which is his nature. Secondly, In his own nature is comprehend­ed the accurateness and perfection of all that righteous­ness, holiness and sweetness, which any dispenced Law darkly shadows out. So that by the presence, by the pu­rity of the substance he is freed from the shadow. Now the Liberty of the Seed is a true copy of this: As their nature is a true extract from the Nature of God, so is their Liberty from his Liberty. Their nature being thus, in, with and from God, holiness and righteousness being their very nature, it must needs be the Liberty of their nature thus to be and thus to act. For Liberty of the nature, is sutable to the nature, not contrary to it. All the Liberty which crosseth the nature and truth of Life, is but a false appearance (how specious soever) but is not true Liberty. If a man had his reason at perfect Li­berty, he could do nothing that were irrational, nor neg­lect the doing of any thing that were rational: So is it in this Life, its Liberty lies in being free in its own state, nature and course; Not in being free to, but in being free from all impurity of flesh and spirit. It is the Li­berty of the Lord to be free from sin, weakness and folly: Not in that he can do the same things which sinners do, and not sin; but his Nature, Life and Spirit will not permit any such motions to have any place in him. He is free from the root which bears such fruit. And when his seed are redeemed, they shall perfectly know and en­joy this Liberty with him; for neither their spirit nor their flesh shall return any more to folly.

There is a threefold Liberty which are wrapped up within one an other. A Liberty of the nature of the crea­ture, A Liberty of the nature of man, and A Liberty of the nature of the new man, which being grown unto perfecti­on, restoreth the Liberty of man and of the creature, [Page 83] bringing it forth a new in it self. Adam by his fall, brought both himself and the Creation into bondage with him; into which bondage the Son enters (or in this depraved and lost Earth the seed of Life is sown) who by breaking through these bonds (which it doth by the power of its Life; for though this life may submit unto, yet it is im­possible it should be held down by the Law or the curse) redeemeth both Adam and the Creation. This leaven entring both into the man and into the creature, spreads both over the man and over the creature, and by break­ing its own bonds, breaks the bonds both of man and the creature; and by challenging, assuming and possessing its own Life and Liberty, bringeth man and the creature into Life and Liberty: so that though their Life and Liberty is utterly lost in themselves, yet it is found again in Christ, and found more pure, more perfect, more stable there, then ever it was in them. (Happy is that man, happy is that creature which can find the way to true loss, to true bonds; but that is as impossible to man, to the creature, as it is to it to save it self.)

And this is calling into Liberty, ( Brethren, ye have been called unto Liberty) namely the breaking forth of this life in the man, which wrapping the man up in it self, and bringing the man forth again with it self, maketh him both taste of a new nature and of his own nature anew. I confess calling here in this place, may denote that invita­tion and inlet into the visible state of the Gospel (which then was usual) which in comparison of the state of the Law, was a state of great Liberty; though in respect of true thorow Liberty it be a state of great bondage, and the spirit of life in the seed did groan under it for want of freedom, as well as it did in the Saints of old under the yoke of the Law. But calling into Liberty, in the true nature of it, is the advancing of the new nature (which nature is sown here in bonds) into the possession and en­joyment [Page 84] of it self, and the redeeming of the nature of that man in whom the new nature is sown, out of the bonds either of its own corruption or of any dispen­sation of God, wherewith it is exercised in this its corrupt and enslaved estate. So that in this Liberty, First, There is a free spirit or nature begotten and brought forth. Se­condly, There is a spreading of this over the man, con­veying into him or taking him into the same free nature. Thirdly, There is the advancing of both into a free state, and the bringing forth of the creature in and with them both.

Now perhaps some may yet in truth of spirit desire to hear somewhat more particularly and distinctly concern­ing this Liberty, that they might have a more distinct and demonstrative view of some things which have been al­ready glanced at; for whose satisfaction, First, I shall touch a little at mans slavery, and then propose to conside­ration the principal parts of this freedom.

Mans slavery consisteth chiefly in these three things.

• 1. He is enslaved to himself, or to the Law of sin and death which dwels in him, which is now become himself. His understanding is a slave to dark and corrupt princples, his will to vain and destructive desires. That little reason that is yet remaining in his understanding and will, is a slave and subject to the Law and curse of that corruption which dwels in him.
• 2. He is enslaved to Satan; He rules him at pleasure. This world, the whole state of this world, the whole frame and motions of mans spirit, all the powers and operations of his nature, lie in that wicked one, and are dis­posed of by him. So that man cannot see the true light, not of reason, because the God of this world blinds his eyes ▪ nor can he observe or obey what he doth discern of good (further then God winds him up and assists him by some power, which sometimes he lets forth upon him in a dis­pensation, [Page 85] which for that season refresheth the ingenuity and integrity of his nature, setting it on work for God and towards good, but otherwise the spirit of man stands at a distance from that light of Holiness and Righteous­ness that shines upon him in any of the dispensations of God) because Satan binds his heart, his hands, his feet, his whole man. So that there is no true liberty in the freest nature or clearest reason, ( Satan doth but cozen a man in making him beleeve, either that he can or will dis­pose of himself according to the light of reason:) but on­ly in those whom God by his wisdom, love and pleasure turneth from darkness to light, and from the power of Satan unto God.
• 3. He is enslaved to Laws, Ordinances and Observations, either such as were written in his own nature (which yet have a dark being and residence there, and which God can stir up at any time for any end or design of his) or such as are dispenced to him in such or such a state. Thus God hath pleased to use many waies for the exer­cise of man in his present broken condition. Thus the Iews were exercised with severall Laws and kinds of Disci­pline, and so also the Gentiles or beleeving Christians after them: The former of these was a state of great sla­very, and the latter was not a throughly free state, though it might very well be accounted free in compare with the former. There was indeed a true taste of the truth in that State, but the State it self was not the truth (but only a more compleat shadow then the Law) and therefore must vanish and give way whensoever the truth appears. This is the sum or main of the slavery of man, whereunto the severall inferior parcels of it may be re­ferred.

Now the freedom of the seed, and of Man and the crea­ture in, with and through the seed, lieth chiefly in three things also. To let pass freedom from corruption and va­nity, [Page 86] which though it be wonderfully excellent, and not to be found in the air where we breath, yet that may so easily be supposed and is so fully comprehended in the other, as I cannot but omit it: Therefore to let that pass, I say freedom consisteth in these three things.

1. In a disobligation from all Laws of an inferior nature. That man cannot be free who is in subjection to any laws or ordinances of an inferior nature, spirit, or principle then his own life is. The Lord hath given laws and ordi­nances to man in his severall states and conditions, all which the life advanced to its own proportion of liberty in Christ is free from. They who are truly dead with Christ, are freed by that their death, from their former husband the law. The life which was married to it died and hath been laid in the grave, and there is no marrying or giving in marriage any more (even in this sence) in the grave or after the Resurrection. The life having dyed in that state and dispensation wherein it was brought forth and placed, that it might fulfil it and dye; and having slain the man also with it, yea the very root and spirit of his life: If either or both rise up any more, they rise up free: They can rise no more under the law of that dis­pensation, to which they were slain.

So that the life in liberty is as it were a Lord over all the dispensations of God; which as they are of an inferi­or nature to this life, so it is their proper place to be in sub­jection to it. He in whom the life lives & reigns, may in or out at pleasure, use them or leave them, as the light and pleasure of the nature of this life directs him. He may take any of them, and seem bound under them, though in him­self he is still free: he may leave them off again, and ma­nifest his own freedom, when he sees his time. All things are lawful for me, saith the Apostle, but all things are not ex­pedient: as if he had said, I can do any thing, I can use any thing, but yet withall I know my time: My spirit which [Page 87] knoweth the greatness, the largenes of my liberty, knoweth also how to manage it. And he shews as much in his prac­tise, for though at one time he could shave himself and en­ter into the Temple in a way of legal purification, yet at ano­ther time when certain crept in to espy out his Liberty, he would not give place by subjection, no not for an hour, but would maintain his Liberty in the very face of them. He could make use of circumcision himself by vertue of this Liberty (for he circumcised Timothy) though he tells the Galathians, that if they were circumcised, Christ would profit them nothing.

