Truth advanced in the correction of many gross & hurtful errors; wherein is occasionally opened & explained many great and peculiar mysteries and doctrines of the Christian religion. / By George Keith. ; Whereunto is added, a chronological treatise of the several ages of the world ...

Truth advanced above Error: Or, A Correction of many very dangerous and hurtful Errors, entertained by some, as Articles of Sound Doctrine, which yet are false Doctrine, and contradict the holy Scriptures, relating to many of the first Principles, and chief and most necessary things of the Christian Faith and Religion.

ERROR I.

THat People should not be earnest to seek after or search into further Discoveries of divine Knowledge, because (as some alledge) they know enough already, if they be faithful to what they know; And to seek or search after Knowledge of divine Mysteries, hath an evil Tendency to make People airy, proud and fantastical.

CORRECTION.

Things should be rightly distinguished; there is a right and wrong seeking and searching after Knowledge: The right seeking proceeds from a real drawing and inclination of the Spirit of God, moving Souls to seek after a further increase of divine Knowledge; and the true manner of seeking after the same, is by frequent Prayer, silent Waiting, Meditation, Reading in the holy Scriptures, and other good Books, and Conference with Pious Men, endued with good Know|ledge, and by using all other helps and means, both inward and out|ward, by and with the aid, assistance, and help of Gods Spirit, as it is inwardly revealed and felt. And seeing we are commanded to grow both in Grace and Knowledge, we are to seek after a further in|crease of Knowledge, as well as of Grace; and as no man is so Holy, but that he may and ought to be more Holy, so is none so Knowing in the things of God, but he may still know much more; for there is no end of the Treasures of divine Knowledge and Wisdom. And though such who are unfaithful should rather be faithful to what they know, than (remaining unfaithful) to seek after more Knowledge, and that the

way to attain to further Knowledge, is to be faithful in what is already made known; yet there are many who pretend to know enough, are really very Ignorant of many necessary things, and their Ignorance is a hinderance to their faithfulness; whereas if they had more real and sollid Knowledge, it would greatly help them to be more faithful unto God; for true divine Knowledge, received in the Spirit of Truth, and held in the some, doth greatly tend to promote and increase real Holiness in men; for the more we truely know God, the more we love him; and the more we love him, we are the more Obedient unto him, and conform to the Image of his Son. And tho' it is said to be a 〈◊〉〈◊〉 held by many in the Church of Rome, That Ignorance is the Mother of Devotion, yet this is renounced by all true Protestants; and it is good Protestant Doctrine, That the Scriptures are to be read and searched by all, with the help of the unerring Spirit of Truth, that did dictate them, that every one may be able to give an account of the Hope that is in him. And God is a God of Knowledge, and his Spirit is called in Scripture, The Spirit of Knowledge and Vnderstand|ing, and therefore the more we know truly of God and Christ and divine Things, (if we be faithful to what we know) the more we are like unto God, True Divine Knowledge being a part of his Image. And the proper tendency of all true divine living Knowledge of God and divine Things is to make men truly Humble, sollid and weighty; but Ignorance, and dead and dry Knowledge, empty of Life, and without the true Love of God and our Neighbour, which is Knowledge or Science, falsly so called, doth puff up into Pride, and that is only that Knowledge which Paul said doth puff up. The holy Scripture doth greatly condemn Ignorance, and aboundeth with the praise of true divine Knowledge; and the true divine Wisdom inviteth men, To search and seek after her as for hidden Treasure. And wherefore are so many great and precious divine Mysteries wrapt up in the Savings of the holy Scriptures, but that men should search after them? for as it is the Glory of God to hide a thing, it is the Glory of a King (viz. who hath overcome his Lusts and ruleth over his own Spirit) to find it out, as the Scripture declareth▪ And it is one great part of the Spirits Work to open the holy Scriptures, and the deep things that are testified of in them: And Christ said, There is nothing hid that shall not be revealed; and God hath promised, That Knowledge shall greatly increase, even to fill the Earth, as the Waters fill and cover the Sea;