Nor is this Liberty restrained to the life in it self, but sinks with the life into the man. All things were made for man, (All Creatures, all Ordinances, all Laws, all Institutions, and Commandments,) not man for them, as Christ saith particularly concerning the Sabbath, The Sabbath was made for man, not man for the Sabbath; and when man comes to his right place, he shall be above them all, and they shall all be subservient to him, for whose service, use and discipline they were made. It is true, Man in his present estate is a servant under them and enslaved by them; yea the life it self, though by the right of its own nature it be far more free, yet for a season it may lie under greater bonds, then man in his condition of slavery hath yet tasted: but when the Son groweth up to his freedom, he becomes free indeed; yea, and that man whom he maketh free, is free also. But it is a great vanity for any to dream of, and to think to make use of and live according to this freedom, before it be truly brought forth in them. It is not by having the cleer notions and apprehensions of Liberty, or by taking scope to themselves according to these notions, that men become free: but it is by the nature, growth, and advancement of the true life in them, from and ac­cording to the true light and Power of the Spirit of the [Page 88] Lord. The former is but poor mans aspiring into a state into which he is not rightly led, which tends to greater bonds: The other is a fair passage through and from under bonds, to which, that person who is once set free by the truth, shall never be reduced; For the Lord will main­tain that Liberty, unto which his own Spirit, Life and Power exalteth. This is the First thing wherein Liber­ty consists, a disobligation f [...]om all Laws and Ordi­nances inferior to the nature or life which is bound by them.

2. Liberty consists in an exemption from all powers of a Superior nature. If Satan may be supposed to be strong­er then the life (as he is, compared with the life in its weakness, though he that then stands by the life and tak­eth care of it, is stronger then Satan,) yet the life shall be free from him: The life which deserves to be called free, must be out of the reach or fear of his claws. The life is not free which Satan may interrupt, or at least not while he may interrupt it. Satan must down when the life springs up. God will trample down Satan before the presence of the life, nay under the feet both of man, and the creature, when the life appears in them. The God of peace will tread down the troublesome spirit of Sa­tan, under the spirits yea and under the flesh too of all his Saints, in the day of their freedom. Nay the very Power of God, so far as it was dreadful to Christ and to his Saints (for they have always complained of that, as the most terrible thing which they have had to deal with, and indeed it is that that chiefly afflicteth and slayeth them in the hour of their sickness and death, though all the time of their life it was their chief support) I say this power they must be secured from too in the day of their Liberty. God will not now interpose any more with his exercises, as he formerly did in his time of nurturing the life; but henceforth there issueth nothing from him, but what an­swereth [Page 89] the nature and desire of the life.

3. Liberty lyeth (and that most of all) in the cleerness, strength and perfection of life: in the temper of the spirit: in the nature, life and growth of the spirit. If the spirit were never so free from all Laws on the one hand, and from all powers on the other hand, yet if it failed of cleerness, strength or perfection of life, it could not be perfectly at liberty. If it want either light or strength of life to move with, it cannot but fall short in its moti­ons; and though it were never so free in other respects, yet it would still be bound up in the darkness, weakness and imperfection of its own nature. If mans reason were free from all Laws and bonds whatsoever, yet if it were not full in its own nature, if it wanted either light or strength in its kind, man could not be free either in the exercise or enjoyment of his natural principle: And this holds also in the spiritual principle, Its Liberty lies in the perfection of its nature; therefore though he may have a taste of it before, yet he cannot be fully free, until he be brought forth in perfection. There must be a cleer spirit within, a cleer course and passage for the spirit, cleer light about the spirit, and full strength and vigor in the spirit, or there cannot be a through freedom. If the spirit have any clouds, any darkness about it self, it is not free: If there be any rubs in its way it cannot walk freely (therefore God promiseth to this life an high way, a plain path in the day of its redemption and freedom, as Isai. 35.8.) If its light be not very full and cleer, and its strength ab­solutely perfect in reference to its own nature and state, it will want of its Liberty, it will not be able to come forth or walk in perfect freedom. So that that Liberty which is perfect and compleat, must be of a perfect seed, from a perfect root, perfectly grown up and scituated in the life and Spirit of the Lord; from which alone it proceedeth and groweth up, and in which alone it can live and be enjoyed.

[Page 90]It hath been and still is a great question, how far those that are in Christ are freed from the Law; and whether their sins be against the Law or no, or only against Christ who is their Life and Law? In relation whereunto (since it falleth so fairly in my way) I shall lay down three Con­clusions, which may occasion the cleering of it in part, and the further better right understanding of this Liber­ty: wherewith I intend to conclude the point, only adding somewhat concerning the abuse (which it is very liable unto, as every other spiritual thing also is, in the way that hitherto it hath broke forth and appeared) and right use of Liberty, from the following words. The Conclusions are these.

1. He that is in Christ cannot sin against the Law, because he is not under it, and therefore cannot be bound by it, nor be engaged to give any account unto it. He is under another husband, and therefore free from this, as the Apostle reasoneth, Rom. 7. But yet mark, As Christ himself in his fleshly state was under the Law (who was the forerunner and pattern:) so all his seed in their fleshly state are under the Law likewise. They may have sometimes a sight of life and a taste of liberty; but until they have followed Christ into his grave, and are become dead with him, yea and risen with him too, they shall not enjoy it. While the life lives in the flesh, it lives under the Law: when the life comes to live in the spirit alone, it shall be perfectly freed from the Law.

This is most certain, The life of its own nature is not under the Law, nor can its nature (to speak properly) be subjected to the Law, though it may act a part of subjection for a season: yet in the acting of that part, the sparklings of a diviner life and Law (which swallow up this weak life with the whole Law of it) cannot but now and then appear, as they did in Christ, in the time of [Page 91] his subjection and servitude. But the man in which the life inhabits, and through which the life acts, is weak, and hath only a promise of strength and of redemption with the life, after his death and resurrection with it, but hath not any full sense or participation of it, but is to remain under bondage, and to travail up and down in the wilderness of this worldly state with the life until then. And though in the Apostles times the Lord did let out both this life and this liberty, into the humane na­ture in his Saints, to give a little glimps what they were; yet they were let forth but weakly, and they were soon clapped in again, and the old husband (the Law) returns and takes universal possession again, though under the name of the life and Liberty of the Gospel.

This then is the sum. To all men whatsoever, until they be swallowed up into the spirit of Christ, the law is still a Schoolmaster: and they may find, if they observe themselves, the Law of nature or the Law of good and evil, which is written in their hearts by nature, and fur­ther revived by acquired knowledg (whether from the light springing up in man, and so received thence, or from the light held forth in the Scriptures) continually instruct­ing and discipling of them. As a Schoolmaster it exer­ciseth them as its Disciples and Schollars. Yea in the very times of the Apostles, though they had attained a strain of freedom which was not attained before, yet they were not altogether free; but groaned under bon­dage and panted after Liberty.

2. He that is in Christ cannot do that which the Law judgeth to be sin. He cannot act against the righteous­ness that is in the Law. He can no more live to sin, then he can live to the Law. He hath as little to do with any thing which the Law judgeth evil, as with the Law it self. He can give no offence to any that have any true light in them, for he can do nothing against any true light in any [Page 92] kind. This is the nature of truth; It longeth for, it seeketh after, it knoweth, it embraceth both its own image and its own substance: Truth in the image long­eth after the substance, Truth in the substance compre­hendeth, acknowledgeth and embraceth the image. The righteousness which is in Christ and his seed, in its na­ture, motions and actions, comprehendeth the righteous­ness of the Law. Indeed it cannot be comprehended by it, but it comprehends it; and the righteousness of the Law knoweth it and giveth way to it. It hath more in it, a far higher kind of righteousness then the Law call­eth for, but it hath that also. Every spiritual motion is beyond the nature and excellency of the Law, but yet it hath all that excellency that the Law can possibly expect or exact, and therfore cannot offend against the life or truth of the Law. The life and righteousness that is in Christ, most naturally cherisheth the life and righteous­ness that is in the Law, which they who taste of the truth as it is in Iesus, are taught to understand.

3. If he could possibly do that which the Law judgeth to be sin, yet his sin would not be directly against the Law (for the Law cannot judg him as a sinner, who is not under it) but against his own life; which is a greater of­fence, and hath more of the nature of sin in it, then if it were against the Law. He that is in Christ hath a new life in him which is sown in his spirit, and his spirit with that life is transplanted into Christ, who is his Lord and Lawgiver: And what he now is, he is in Christ; and what he now does, he does unto Christ, and is not now any longer under that dispensation of the Law, in which he was before his transplantation: so that he is not henceforth so much as in a capacity of sinning against it.

This then is the sum. They that are in Christ, (in his Spirit, dead and risen with him, who are entred in­to [Page 93] and swallowed up in the newness, Vertue, Life and Power of his Death and Resurrection) are not subject to the Law of any dispensation (though they can also ful­fil any, yea and are to fulfil the Law of every dispensati­on:) but only to the Law of pure nature. Nor can they properly be said to be subject to that, for of it self it flow­eth from their nature, and that in a way of subjection to them, so that they may be rather said to be Lords over it. All the dispensations of God with all the Laws of them, flow from that life which is in Christ and his seed, from which life they come, in which life they are com­prehended, to which life they are inferior and owe sub­jection: And though the Lord exercise his Son under them for a season, so that they are above and he below, they Lords and he a Servant under them; yet when the heir is grown up to his age, understanding and liberty, it cannot but be otherwise. And this is the right and proper state and posture of things (whereas all things are now out of order, the first last, and the last first) when every inferior nature is comprehended in and subject un­to the superior: When the sensitive part is subject to the rational, the rational to the spiritual, the spiritual to the divine: The creature to man, man to Christ, Christ to God.

And when this is effectually sprung up, brought forth, and perfected, then cometh the Kingdom, the universal Kingdom, the Kingdom both of God, of Christ, and of man. Then God shall reign, when he hath pitched his Tabernacle, built up his Temple, erected his Throne and Kingdom wherein he will reign: When he hath taught his Son and his creature perfect subjection to himself, then will he reign in them both. Then Christ shall reign; When he is become perfectly subject, when he hath throughly learned obedience by the things that he hath suffered, and hath given up his life to the will of the Fa­ther, [Page 94] and lain in the grave during his pleasure, Then will the Lord at length raise him up to the Crown, give him the Kingdom, set him at his own right hand, and he shall reign henceforth in God and with God. Yea, When man hath learned this lesson from Christ, and hath laid down his life also and buried it in the grave of Christ, and there let it lie the time of Christs pleasure, Then will Christ also at last raise him up in his own life (even as God raised up Christ in his life) and he shall reign in Christ, and with Christ in God for ever and ever. And now tell me, ye that have skill, which is the most Hono­rable of these, Gods reigning in Christ and in man, Christs reigning in God and in man, or mans reigning in God and in Christ. Surely God will manifest his skill in imparting himself wholly and fully to his Christ, and Christ will shew the same skill (and will not fall short in it) of conveying all to man that God imparts to him. If the whole river cannot run intirely and perfectly every where, it will not be satisfied in it self; it will not be able to satisfie the desire of its nature, which is, after this manner, to empty it self. The Lord will sow liberally, that he may reap liberally; Nor is it any dishonour to him, for us to see, acknowledg and hold forth the greatness, Excellency and Majesty of him in his seed. Hitherto the Worshiping even of God by the mouths and in the spirits of most men, hath been Idolatry: but hereafter ye shall see man worshipped without Idolatry. When the Lord clotheth the flesh of his seed with his own Spirit, the spi­rit of man so soon as ever he beholds it, shall fall down before it: Yea all the Angels of God shall worship him. The meanest Life of Christ in the lowest of his seed (if any thing here may be termed mean or low) shall de­serve the greatest worship of the highest Angels.

The flesh will be entring into all the spiritual things of [Page 95] God, but it is only into the flesh of them, and to serve the flesh by them.

This they who are the seed, in the true nature, cannot do: and they who are advanced to be a type or represen­tation of the seed in any dispensation (and so have a taste of the nature, life and liberty of the seed) are carefully to avoyd the doing of it, in that dispensation wherein they are placed by the spirit of the Lord. The spirit of life in the seed cannot do thus (This is clean contrary to the nature of that life;) nor the humane spirit neither so far as it dwells in, and is comprehended by that life. But that which is but spirit in a type, or by vertue of a dispensa­tion, but is still flesh at root in its own in most nature, is very prone to do thus; yea as also the flesh which hangs about that which is spirit in truth, both which prejudice themselves very much there, and therefore should en­deavour, watch and pray that they might avoyd it.

Ye may use all your Liberty, only do not abuse it. If it be in any kind an occasion or advantage to the flesh, ye abuse it. If ye manage it so as to satisfie any desire, any delight of the flesh, this is not true Liberty rightly made use of, but the Liberty of the Gospel injured.

The Liberty of the Gospel, it sets free the spirit, but it is a yoke of bondage to the flesh, it binds up the man wonderful-strait in all his nature and motions, letting him not one whit-further loose, then he is new made in this new life.

That Liberty therefore which feeds and satisfies the flesh, which gives scope to the carnal spirit of man, is not the truth. And if there be any light which the spi­rit of man hath by the Revelation of the Gospel, where­by he apprehendeth and practiseth such liberty, he un­derstandeth not that light, he abuseth that light.

More particularly, There are three main ways of [Page 96] abusing this liberty, or the flesh is very apt to take occa­sion by this liberty to corrupt it self and prejudice the life of its spirit, chiefly in these three respects: In reference to its Temper, in reference to its Rest, in reference to its Motions. What the spirit slays by true spiritual Liberty, the flesh getting into the outside of it quickens: and what the spirit thereby quickeneth, the flesh thereby slayeth.

1. The flesh is apt to take occasion by Gospel-Liberty, to corrupt it self in its Temper, to begin to lift up it self as if it were something. The flesh, when its own nakedness is discovered to it, and when it is cast into grievous bonds, feeling the fetters and shakles of sin, death and misery a­bout it, it is mightily ashamed: but when it feels these fallen off, and in stead thereof it finds it self clothed with the life and liberty of the spirit, it begins to prick up its ears again, and look upon it self as some-body. O how low were the people of the Iews, both in the eye of the world and in their own thoughts, before the Lord clothed and adorned them: but afterwards, how loftily did they look upon the rest of the world and scorn them even as dogs? Neither were the converted Gentiles altogether free from this snare, but they were apt likewise to boast not only over the rest of the world, but over the Iews also, Rom. 11.

2. The flesh will also take advantage hereby to corrupt it self in its Rest. There is a rest for the people of God, a rest from all the toilsome motions of the humane spirit: which the flesh will lay hold on to neglect what it should do, and the doing whereof doth not contradict or interrupt this rest, but floweth from it. The flesh by this liberty will be apt to think it is become its own, and may neglect a­ny duties or ordinances (duties of love and service, ordi­nances of worship, &c.) as it shall think good: whereas the flesh hath no more liherty in this respect, then as it is drenched into and truly led by the spirit. The spirit of [Page 97] the Lord is free; and so far as our spirit, yea and as our flesh also, is taken into the spirit of the Lord, it partaketh of this freedom. But the flesh, which is in part thus advanced, must know its place and distance; It must know as well how to descend, stand and walk in its present place, relation and order, as to ascend and maintain fellowship with the Lord. But this the flesh, till it be throughly mortified, cannot learn to do, but will be continually seeking its own honour and ease, and abusing all the light, life and liberty of the spirit: therefore the Lord hath great rea­son to keep the flesh very short, even in his choicest ones.

3. The flesh will also think it hath liberty to do what it pleaseth, and so will make use of this liberty to glut it self with all manner of vanity and sensuality. The flesh which naturally longeth to take its fill of the delights of the flesh, doth as naturally incline to take all advantages, and will not stick to bend aside the very light, life, and liberty of the spirit thereunto. O what draughts of va­nity will it now swill down, when once it feels it self fenc­ed from the fear of that danger which was its only curb. Now will every fleshly spirit take its swindg, according to its temper and inclination, some in more gross and sensual, some in more refined and spiritual pollutions.

Thus that wherein the breath, life and spirit of the Go­spel lieth (An holy Temper, an holy Rest, and holy Mo­tions) the flesh getteth into and corrupteth, and thereby eateth out all the excellency and vigor of life which was let out in the dispensation, destroyeth that precious sa­vour and leaven which it had from the life, conceiveth with some new seed of spiritual filthiness, and at last bring­eth forth a more unclean filthy birth of the flesh, then its womb was capable of before.

Man would have liberty to reign, He would have eve­ry [Page 98] thing serve him: He maketh use of his Light, his Life, his Liberty to serve himself; and to make every thing else serve him. But the life in Christ and his seed, which floweth from the Love of the Father and dwelleth in love, delighteth to serve. It will be serviceable to every thing, but especially to that nature which is the same with it self. This nature teacheth it not only self-love, which every nature teacheth, but also to love its neighbor here, as it self.