And the Prophets are commended in Scripture by Peter, That they searched diligently concerning the Coming of Christ, and his Sufferings, and the Time thereof, and the Glory that should follow. And therefore the right manner of seeking and searching after an Increase of true divine Knowledge, so as to understand many places of Scripture, both relating to Doctrines and Prophecies, to wit, by the help of Gods Spirit, accompanying all our endeavours, is both necessary and com|mendable; for whatever many think of their Attainments in divine Knowledge, it is most certain, there is very much doth remain to be attained, beyond what the most knowing hath as yet reached unto. And tho' men may be good Christians who are not endued with great Knowledge of divine Things, yet the first Principles of Christian Doctrine are altogether necessary to be known to every true Christian, and if any be in danger to be exalted by the abundance of Revelations, as was Paul's case, that is not to be imputed unto divine Revelation, but unto humane Weakness, for men may also be in danger to be lifted up with their Services and Sufferings, and other good Gifts of God; which proceedeth from humane Weakness.

Error 2. That we stand by Faith, and not by Knowledge; and therefore Knowledge of divine Mysteries is not necessary, nor much desireable.

Correction. The Scripture saith, We stand by Faith, but it no where saith, that we stand by Faith only, excluding Knowledge; and it is altogether unscriptural, as well as unreasonable to set Faith 〈◊〉〈◊〉 Knowledge in Opposition; for true Faith is not a blind assent to 〈◊〉〈◊〉 Truth, but hath Knowledge accompanying it, and doth either 〈◊〉〈◊〉 suppose or include it. And when the Scripture saith, VVe stand by Faith, it can have no further unde••standing than this, That Faith is an instrument and mean of our standing, for God and Christ is the prin|cipal Cause and Author of our standing, and Faith the Instrument; and as Faith is one Instrument and Mean of our standing, Knowledge is another Instrument and mean of the same. And therefore Paul doth joyn Faith and Knowledge together, as mutual helps and m••ans of our standing and stability in the 〈…〉〈…〉 (sai•• he we all come to the Vnity of the Faith, and knowledge o•• the Son of God, unto a perfect man, &c. that we be no more as Children, ••ossed to and fro with every

wind of Doctrine, Ephes. 4.13, 14. And experience doth abundantly prove it, That true divine sollid Knowledge (as well as Faith) is a great mean and Instrument of mens being preserved in the Truth; for who are most ready and liable to be, carried away and tossed with every wind of Doctrine, but Ignorant and Unstable Souls, whom Sathan and his Instruments deceive, for want of true divine Know|ledge; whereas men of sollid Knowledge and Understanding, and of a good Judgment in divine Things, are generally preserved sound and firm in the Way of Truth. And certainly Ignorance is the Mother of all Error of Vnderstanding; and as all Error is hurtful, so many Errors are exceeding hurtful to Mankind, when received. And since all Mankind is ruled and led into all their Actions by Perswasions, good or bad, it doth greatly concern all men to have sound and true Per|swasions of things; for false Perswasions lead men to bad Actions, and the best ••ay for men to be free of false Perswasions, is to have a good measure of sound Knowledge; for as false and evil Perswasions (the Daughters of Ignorance) mis-lead men, and cause them to go astray in their Actions, so good Perswasions (the Daughters of true Know|ledge) lead men in the right way, wherein they should walk, and have a very great Influence upon the Actions of men, to make them good, and render them worthy and acceptable to God.

Error 3. That since God doth immediately reveal and teach People what is necessary to be known, as he taught the Prophets and Apostles, therefore there is little use of the Scriptures to such, and men need not much read or meditate on what they read in the Scriptures, for attaining divine Knowledge; it will come abundantly unto them without Reading, or outward Hearing, or Meditation, by divine Inspiration in silent Waiting upon God. And such who Preach need not read the Scriptures, to be so much as an Instrument to help them to preach; for Immediate Revelation, and Immediate Teaching, to such who are come to it, maketh the Vse of all Books, and all outward Helps needless and superfluous.