Christ though he was a King and had a Kingdom, yet he came not here to reign, but to serve: And all his seed who partake of the same life, follow him (who is their guide) in the same steps. As they have the same nature of love with him; so the same nature guideth them to the same service of love.

The love that is in Christ, and the love that is in the Saints, maketh their humane spirit, with all the life, liber­ties and enjoyment of it, which it either hath in it self or receiveth by the Gospel, to serve both the life of their own spirits and the life in one another, and that under all the weaknesses in which it is sown or can grow up. It is more pleasant and natural to Christ and his seed, to deny their Liberty and enter into bonds for the advan­tage of others, then to enjoy it for their own satisfacti­on. The Liberty of their natures, the Liberty of their spirits they cannot lose, and as for the Liberty of any outward practise, it is not of so much value as to be main­tained to anothers prejudice. Liberty can exercise and enjoy it self as much in the forbearance, as in the use: nay it is direct bondage not to be able to wave it in such a case. He is a slave, he is in bonds, he hath not a large and free spirit, who can only reign, but cannot serve; who cannot deny himself with the same ease and content wherewith he observeth himself. He is bound up in his Nature, he is restrained in his Liberty; He is free but [Page 99] in part, he hath not arrived at the compleat temper of the life, for the life can do both, and hath a time and season for both.

XI. Of the low Ebb, which the Lord Christ was brought to, by his Death and Sufferings.

THis is the state and condition of Christ in the time of his Death. This is his dying sence, or his sence when he is dying, of his own state and posture therein. In the midst of his life, while the Power of God rested in him and the Glory of God shone upon him, he was a God and no man: He was one with the Father; one in substance, one in life, one in motion, operation and en­joyment. But now in the season of his Death, in the time of his desertion and affliction (while that life fails and gives up the ghost, for want of the presence and in­fluence of God, and by the power and force of the ene­my) as he was before lifted up far above the state of man, so now he falls far beneath it, I am a worm and no man. That excellency which is in man, (that excellency which may yet be found in man even in his broken state,) Christ is stripped of when his own life dies, so that in truth he is not a man, not so much as a man. This is not an hy­perbolical or passionate expression, but the expression of a true sense from a true understanding. Which will ap­pear more cleerly, if we consider these things which are most eminent in man, as his Beauty, his Majesty, his Wis­dom, his Strength, his Intercourse with God; all which Christ was stripped of in the time of his Death, in all which respects he was more like to a worm then a man.

1. For the Beauty of man. Man is evidently the most [Page 100] lovely, the most comely piece, of the whole Creation. He is as it were the extract, the quintescence of the Cre­ation exactly formed. As Christ is exactly formed to be the beloved of God: so Man is exactly formed to be the beloved of Christ. And as the Godhead pleaseth it self in the beauty and loveliness of Christ: so Christ (and in him the Godhead) pleaseth himself in the loveliness of man. God saith to Christ and Christ saith to man, Thou art all fair my love, there is no spot in thee. Long before this world was both the delight of God and of Christ was in and about man: Before the mountains were set­tled, &c. While as yet he had not made the Earth nor the fields, &c. Then was I by him: Rejoycing in the habitable parts of his Earth, and my delights were with the sons of men. Prov. 8.25, 26. & 30, 31.

2. There is a Majesty in man. God who appointed man to be his Vicegerent, set a stamp of his own Majesty upon him. And this is yet to be seen in man, there are the reliques of it yet in his nature, and a sense thereof in the nature of the Creatures. There is a stamp of subjection upon all the creatures, and a stamp of dominion and Ma­jesty in man.

3. There is Wisdom in man, Man is as it were the head of the wisdom of the Creation. Man hath a light in him beyond the Creature, whereby he can comprehend it, mannage it and make it to serve him. He hath a great root and principle of wisdom in him, whereby he knoweth both God, himself and the creature, and can effect strange things. He can foresee and provide for good and against evil: He can search out what he wants, yea and make use of what he finds. Look upon the wis­dom which man yet hath, and ye shall find, that he is as it were a God and liveth like a God, in compare with the rest of the Creation.

4. Man hath Strength too, Strength sutable to his [Page 101] estate. Take him with that addition which his wisdom adds to his strength, and he can doe great things. Take him with his engines and he is stronger then any other part of the Creation, nay then all the rest of the Creation put together. What can he not do? what can he not suffer? The Spirit of a man will beare his infirmities. All the infirmities which ordinarily befall man, nay all the infirmities proper to man, there is strength in the spirit of man to graple with. Indeed when God doth break man, when God doth wound him, then he groweth weak: but otherwise man hath a great deal of strength yet remaining. The Egyptians are men and not God, and their Horses flesh and not spirit; when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. O what a weak thing is man in the midst of all his strength, when God comes to deal with him! But set God aside, and who knoweth his strength? What buildings would man raise, what de­fences would he make for himself, what would he be, what would he do, what would he suffer, did not the Lord provide a worm to gnaw at the Root of his spirit?

5. Man hath a kind of intercourse with God. He is yet neerer to God, and hath yet more converse with him, then the residue of the Creation. His relation is of it self closer, and his Communion more intimate. God speak­eth more directly to him, provideth more directly for him (Gods voice to and care over things is in a great de­gree in reference to him and for his sake:) And he know­eth God, loveth God, trusteth in God, calleth upon God, in another way and after another manner, then the rest of the Creatures can. There is yet a touch left, there yet remains a wilde portraict of the glorious work of God upon man. This is, in part, a taste of the excellency of man; this is his nature, this is his life, this is his estate still in some degree, though fallen exceedingly short of [Page 102] its own glory, truth and fulness.

But now, The life of Christ is far beyond the life of man. He exceeds man, further then man doth the creatures.

The Beauty of Christ wonderfully exceeds the beauty of man. Christs beauty is of a deeper, a purer, a more in­ward nature: The very rayes and lustre of the inward spirit of the divinity dwell in him, and shine from his face. There is wonderful beauty in the nature, visage, and in all the motions of the life and spirit of Christ: His faith, his love, his sweetness, meekness, patience, &c. O how resplendent! All that is beautifull in man, he hath in him after a much more lovely manner, and a peculiar beauty of his own besides.

And so his Majesty is also far greater. Man in all his Majesty, cannot but admire at (and bow before) the Majesty of Christ in his person, words and gestures. He appeared like one of another region, He spake with ano­ther manner of spirit, and in such a way as was sutable to the Majesty of his own spirit, He taught as one having au­thority. And though he was exceeding full of love and tenderness, yet his Majesty kept his disciples so in awe, that they durst not ask him any question but very hum­bly and with great fear and reverence.

The Wisdom also of Christ did far transcend the wis­dom of Man. The root thereof was of a better kind, planted in better earth, deeper rooted, more carefully at­tended, and of a better growth. Christ was able (by the skill and vertue of his nature) to contrive spiritual designs, to manage spirituall affairs, to provide for spirituall good and against spirituall evil: yea far more skilfull was he in his spiritual estate then man in his naturall. A very wise and understanding shepheard, able to walk himself and guide all his sheep through all danger, distractions, oppo­sitions, intricacies and deaths into the full truth and sub­stance of life.

[Page 103]And the Strength of Christ is great too. What cannot Christ do? what cannot Christ suffer? The Life of Christ can better dye its death, then man can his. It can goe through weakness better. It can endure to be far more weak, and in that weakness dye a far more bitter death. It can run through all conditions, all duties, all afflictions, all dispensations with ease and delight, I know how to want, saith Paul, and how to abound, yea I can do all things through Christ strengthening me. And in ano­ther place he instanceth in the worst and hardest things, expressing at what an height he felt his life able to main­tain it self in the very midst of them: Therefore I take plea­sure in infirmities, in reproaches, in necessities, in persecu­tions, in distresses for Christs sake: for when I am weak, then am I strong. 2 Cor. 12.10.

Lastly, Christs intercourse with God, how sweet, how full is it! He is ever conversing with God, God is ever conversing with him. He eyeth God in every thing: in all spiritual motions, in all natural motions. In spi­ritual motions he hath to do with nothing but him; in natural motions he hath to do with him chiefly. He is the chief thing which God eyeth, and God is the chief thing which he eyeth in every thing. I have set the Lord al­ways before me: because he is at my right hand, I shall not be moved, Psal. 16.8. Mark, There is a mutual conjuncti­on, a natural union between God and Christ (for this posture of each here floweth from it and pointeth at it) they place themselves by one another, they mind one another, they stand by and to one another. Christ set­eth God before him, and God placeth himself by Christ, standeth at his right hand, and this is their mutual con­tent, delight and safety. They are well, secure, and per­fectly at hearts-ease while they are together. All misery from the begining to the end, ariseth from their separa­tion and distance, and will soon vanish when the whole [Page 104] course of that is perfectly over.

Thus Christ is in his life: But now in the death of Christ it is far otherwise. Christ in his death falls not only beneath this Glory, but also beneath the glory of man. God when he breaketh Christ, breaketh him more terribly then he hath yet broken man; leaveth not so much excellency in him, as he hath yet left in man; but he beholdeth himself (and who ever can look upon him shall find him) more in the condition of a worm then a man.

There is no more beauty in him, then in a worm: no more majesty in him, then in a worm: no more wisdom or strength in him, then in a worm. He hath lost all his light and all his strength in the things of God. He know­eth not how to beleeve, hope, pray or do any thing which requireth life and assistance from God: and yet his na­ture cannot but do these things in a very vehement man­ner, though not after the same rate of understanding and life which he possessed before, nor with the aid of so pow­erful an influence. But in what ever he is or does, or what ever befals him, God regards him not, God takes no more notice of him then of a worm. Christ who served God with the strength of his life all the days of his life, what a stranger is God unto him in the time of his death. Call he may again and again in his extremi­ty for relief, for support, for somewhat to stay his faint­ing spirit; but no news, no return, no regard from God, no more then the worm has that crauls upon the ground: My God, my God, why hast thou forsaken me? why so far from helping me, and from the words of my roaring? O my God, I cry in the day time, but thou hearest not, and in the night, and there is no silence to me, Psal. 22.1, 2. I am a worm and no man.

A reproach of men. That is somewhat more. Man is pitied by man in his broken estate, but Christ is re­proached. [Page 105] To have been high and then to fall low, is a matter of reproach, especially where a further ascent was spoken of and asserted. Christ and the people of God talk of neerness to God, and further advancement by God, yea of perfection in God: therefore when they are thus forsaken (as they are really and perfectly forsak­en in that fleshly dispensation, wherein they are at first brought forth, and for a season assisted and owned) and their life broken and slain, they become a grievous re­proach. Man cannot forbear upbraiding Christ, when he beholdeth him dying. When man feels his own life, which Christ so disdained and still testified against, I say, when man feels this so far above the Life of Christ, (as it appears to be and indeed is when Christ is dying) he can­not but reproach Christ. Christ is such a proper object of scorn to the spirit of man, in the time of his death, as cannot but draw forth scorn from him. For man to see and feel himself alive and free from that death wherewith he was threatened, and the death to fall upon Christ who threatened it, even such a death as concludes his death for ever to mans eye, and secures man from all that dan­ger which might accrue to him from the Power of Christs Life, and which man might stand in some feare of, this cannot but stir in man the spirit of derision, and cause him in his very heart to reproach Christ. A reproach of men.

And despised of the people. Christ in his death is not only a reproach to man, but to the very people of God also. The fleshly people of God cannot but then despise this life. As they cannot but in some degree honour it, when they see the sweet and powerful shining forth of it: ( Never man spake like this man. He hath done all things well, &c.) So they cannot but despise it, when they see it declining. Such is the temper of fleshly Israel, and such the way of Christs appearing, that the truth and glory of [Page 106] his life is more hidden from them then from the world, and their despite of him in his death is greater. O how they please themselves in their fleshly zeal and devotion, when they find the spirit and life of Christ dying in and passing through his flesh.

There is nothing feels greater contempt, nor more universal, then Christ in his death. The eye of man universally contemneth him, yea the whole heart of man laughs at him with the greatest derision and disdain that can be. High, low, rich, poor, Jew, Gentile, and every sort and sect among each, loath Christ in this state, He is now become the abhoring of all flesh. They jeer at him, they trample upon him with the greatest laughter and scorn, and without the least regret. They spit in his face, they buffet him, they shoot out the lip, they shake the head, He is a worm and no man with them too.

He trusted on the Lord, that he would deliver him.

This is one expression of the great contumely in their spirits. This is the man that trusted on God for delive­rance. This is that great and glorious life which came from God, which so depended upon God, which was so sure to be secured by God. The wisdom of man should fall, the strength of man should fall, but he should be preserved and delivered by God. He would not walk in the way of man, nor he should not come to the end of man. God loatheth man, in the midst of all his wisdom, righteousness and excellency; but this is the beloved of God, the delight of God. Behold now what he is! Be­hold now where he is! Now let God arise and save his choyce one, his beloved one! He trusted on the Lord, that he would deliver him: let him deliver him, if he delight in him.

O foolish man! Ought not Christ to suffer these things, and so to enter into his Glory? If Christ will reap the great [Page 107] Glory and riches of the increase of his life, ought he not to reduce it into a seed, and to sow that seed in a womb of death sutable to the nature of it? O vain man, never wast thou more deceived! Thou seemest to have the foundations of thy life secured, while Christ is dying; but discernest not how the foundations of thy death, and of his Life and Glory, are hereby laid.

Use. Observe the difference between Christ and the people of God in the time of their life, and in the time of their death. Christ dyed, and the People of God must dye too. They that have life from Christ, must dye with Christ. As Christ laid down that life, which he received from the Father, in his flesh: so must the People of God also lay down or sacrifice that life which they receive from Christ. Every Disciple of Christs must taste of his cup, drink of his baptism. They that have lived with him, and tasted the strength and glory of his life, must also drink of the bitterness of his death: for that is their way to enter into glory, as well as his. The same life in them, as it tends to the same end, so it re­quires the same passage. And how lovely soever they were in their life, how great soever the majesty, wisdom and strength of their life, how sweet and familiar soever their converse with God, &c. yet all these will run low enough in the time of their death. They will be weak enough, and foolish enough, and blind enough, not be­ing able either to chuse the good or refuse the evil. O how glorious is a Christian in the time of his life! how he flourisheth with leaves and with fruits of several kinds! But he is bare enough of all in his death: Then he can be nothing, then he can appear nothing; Then he can do nothing; Then he can bear nothing; He knoweth not how to subsist, nor which way to turn him. But of this more under the next Head.

XII. Of the low Estate, which the Seed of Christ are re­duced unto, by their Death and Sufferings.

THis is the voyce of them, in whom the life of God is sown in their broken state. When that life spring­eth up growing and flourishing in them, then they are exalted far beyond man; then they have a deeper un­derstanding, and fuller enjoyment then man is capable of: That life, that glory which then shineth in them, man cannot but vail unto. But according to their exalta­tion, is their humiliation; for when that life is shattered, they fall far beneath man: They have not that wisdom, that strength, that righteousness, that excellency which is in man. Surely, I more brutish then man, and have not the under­standing of man.

Man is very brutish, man is very shallow. He is brutish in his desires and affections, shallow in his comprehen­sion. Very little knowledg, very little understanding hath man; so little it is, that it can hardly distinguish him from the brutes; yea he is so brutish (or rather worse) that he doth not follow the guidance of that little he hath. Man, that excellent Image of the Almighty, is become like the pe­rishing beasts: His knowledg, his affections, his motions, his course, his end, are just like theirs, as is observed by the wise Searcher into the nature of things, Eccles. 3.18, 19. Man is not at all like God or like himself, he hath not a quick understanding or sense in the ways or things of God, but in his springing up, growth, progress, and be­havior in the world, as also in his passage again out of the world, is just like a brute.

But the child, the heir in his broken state, falls beneath [Page 109] this brutish state of man. Man falls below the creature, (man loseth that sense and knowledg in his kind, which the very creatures retain in their kind: The Ox knoweth his Owner, and the Ass his Masters crib, &c.) and the life in the seed falls below man. Great is the death of the com­mon creature; Greater is the death of man; but O how deep, how deadly is the death of the seed! How deep in their grave! How low do they sink into the bowels of the great Abyss!

All things which the Lord hath as yet brought forth, he causeth to pass through the jaws of death: And their death is proportionable to the condition and degree of their life. None tasted of such a life as Christ; None also of such a death, save his seed, who drink of his Cup, and are baptized with his Baptism.

O how low was Christ brought in his broken state, when he was forsaken of his God! He was not inapprehensive himself of it (what ever we now judg it) when he cryed out, I am a worm and no man. I am not a man, I have not the knowledg of a man, the life of a man, the excellency of a man, the defence of a man: I can find nothing fit to compare my meanness and misery unto, but the most contemptible of the creatures, a worm, which hath no understanding, no excellency, no ability, no manner of loveliness in it.