Correction. It is a very wrong and false sence and understanding of Immediate Divine Revelation and Immediate Teaching of Gods Spirit, as if it did exclude or make void, in any measure, the use of the holy Scriptures, or any other outward means and helps of true Knowledge that God hath appointed; for the word [Immediate] is not exclusive

of means but inclusive, so that the Spirit's inward Revelation and Illumination, Operation and Influence, must be joyned with all means and Instruments used by us, otherwise they are altogether ineffectual and unprofitable. And though frequently God doth give to his dear Children a sensible and experimental Knowledge of himself, in the enjoyment of his Love, Life and Power, and divine Goodness in their hearts, so as to feel, to savour and taste of the same, that exceedeth all Words and outward Testimonies, and Means whatso|ever, and is oft communicated when their is no present use made of outward Means, of any sort, but in a deep and profound inward Silence, Quiet and Stillness of Soul; yet it is not always so, but as the Lord pleaseth he doth convey to the Souls of his Children the sensible and experimental Knowledge of Himself, and most precious Tastings and Feelings of his divine Love, Life and Power, and divine Presence, sometimes in the Use of outward Hearing▪ Reading, Meditation, Prayer, and sometimes in pure silent Waiting and inward Stillness.

But for the further opening and clearing the matter, let the following Things be well and duely considered,

1st. There is a twofold Branch of true divine Knowledge, one Doctrinal and Discursive, the other Sensible and Intuitive; These two are both most necessary to all Christians, and they contribute mutually the one to the other, and the Doctrinal Knowledge doth prepare the Soul to receive the Sensible, and is as the Husband-mans Labouring with his Instruments of Husbandry to raise Bread and other Provisions for him to eat.

2dly. Although the Knowledge of God, as a Creator, in great part, together with the Knowledge of many Duties and Sins, com|mon to us with the Gentiles, (who have not the Scriptures) may be had by us, only and altogether by inward divine Revelation, without the Scriptures (as the Experience of the Gentile Philosophers doth sufficiently witness) accompanied with their using the Books of Creation and Providence, who by the same did also attain to the Knowledge of many good and precious Truths, as of the Immortality of the Soul, and that there were Future Rewards for good men after Death, and future Punishments for bad men, yet the Knowledge of God in Christ, as he is come in the Flesh, and dyed for our sins and rose again for our Justification, and his Ascention into Heaven, and Intercession

for us in Heaven, and of his Return to judge the quick and the dead at the great Day, and of the Resurrection of the Body, both of Just and Unjust, with all other Doctrines peculiar to the Christian Faith and Religion, as such, is not made known to us, in Gods ordinary way of working, by the Inward Teaching, Revelation, and Inspiration of the Spirit, without the use of the holy Scriptures, but in and through the same, as Instruments in the hand and management of the Spirit, inwardly inspiring, revealing, teaching and working, which yet may well be allowed to be (in a true sense) Immediate, not excluding, but including the use of the holy Scriptures, and all other Means and Helps of true Knowledge, as when a Master teacheth his Scho••lars both by word of Mouth, or vive Voce, and also maketh use of Books, and hath his Ushers, himself being also present, and teaching, together with them. And even the Prophets and Apostles in many things were helped and furthered in divine Knowledge by one another, and especially the latter by the former. But it is to be granted, that both the Prophets and Apostles were taught many things of Doctrine without all outward Teaching and Means whatsoever; but for us to presume to such a thing, as to ••e taught the Doctrines of the Christian Faith and Religion, only by the Spirit of God, excluding the use and service of the holy Scriptures, is certainly to tempt God, and provoke him; and therefore men should be sober and wise in what they say or think in that matter. Nor is it at all safe for any in our Day to equal themselves to the Prophets and Apostles of God, who vvere made Instruments to commit to Writing the holy Scriptures, for they were extraordinarily chosen, fitted and endued to so great a Work, and had extraordinary Revelations, and vvere greater and more eminent Members in the Body of Christ than any of us are or can be. And if any think they can preach vvell enough without Reading or Meditating in the holy Scriptures: vvhen they speak in Tongues and Languages, that they never learned, and have other extraordinary Gifts, that the Prophets and Apostles had, it is time enough to believe them, but not till then; for vve find by experience, that the Words that men use in Preaching (how much soever they are endued and assisted by the Spirit) they have learned them and received them, more or less, by outward Hearing or Reading (unless it may be said, that some perhaps coyn some few words that are new and unusual) and every sentence of Scripture that they mention in

Preaching, they have received it either by outward Hearing or Reading, tho' oft men may forget when or how they did so receive them, and may not remember that some sayings of Scripture are really contained in the same, which hath occasioned some ignorantly to affirm, They had these Sayings and Sentences without all Hearing or Read|ing of Scripture; which is their great mistake. God hath given the holy Scriptures to be a great Blessing and Help, as to all Christians in general, so to all Preachers, that out of the same, as out of a most rich Store-house, they may be furnished with whatever is profitable unto them, to preach to People for Doctrine, That the Man of God may be perfect, and throughly furnished unto every good Work; and it pleaseth God to accompany the Scripture Words in the Mouthes of faithful Preachers, and make them as Instruments and Conduits of his Spirit, and Life, and divine Power, and Presence; and certainly he is the best and most able Minister of the Gospel who is both Mighty in the Spirit and also in the holy Scriptures, and hath the Spirit of God and a spiritual Gift and Ability given him in the Spirit, in a Doctrinal way to open and expound them unto People, as well as to use them in Exhortation, Reproof, Correction, &c. and therefore Paul did confess, That what was formerly writ was writ for his Learning, and his Brethren, and he desired Timothy, That together with his giving Attendance to the Gift of Gods holy Spirit in him, he would give himself also to Reading; and that surely was in the holy Scriptures, so much as then was extant. And Paul further declareth in the Epistle to the Romans, That the Preaching of the Gospel, according to the Revelation of the Mystery that was hid from the beginning of the VVorld, (viz. in great part) accor|ding to the Commandment of the great God, was now to be made known to all Nations, for the Obedience of the Faith, by the Scriptures of the Pro|phets. And Iohn declared, That what he had writ, was, that men might believe, and believing may have Li••e, thro••gh his Name. It is a woful and hurtful Mistake to run so into Extreams, as many do, some wholly resting in the Letter of the Scripture, and neglecting, yea, blas|pheming against the inward Teaching of the Spirit of God, Others, on a pretence of trusting to the Spirit, rejecting or slighting too much the holy Scriptures, and laying aside either altogether, or too much, the due Use of them. But the only safe way, is, to walk in the midst of both these dangerous Extreams, which is in the Leadings of the Lord, to j••yn both together, and to use the Scriptures in Reading,

Meditation, Preaching, Praying, Thanks-giving, as the Spirit of the Lord is felt to move, and accompany the due Use of them.

But although every true Minister of Christ is to read, or to hear some read to him, and to meditate or study in the holy Scriptures, by the aid and help of the holy Spirit inwardly enlightening and in|spiring him, yet he ought not to prepare a Form of Words before-hand where-with to Preach or Pray, nor to speak in his own Will or Time what hath been formerly opened unto him, but as a good and faithful Steward in the House of God, and as a good Scribe instructed well in the things of Gods Kingdom, being well stored with Know|ledge of divine Truth, and other Ministerial Induements and Qua|lifications, he is to wait upon God in pure Silence of heart, to be guided by his Spirit, and feel the Motion and Opening of his Life, What, and When, and How much to speak; and the only best Pre|paration for a Minister of Christ to Preach, is to be as a ready Instru|ment in the hand and management of the Spirit, that Christ and the holy Spirit may speak in him to the Hearers, and may make use of his Heart, Understanding, Knowledge, Judgment, Memory, Mouth, Tongue and Lips, as his Organs and Instruments, and not otherwise; for only such Preaching doth avail, as having a Ministration both of Life in it to quicken, and of Light to enlighten the Hearts and Un|derstandings of the Hearers: And here, as the Minister waiteth in pure Silence, the Spirit of God presenteth to him the Matter or Subject of his Preaching, and seasonably and livingly bringeth to his Remembrance what he hath formerly read or heard, or had opened to him by the Spirit, and oft also furnisheth him with many new, precious, living and refreshing Openings, that are both New to him|self and the Hearers. And thus the good Scribe, instructed in the King|dom of God, bringeth forth out of the good Treasure of his Heart, good Things, both New and Old.