Now the servant is no better then his Master; The mem­bers have the same nature, course and condition with the head. The life in them must be broken, They must be brought low, They must also be stripped of God: and then the vessel which was exalted hereby, will feel pain, shame and misery. Then they will become more brutish then man, and want that common understanding of man, the greatest tincture and excellency whereof they now so much despise. Well may they now flourish and be brisk over man; but seasons of death will overtake them, and [Page 110] then their spirits will be flat and low enough.

This condition of theirs is made up of these three things, A throughly broken state in it self, A through sense of it in themselves, and a through sight and contempt of it by the world.

1. A throughly broken state in it self. As the life and nature of Christ and his seed is true and through: so is also their breaking. There is a double breaking of them: A breaking of the liquor, and a breaking of the vessel. There is a breaking of the seed or inward life, or of the heavenly part; and there is a breaking of the outward nature, or earthly part wherein it was sown, and which was transformed and made happy by it. There is nothing of the new life, no nor yet any thing of the old nature left whole, when this death is perfected. This quick spi­rit, This quickened nature, each are become nothing in themselves, but only (like a lump of dead clay) fit to be made any thing, by any thing which hath skill and vertue to form. This poor Land, which was once the pleasant habitation of God, is made empty, desolate and ruined. This is the true state of Christ and his seed in their death. And though man seem to himself both to desire and in some measure to attain this condition, yet he is as far off from the true nature of either, as he is from the true know­ledg of himself.

Man would fain be broken. There is an apprehension upon him, that the way to life is through death, (for this which he possesseth, he may see, he may feel, and so may easily be convinced that it is not life,) and therefore he cannot but long and earnestly desire to pass through it, that so he may come at life. But this Baptism none can baptize himself with; He alone can do it, who baptized Christ. It is the Life alone which is capable of this break­ing, (for the outward vessel belonging to the seed, or in which the seed is sown, hath its capacity in and from the [Page 111] Life,) and he alone can break it, who formed it. The Lord alone can build, and the Lord alone can destroy this kind of fabrick. This wise and accurate destructi­on requireth the same skill and vertue, which issued out and built up the nature and Life of Christ and his seed. The Prince of darkness can never attain so much as to ad­minister any degree of this death, further then he is ina­bled, instructed and assisted thereunto from the root of all things: (whose wisdom, skill and power goeth along perfectly in every thing, though it be not comprehend­ed in or apprehended by any thing.) Now as all death and brokenness hath affliction and misery in it, so this beyond all: And as man will aspire after this death, so he will fancy that he hath this kind of misery upon him; but yet in the midst of all his pangs; he knoweth not what belongs to it.

There are three great scenes in the death of Christ (in each of which there are many various strains, steps, and degrees) all which man can imitate very accurately, but cannot reach to the truth of any of them.

• 1. There is the death of corruption. The life and spirit of Christ cometh forth with power against the corruption of mans nature, and with the sword of God slayeth it: in so much as he, in whom the life of Christ is truly sown and springeth up, shall find himself dying unto his sin­full nature dayly. This is one scene.
• 2. There is the death of the excellency of mans nature. Sin must dye and righteousness must live, yea and then righteouseness must dye also. When the life of Christ at first breaks forth in man, O, says he, that this filthy na­ture might be destroyed, and that I might be brought forth in holiness and righteousness! but little doth he then think, that all this holiness and righteousness must come to judgment and dye also. The Spirit of the Lord can judge and find fault with the very nature and [Page 112] life of the Image of God, not as it is now corrupted, but as it was at first planted in the first Adam. The same God which sindeth fault with the first Covenant, can also find fault with the first creature, as it was brought forth under that covenant, and can so judge it unto death and destruction.
• 3. There is the death of the Son; even of all the excel­lency of his life and nature, as it was brought forth in the flesh. Eternal life, in the life thus received, dyeth. Christ, thus alive, dyeth even to the nature of this his life, and to the spirit from whom he received it. The Spirit, who gave him this life, and who kept this life pure in him, he slayeth it: yea Christ himself offereth up this life, without spot to God, through the eternal Spirit. These are the three parts or stages of death, which God men­tioned at the beginning upon mans fall, namely, The death of the Serpent, the death of man, and the death of the Son.

Now there are counterfeits of all these. Many seem to be dead to their corruptions, who are not: and many seem to be dead to the excellency of nature, when it is but by the skill, life and excellency of nature that they attain this seeming death: Many also seem to drink very deep into the death of the Son, who never yet tasted of that life of his which is to dye. This is the first thing whereof this condition consists, viz. A throughly broken state in it self.

2. To this there is added in the second place, a through sense of it in themselves. They are not only broken, but they feel themselves broken: They are not only stripped and left naked, but they feel both their stripping and nakedness. In other cases a man may be poor and mise­rable, yea blind and naked, and yet take himself to be rich and happy, &c. but it is not so here. This kind of breaking is lively and of quick sense in the spirits of them [Page 113] that are broken. This is such a death as he throughly feels, who dyes. Christ felt himself to be a worm, and the seed of Christ feel their brutishness and want of under­standing. Adam was cast into a deep sleep, while Eve was formed out of him: but Christ is awake, and by the quickness of his awakened spirit forms his Church, and the vigor of that life in his Church suffers in its death.

3. There is also a through sight and contempt of it by the world, and of them because of it. God carries on the death of Christ and his seed openly in the eye of the world. As God kindleth and setteth up this lamp in the view of the world, so he putteth it out also in their view. The symptomes of this death, the symptomes of this breaking, are so visible and manifest, that it cannot be hid. That life, that power, that activity, that stirring of God in their spirits, words, behavior, whole course, &c. is put out and gone. They as manifestly appear (all this season) in the world without it, as for­merly they did with it.

And the world now despiseth them. That, which gained esteem and glory from the world, being gone, they cannot but despise them; and so much the more, by how much they began to honour them. There is such a lustre and glory in the life of Christ, when at any time it discovers it self within mans center, as man cannot but acknowledg and subject himself with all his life and ex­cellency before: but when man sees all this fallen and himself still standing where he was; This which made such an appearance above him, being fallen beneath him, Christ being dead and he alive; how can he now but despise this appearance of the life and lustre of Christ, and so much the more because of its former glory? The exceeding low fall of the highest glory, is most contemp­tible. Never man spake as Christ spake, and never man did as Christ did, even to the eye and in the sense of [Page 114] the world; He hath done all things well, &c. What Power and Authority did he bear in the very spirits and consci­ences of his greatest adversaries? How did he every where so take with the people, that his malicious and un­just enemies durst never meddle with him? But in his death, in his broken state, he lost all. He was not only a worm and no man (when he was forsaken of his God) in the truth of his estate and condition, but he also felt it: and he did not only feel it himself, but his enemies saw it too, yea it was palpable to the common eye of the people, and to all that beheld him; All that see me laugh me to scorn, they shoo [...] the lip, they shake the head, saying, He trusted in God th the would deliver him, &c. Is this the man that had so much interest in God? Is this the man in whom the Power of God did so appear, and who could do such mighty things by the Power and Vertue of God? Is his Doctrine and Miracles, his great Union and Communion come to this? They shake their heads (as at a deceit, as at a delusion, as at a piece of vanity) they mock, they spit upon him, they buffet him, &c. They crown him in deri­sion. They reproach, yea they abhor in their spirits, the very power of his life, in the day of his death.

Use. Behold, O Christians, the death of the life of Christ! behold the Baptism of Christ, the miserable passage to the Crown. If ye will become Christs, ye must dye not only to the corruption and shame, but also to all the glory and excellency of this world, and yet not stop there neither. The life of Christ will put out the life of all other things; and when it hath done so, there is a death for it too. The Spirit of Christ in the seed, must pass through its own blood into the holy of holies.

Alas, Sirs! If there were nothing to pass through, but a death to this world, what an easie matter were it (com­paratively) to be a Christian? What an easie matter were it, to despise and trample upon this world, by vertue [Page 115] of such an excellent life in the Spirit? To have that spi­rit in the seed broken, which delights or may delight in the world, it is bitter indeed to man, but alas that bitter­ness is nothing, in compare with that bitterness which ariseth from the breaking of the new life in the new spirit. Would ye know what this is? Why measure it by this: by the sweetness of this life. Do ye know how sweet it is to taste the true nature of the Life of God! to enjoy and live upon the breath of his Spirit! to walk in the light and love of the Lord! If ye truly know these things (the true sweetness of them) then ye may be able to give a guess at what it is to have them broken.