And tho' Doctrinal Truths of the Gospel are not revealed to men, in Gods ordinary way, without the Scriptures, concurring at least with the Spirit, as an Instrument and Organ, yet other things relating to the Souls inward state, and counselling them in the weighty Affairs of Humane Life, as in Marriage, Travelling from place to place, Calling to our outward Vocation in the World, &c. and many the like Cases are made known to the Souls of such, by inward divine Revelation, who live and walk in great Tenderness, Sincerity, Humility and Nearness

••nto God; but as for such who live too Carnally and Dissolutely, it is great Presumption to expect such Revelations, and too many deceive themselves with Imaginations, and are deceived with Diabolical Suggestions, which they imbrace as divine Revelations, for want of a due inward Purification of Soul, that clouds them so, that they have not a right discerning in such Cases, to distinguish betwixt Ima|gination and Diabolical Delusion on the one hand, and real divine Inspiration and Revelation on the other.

And whereas it hath been affirmed by some, That they have known Doctrinal Truths of the Gospel so by divine inward Revelation, that they cannot allow the Scriptures so much as to have been the Instrument of the Spirit to give them that Knowledge, and should have known these things if they had never heard men, nor read on a Book. It is certainly too great Presumption, and greater Sobriety and Moderation in that case were more becoming and safe for them; for the plain tendency of that false Perswasion is to lift up into spiritual Pride and vain Glory, and to slight and neglect those means and helps that God hath graciously provided for them.

Error 4. That as God hath not absolutely Reprobated any Souls of Men, or decreed them before the World began to eternal or perpetual Destruction, so nor hath he Chosen any Souls of Men before the Foundation o•• the World to Holiness and Perseverence therein, and through Holiness and Perseverence in the same, to Everlasting Life; but hath left all Souls of Men to an indifferent Choice, either by an Indifference of Will to chuse Holiness, and Life Eternal, or Sin and Vnholiness, and Eternal De|struction. And according to this Perswasion, as there is no Reprobation of any Souls, so nor is there any Election of any Souls, either to Holiness or Life Eternal, but all the Election of Souls is meerly Conditional, as to say there is such a state chosen of God, &c.

Correction. Although I am well perswaded there is no absolute Re|probation of any Souls of the Children of Adam, or decree of Eternal Destruction past upon them that is absolute, but only such as is Con|ditional and Relative unto their final State in Sin and Unbelief, yet I am well and fully perswaded, there is an Election of Souls and Seeds, that is certain, to wit, That God hath chosen all such Souls of Man|kind who shall be saved from the beginning of the World, to the End of

it, both to Faith and Holiness, as the means, and to Eternal Life 〈◊〉〈◊〉 Happiness as the End to be obtained by the said Means, and that in all Souls that are to be saved; although both Holiness and Eternal Life is to be their free Choice, yet that Choice is not a bare indifferent or contingent and accidental Choice, but God hath most certainly and absolutely purposed to work that free Choice in them, both to Holiness as the Means, and to Eternal Life and Happiness, as the End to be (in due time) obtained by the said Means. And this is the plain Doctrine of the Apostle Paul, as is to me very plain and clear, and is made exceed|ing Comfortable unto me, by a measure of the same Spirit that dwelt in him, and did distate these gracious Words through him, Rom. 8. For whom he did Fore-know, them he did Predestinate to be Conform to the Image of his Son; and whom he did Predestinate, them he Called, and whom he Called, them he Iustified, and whom he Iustified, them he Glorified. These Words are called by some, A Golden Chain, consisting of certain very sure and firm Links, none of them de|pending on the uncertain Motion of the meer indifferent Will of Man, but on the free Love and Grace of God, given to Gods Elect in Christ Jesus before the World began. And agreeable to this is that of the same Apostle Paul, Ephes. 1.4. He hath Chosen us in Christ Iesus before the Foundation of the World, to be Holy and without Blame before him in Love. On which place Augustin well observed above Twelve Hundred Years ago, That it is not said, God hath chosen us for our fore-seen Faith and Holiness, but in hath chosen us To be Holy. So that our Faith and Holiness is who••ly the Effect of Gods Election, and not at all the Cause or Condition of it. Which doth most excellently agree with Christs Doctrine, to his Disciples, saying, Ye have not Chosen me, but I have Chosen you, and appointed you to bring forth Fruit, and that your Fruit should remain. Where both Holiness and Perseverance are the Effects of Christs Choice, by his plain Doctrine. Many other Scriptures might be cited to confirm this, but let this suffice.

And thus though we read, That God hath Chosen some to be Holy, before the VVorld began, yet we no where read that God hath appoint|ed any to be Unholy; for mens Holiness is the Effect of Gods Love and Purpose; but mens Unholiness and Sin, and continuance therein, is only by Gods Permission, whereof they only, and not God, are the Cause; and therefore true Religion obligeth us to ascribe all our

Good unto God, but all mens Evil to themselves. And as for that Conditional Election, as it is not a Scripture Phrase, so it doth not agree with Scripture, but is contradictory unto it; for if such a Conditional Election were, it would be general or universal, and com|prehend all Mankind; for why are one part more than another, see|ing Eternal Life and Salvation are held forth Conditionally to all? but the Scripture no where holdeth forth a general Election, but only of some; and therefore Christ taught, that though Many are called, yet few are Chosen. Now this cannot be a Conditional Election; for it would not be good sense to say, few or some are con|ditionally Elected. But whether God's Election be only Gods Decree, or some-what super-added by way of Effect to the same, as import|ing a selection or setting a part certain Souls, as contained in Adam, to Everlasting Life and Happiness, in Christ their proper Head and Root, I shall not at present meddle to determine.

This so precious and comfortable Doctrine of Election ought not to be laid aside, as a thing either too hard to be understood or believed, or unprofitable, as some are ready to suggest. But on the contrary, it is a Doctrine worthy of all Acceptation, and such as giveth great occasion to all Gods Children exceedingly to love, praise and admire him for his peculiar Love and Fav••our, and peculiar Fatherly Care and Providence towards them; and this Use Paul maketh of it, writing to the Thessalonions, saying, But we are bound to give Thanks alwayes unto God for you, Brethren, because God hath from the beginning Chosen you, &c. And if it be not opened to any, they are to pray to God, that he may open it to them by his Spirit, that so they may have the comfort and benefit of it. And if Election were only Conditional, why did Paul exhort Believers, To give all diligence to make their Calling and Election sure; for how can that which is only Conditional be made sure to some, more than others? Now he presseth them To make it sure, to wit, that they might have the assured Knowledge of it, not that it was not sure unto God; for as Paul hath declared, The Foundation of God standeth sure, having this Seal, &c. and this Foundation is Gods Everlasting Love in his Son Christ Jesus, who hath loved and chosen them in him, as his Mem|bers before the World began; and though th••y lapsed and fell from him their Head, yet he is sent of the Father to recover and save them all and every one of them, so that not one of his Elect shall be

utterly or finally lost, but all found, and recovered, and restored before the end of the World, so that not one Grain (Amos 9.9.) of his true Israel shall be lost; for they were given to him, and their Names are written in the Book of Life before the World began.