But as there have been counterfeit Images all along of the Life of Christ, so are there also of his Death. O what pains do several sorts of men take to find out this Death, yea and to meet with the anguish of it! but all to no pur­pose: for the Lord alone can light, and the Lord alone can extinguish this Lamp. I kill and I make alive, This holdeth true every where, but here most especially. The Lord alone can bring forth the next strain of life, and the Lord alone can bring into this narrow passage of death.

XIII. The Course and End of Man.

THis people (who were the choyce of God, among whom the seed of life was sown) was a type of the spirit of man, truly representing his nature and state, more especially in these five particulars following.

[Page 116]1. In his difficulty to be woond up to the mind and will of God in any dispensation. There was a great deal of work with this people to bring them to any pass; Con­tinual Instructions, continual Corrections, a mighty cur­rent of Power and Providence did God both put forth and maintain, to cause them to beleeve and obey, both in Egypt and in the Wilderness: and yet it proved a very difficult task to winde them up to either.

Thus it is with the spirit of man. God is at a very great expence to bring him to any thing. He is fain to let forth of his own Spirit, of his own Light, of his own Power, and batter him out of all his fleshly holds, before he can bring him to submit to him and walk with him in any of his dispensations.

2. In his sudden backsliding. This people did natu­rally fall from God: They were hardly drawn up, but did slide down of themselves. What a work had God with them to make them beleeve and wait upon him? what a many wonderful Works did he shew, to draw them up to trust him, to follow him, to love him? &c. but alas, how soon did they forget his Works, and retire back into the fleshly principle and course of the Heathen, and this both in Egypt and in the Wilderness, and also in Canaan!

Thus it is also with the spirit of man. Let God never so powerfully convince and engage him in the light and life of his spirit, yet he naturally slinks back from it. He corrupts himself in every dispensation of the Lord, set­ing up his own lusts there, serving them, and forgetting the Lord his Maker and Redeemer. He makes every path and truth, either of the Law or Gospel, serve his own car­nal spirit: in so much as though he walk in all the ways of the Lord (as he accounts them,) yet he serves himself in all, and not the Lord in any. Mans flesh, mans reason (nay mans vanity and corruption) gets into every way of [Page 117] the Lord, polluting it self there, and prophaning all the holy things of God. It turns out of that which is indeed the way, and walks in that which, though it still calls it the way, yet is not, but only a way of its own, (for the very Ordinances and Institutions of God, after the spirit of man hath entered into them, and molded them to his own bent, God will no longer own them, but terms them his ways and inventions.)

3. In the season of mans corrupting himself, which is after Moses his death, after the death of the Witnesses, after the departure or death of that life in him, which seized upon him, overcame him, and as it were forced him into the ways of God. When the light of God cometh down upon man, and overbeareth his spirit, he cannot but fol­low it: but when that light is gone, he returneth to him­self again; He turneth from the life, from the purity of that into which he was led, retaining only so much as will serve the ease, quiet, content and satisfaction of his own corrupt spirit.

There are gales of the Spirit of God, which descend upon this earth, the spirit of man. Where these blow strongly, man is hugely changed: He hath as it were a new spirit in him, whereby he is (after a sort) naturally led to follow the Lord. But when the Lord withdraweth this breath, his life perisheth, and man returneth to his Earth, to his very corruption again, yea and taketh unto himself seven Devils worse then the former: For the higher that man is raised, by this breath from the Lord; the lower he falls, when this breath is withdrawn. It is the spirit of corrupt man, getting (or advanced by the Lord) into the purest ways and forms of Religion, which bringeth forth the filthiest abominations.

4. In the result of this corruption, and evil will befall you in the latter days. Sin most naturally brings forth death. Corruption or putrefaction is a degree of, [Page 118] and a direct passage unto death.

And it will break forth and appear in the latter days. Man must have a time to corrupt, in which he is to be let alone: but in the latter days, when his end draws nigh, death hastens apace: his corruption then begins to open it self, and to discover the death which lay hid in it. Then that evil, which man hoped all this while to secure him­self from, will begin to manifest it self to be in the nature of his own spirit, or in the nature of that sin and corrup­tion, which he hid within the nature of his spirit. He hath hid his destruction in his own bowels, he hath hugged it in his bosom, in the midst of all his designs to escape it: and in the latter days when it is grown ripe and strong, thence it will start, seize upon him and devour him. When the Lord hath throughly tryed the spirit of man, and when man hath throughly corrupted himself; then will he lay the ax to the root of this tree and cut it down, that it may cumber the ground no longer. He hath cut down the Iews already; Their latter days, wherein evil did befall them, have overtaken them: and he will also cut down the Gentiles. The Iews were not the seed, for after the death of Moses they did corrupt themselves, and discover, that they (like the rest of the world) were but flesh. Neither are the Gentiles the seed, for they also after the death of that life, which did flow from the Spirit into Christ and his Apostles, did also corrupt themselves. The uncircumcised and unclean spirit of man, did enter into this Temple and Worship, as well as into the former: Therefore the Lord will both cut down the spirit of man, and will also down with all that into which the spirit of man can enter; and then will he bring forth his own Truth; his true Temple, his true Worship, his true Wor­shippers.

5. In the ground of this death and destruction to man, because ye will do evil in the sight of the Lord, to provoke him [Page 119] to anger through the works of your hands. All the motions of man anger God: All the works of his hands are filthy and corrupt in themselves, and provocative to the eye of his nature and spirit. All mans knowledg, all his life, all his ways of Worship, Faith and Obedience in every kind, every thing that suits the eye and judgment of his spirit, and wherewith he thinks to please God, is lothsom to God: This lothsomness stirreth up in God his indigna­tion, which causeth him (in the proper season thereof) to bring death upon man, and to bring him to Judgment, after which cometh the second death. Then it shall be known who have been led by the Lord, and who have truly followed him, (though the spirit of man now laughs at all, who walk not with him in his way of understand­ing:) Then shall all see and know who are righteous, and be forced to confess from their very hearts, saying, Verily there is a reward for the righteous, a competent re­ward, a full reward unto them, for all the sufferings and misery which have attended them, in their way and pas­sage hither.

Blessed is he whom the Lord leadeth (by the proper cross attending every dispensation) through trouble and death into life! But excessively miserable is that man, whose fleshly spirit remaineth in any dispensation, or who passeth from dispensation to dispensation with his life unslain, therewith feeding upon the Ordinances, duties, enjoyments, or any other holy or spiritual things of God, and thereby fattening and fitting himself for death and destruction against the great and terrible day of the Lord God Almighty: according as the spirit of Christ in David speaketh, Psal. 94.12, 13. (with a gloss whereupon I shall draw towards a conclusion.)

There is a pit digging for the wicked, into which when it is finished, when it is every way made large and deep and piercing enough, the whole wicked spirit of man shall either fall or be cast, or partly fall and partly be cast into it.

Till this pit be digged it is a troublesome time to the seed, but a quiet time with man. The spirit of man is now at ease; He can serve, he can please, he can enjoy himself in his whole course both of nature and religion; yea and he can also secure himself from future danger, from danger at the last: He hath made a covenant with death, and with Hell is he at agreement; When the overflow­ing scourge passeth, it shall not come near him. It is for un­beleevers, for sinners, (for persons who know not God, or obey not the Gospel of our Lord Iesus Christ) to fear death and Hell or eternal destruction. But when this pit is digged, the Spirit of the Lord (with his light) will search out the spirit of man, under all his disguises, and what ever hath not the true breath of life in it, shall be cast in­to and dye in this pit.

There are persons also to whom God will give rest from the days of adversity. Those who have all along been persecuted by all sorts of enemies, and afflicted with all sorts of miseries, that spirit which hath been hunted, wounded, grieved, distressed all the day long, by the cru­el spirit of man and Satan, shall be rescued from the jaws of each and be refreshed. Those who are leavened with the life of Gods most holy Spirit, who are so new-changed by it, that they have none of that life, none of that spirit left remaining in them, which the Lord cometh to de­stroy, the Lord will give them rest. When the Lord cometh forth to hunt, take and devour the spirit of man, those in whom that spirit is already dissolved, shall not be in fear or danger of his severity, but shall find the [Page 121] abundance of love, sweetness, peace and rest administred to them by the same hand, which will then so eagerly and fiercely prosecute the spirit of man. Then they who have hitherto been at ease, shall be troubled; and they who have hitherto been troubled, shall have ease, And to you who are troubled, rest with us, When the Lord Iesus shall be revealed, &c. 2 Thes. 1.