Error 5. That the Elect Seed is only Christ, and the Reprobate Seed is only the Serpent, or the Devil; and when any come into Christ by Faith, they come into the Election, and may be said to be Elected, but not before; but when they depart from him, or are not come to him, they may be said to be Reprobates.

Correction. That Christ is Gods Elect, is most certain, according to Scripture; but as Christ is the Elect 〈◊〉〈◊〉, so he hath an Elect Body, and Elect Members, that were giv•••• to him before the Foun|dation of this World; And as he is that Elect Stone, living and precious, chosen of God for a sure Foundation, so there are many Elect Stones, that are to be built upon him, many whereof already are gathered and built on him, and many are yet scattered and un|gathered, which are all in due time to be gathered unto him, and to be built upon him before the end of the World; for not one Grain of the Elect Body and Members of Christ shall be lost, see Amos 9.9. com|pared with vers. 12. and many Thousands belong to Gods Election and are his Chosen and Elect, who yet are in a state of Unbelief, and not yet converted nor saved from sin, as is clear from Paul'•• Doctrine, who hath affirmed, Rom. 11. That many of the Vnbelieving Jews, who as touching the Gospel were Enemies, &c. yet as touching the Election were beloved for the Fathers sake, and were in due time to find Mercy; And Paul said, He endured all things for the sake of the Elect, that they might be saved; which plainly proveth, That they are Gods Elect before they are saved, even when they are in a state of Unbelief and Impenitency. And it is absurd, and contrary to Scripture to say, A Man may pass from Election to Reprobation, as if Gods Election, and free electing Love and Grace, were a variable thing, and could change; for as the Scripture declareth, The Gifts and Calling of God are without Repentance; and this is said with a respect to Gods Election, both of Iews and Gentiles, many of which were at that time remaining in Unbelief and Impenitency. Nor is the state of Unbelief and Impenitency, simply as such, a state of Reprobation,

so as all Unbelievers are Reprobated, in a strict sence▪ for how can men be said to be reprobated and rejected of God, while God is calling and inviting them by Motions and Allurements of his Love and Li••e in their Hearts, To come unto him? 'Tis then only Men become Reprobates, when their Day of Visitation is expired, and God doth cease to strive any more with them; and therefore a state of final Unbelief and Impenitency only, is (in a strict sence) a state of Reprobation, and none are Cast-aways or Reprobates but such as are le••t of God to final Unbelief and Impenitency.

And though it is a true Opening that some have had, That Election and Reprobation are of Seeds, to wit, that there is an Elect Seed and a Reprobate Seed. Yet the Elect Seed is not only Christ, but all Souls belonging to him, that shall be saved from the beginning of the World to the end of it; and the Devil or Serpent is not only repro|bate, but his whole Seed, and all such who at the end of the VVorld shall with him be cast into the Lake of Fire, which is the second Death; and these are called in Scripture Bastards, Tares, Dross; Goats, Dogs, Swine, and Vessels of Wrath fitted (or perfected) unto Destruction; as Gods Elect People are called in Scripture, Vessels of Mercy, and chosen Vessels, prepared or fore-appointed unto Glory, and Wheat, ••old, Sheep, Children of the Kingdom, and Sons and Daugh|ters, even in their dispersed and scattered state and Condition.

And whereas some think that it will follow, That if some only be Elected, that others must needs be Reprobated, from Eternity unto Eternity. In that they are greatly mistaken; for Election signifieth only a Selection or Preference of some before others, and not an absolute Rejection of any, so as that God did hate any of his Creatures with an absolute Hatred, which is impossible; for God the Creator loveth all his Creatures, as they are his Workmanship, but his Love is more or less ex••ended and manifested unto them, or hid from them, according to their several states & capacities; & that the Love of God is more ex••ended and manifested to such who shall be saved from the beginning of the World to the end of it, than to such who shall not be saved, is a thing which all of good Understanding must and ought to acknowledge, to God Eternal Praise, who hath made one to differ from another. And that such who shall not be saved 〈◊〉〈◊〉 any time in this World, are called in Scripture Bastards, Tares, Dross, Goats, Dogs, Seed of the Serpent, Children of the Wicked One,