The ways, whereby God leadeth his to this rest, are partly Instructions, and partly Corrections. He breath­eth his Spirit into them, and by the power and vertue of his rod, beareth down and subjecteth their spirits. He burneth up their dross aforehand, that he may make them fit to be saved (and that it may be righteous for him to save them) in the day of the worlds destruction. He striketh them down, he layeth load upon them, he humbleth them exceedingly, until he hath fitly tempe [...] ­ed them to hear, and then he teacheth them the Law of his Life. And thus he reneweth both his knocks and his beams of light, as their condition need and capacity requireth.

O happy, happy, thrice happy are they whom God leadeth, though through a wilderness and the dismal exercises thereof, into his land of rest. All that seve­rity of Discipline, under which they are now nurtured and trained up, is nothing to that misery, which they shall then escape, or to that life and blessedness which they are hereby prepared for. I shall close thus,

They that trust in lying vanities, vanity shall be their re­compence. Yea they that trust or hope in God, or in Christ, or in God through Christ; after the strength of their own apprehensions fastened upon or gathered from the Scriptures, and not according to the knowledg and power of the truth as it is in Iesus, shall find even these objects vanity to them, their faith and expectation up­on them vanity also, and their end misery, when they sink [Page 122] into death and destruction with the world, yea and that somewhat deeper then the world. But they who in truth are taught and led by the truth, to wait and hope under their bondage and misery for the truth (how ex­travagant or rediculous soever they may appear, to all the various eyes of the several sorts of Religious persons, from the strange exercises of God upon them) shall be owned by the truth.

The root, nature, yea and all the motions of the spirit of the creature (even in all the dispensations of God) is rejected: for, in the true state and nature of things, it is not that which the Lord can accept. It is dark in all its light, dead in all its life, a captive and a slave in all its liberty, an hater and a rebel in the midst of all its love and obedience: and therefore how can the Lord (who searching the spirit, cleerly knoweth and discerneth this in the spirit) but throw it aside, notwithstanding its glittering appearances of light and life from him, of pre­cious faith and hope in him, and of sweet love and obe­dience towards him? But the root, nature and motions of the seed, under all its disguises (in the midst of all its dark­ness, death, bonds, captivity and estrangedness from God) is his delight, is his heir, (it is the heir of his na­ture and spirit) and therefore shall undoubtedly inherit the truth and glory of life in him.

He that hath ears to hear, let him hear the spirit, which testifieth the same thing now, as it hath done all along the Scriptures. O let him who desireth the truth of salva­tion, harken to the voice of the spirit of God in the Scriptures, and not give ear to such fictions as his own spi­rit doth most naturally form out of them.

XIV. The happy End of the holy Nature and Course of the Seed of Life, which the Spirit of Life, through all the various dark paths of sin, death and misery, most faithfully guideth it unto: or, The sweet and happy End of the Righteous.

THe perfect or upright man, is he who is of an entire stamp or nature, and who walketh entirely with God in every dispensation, from the Law of this nature.

The very nature of man is imperfect, He is a trans­gressor from the womb. Let him never so honestly and in­genuously dedicate himself to God and to righteousness, yet he cannot for his heart walk with him, or live righte­ously. But the other cannot but do so: And however he may slip from the weakness of his present estate, yet his nature still sets him right again.

Now there is no man more miserable in his present condition, then this man. The unrighteous, the unholy spirit of man can thrive in the world, or flourish in any form of Religion: but this man, not having the spirit of this world, cannot seek or enjoy it, nor deliver himself from the oppressions and sufferings which are multiplied upon him by it. Nay he is persecuted also and grievously afflicted by the powers of darkness, which will not spare him in this their hour. Yea his God estrangeth and hideth himself from him (he hideth his face from the house of Ia­cob) chastisiing him sorely continually. Because of that corruption which cleaveth unto him, and which his feet are still gathering, the holy God which loveth truth and purity, is ever and anon casting him into the fire. The Lord by his Spirit of Judgment and Burning, doth most [Page 124] naturally search, try and judg the spirits of his people, until he hath purified and perfected them. Alas, how sad therefore must it needs be with them, in the midst of all these!

The world may live and flourish, but they are still wi­thering and dying. The world may enjoy the freedom of its natural spirit (after a sort:) but theirs is in bonds. The world may laugh and rejoyce, because of the con­tents they find, and can reap and enjoy in the things of the world, and in their several forms and exercises of Re­ligion: but these cannot but weep, and lament that they are left desolate and have no Comforter. These are the sick ones, these are the blind ones, these are the lame ones, these are the poor ones, these are the naked ones, these are the pe [...]secuted ones, these are the oppressed ones, whose mi­sery no eye can see, no heart conceive, no tongue express. Any misery that man meeteth with, the spirit of man may pity him in: but this is a kind of misery which the spirit of man knoweth not; and these are the persons whom he judgeth, and whom his heart is hardened against.

But mark the end of this man. Look upon all this di­stress, all this misery, all this lamentably hard travel in its end. For the end of that man is peace. There is no knowing of any thing as it now appears under its vail, in this dark shadowy world: but if you would understand any thing aright, keep your eye fixed upon it and observe it to the end. In the end flesh, when it is stripped of all its seeming glory, will appear what it is: and in the end spirit, when it is unclothed of all its deformed rags, will appear what it is. If you consider the perfect man without the discern­ing of his end, he will appear the poorest, most miserable, most contemptible thing that can be: but if your eye can truly follow him unto his end, you will have another ghess sight of him there, for the end of that man is peace.

The end of a man is that to which he tends, that toward [Page 125] which his nature and all his motions bend their course, that unto which he grows, that which all his exercises and varieties (in all the several dispensations through which God leadeth him) contribute to. Every thing hath its end. There is an end of every dispensation, and an end after every dispensation. There is an end of all troubles, an end of all motions, an end of all rest, an end of all peace which is known in this world. Now there are two great Ends, according to the two great Natures which are sown in this world, which are Death and Life, Ioy and Sorrow, Anguish and Ease, Heaven and Hell.

Peace is that quietness of Nature, wherein it is and en­joys it self and what it desires. Trouble is the disturbance of Nature, Peace is its settlement. There is trouble, and there is peace now to be seen in the world, but they are but shadows: but the trouble, and the peace which is the substance of the thing, is to be discovered in the end: and then that peace which belongeth to the nature and life of the perfect man, shall be dispenced to him. All old things, all old trouble, all old peace shall pass away, and this new trouble and peace succeed and take hold of things, according to their nature, estate and degree. But what this Peace particularly is, none can apprehend, but he who knoweth the nature, the spirit and the trouble of the perfect man: yet if you desire an outward description of it, take it thus:

It is the perfect serenity and calmness, both of the li­quor and of the vessel of Life, in the Land of Rest: Where whatsoever might annoy or disturb is removed, and which aboundeth with whatsoever may ease or refresh. There is a Peace, which passeth all understanding to con­ceive not only the extent, but the very nature of it, which is the end of the perfect man, or at which the perfect man shall arrive in his end. Here his inmost spirit, clothed with his natural soul, which is also encompass [...]d with an [Page 126] outward bodily garment, shall sit down in their proper seat of perfect rest. When the holy house or habitation of God is opened, into which no unclean thing shall enter (but be disturbed by it, and suffer from it according to the nature and degree of its evil) then shall this holy Child of God be admitted and welcomed into its own place and portion of rest and peace there.

Take notice also by the way, of one great advantage this perfect man hath in any present dispensation of God. The world is now very dark and barren; and if a little light should break forth, it would mightily refresh it. But alas man would be lifted up above himself, and distem­pered by it at present, and afterwards he would dye again and become more miserable. But the perfect man would both enjoy it more truly, more fully, more substantially at present; and also not be in such danger afterward: Because it would not be his life, but his life would rather be Lord over it; and so his chief happiness not depend­ing upon it, his chief happiness would not pass away with it. Miserable is that man, who is only differenced from the rest of the world by a present dispensation: but hap­py is he whose difference lieth in the root of his own na­ture, which changeth not in the midst of the varieties of all conditions or dispensations.