&c. doth plainly import, that as they were not given to Christ, as his Members, from the beginning, so they are of another Stock and Root than that Adam or Man whom God created in the begin|ning Male and Female, in his own Image, and after his Similitude, and were not contained in him, nor are his Branches, Parts or Mem|bers, 〈◊〉〈◊〉 are of Adam Belial and the Seed of the Serpent, that was fallen from the state of his Creation, before Man fell; for the Ser|pent his Tempting of the Woman doth plainly show, he was fallen from his state wherein God created him; and this is implyed in these words, that he is said to be subtil or Naked (so the Hebrew) before any Beast of the Field; and by the VVomans yeilding to his Tentation there came to be that unhappy Mixture betwixt these two Seeds, viz. the Seed of Man and the Seed of the Serpent; and in order to effect the perfect Seperation of the one from the other, viz. the Wheat from the Tares, the Gold from the Dross, and the true Seed from the spurious and bastard, Christ, the Seed of the VVoman was promised, and who according to Gods Promise is come, and will perfectly effect that Seperation of the one from the other before the end of the World, and in many hath already effected it, so that some are wholly the right Seed, having nothing of the bad cleaving to them; and some are wholly bad, having nothing of the good remaining in them, being meer Tares, Dross, Dreg & Excrement. The which Doctrine of Election, as it is high and mysterious, so it is worthy to be enquired into, by the help of Gods Spirit that searcheth all things, even the deep things of God; for being truly understood, as it doth give us unspeakable matter to praise God for his great Love, so it cleareth to us the Justice of God, and his other glorious Attributes of his divine Wisdom and Power, to the stopping the Mouthes of Atheists, Blasphemers, and perverse Infidels, and to the affording unto all Gods dear Children most abundant cause of divine Consola|tion, as it is inwardly opened by the holy Spirit, and that Eye is opened in them to read their Names written in the Book of Life (of the Lamb slain) from the Foundation of the VVorld. And whence is it, but from God's Election and Predestination that the Church of God hath continued in all Ages of the World, and shall continue to the end of it, notwithstanding all the Malice and Subtilty of Satan and his Instruments; for if God had left all men to their meer in|different Choice to be Good or Bad, Holy or Unholy, it might

have happened that none had been good or holy, and so the Church had ceased in the World.

Error 6. That in the Godhead, the Father, the Son and the holy Spirit, are but only distinct Names or Operations towards the Creatures, according to which it may be said, the Father is the Son, and the Son the Father, and the Father or Son is the holy Spirit, and the Father was born of a Virgin, and was crucified for us, and rose again; and also that the holy Ghost or Spirit was born of a Virgin, was crucified, dyed and rose again.

Correction. All which is exceeding false and corrupt Doctrine, and contrary to Scripture; for though the Scripture saith, The Father, the Son or Word, and the holy Spirit are one, yet it never saith, the Father is the Son, or the Son is the Father, or that the Word is the holy Spirit, but still holdeth forth a clear distinction in manner of being and relation, or Relative Properties betwixt them; for the Son doth not beget the Father, but is begotten of the Father from Everlasting, and the holy Ghost proceedeth from the Father and from the Son from Everlasting; for many things are said to be one, when the one cannot be predicated or affirmed of the other; as the Soul and Body is one Man, and yet the Soul is not the Body; and Christ the Son, and the Father are one, by a most mar|velous and high Union, surpassing all created Understanding, yet the Son is not the Father, but the Father is in the Son, and the Son is in the Father. And the Scripture doth not say, the Father was made Flesh, and dwelt among us, or the holy Ghost was made Flesh, and dwelt among us, but The Word was made Flesh, &c. And though the Father, and Christ Jesus the Son, as he is God, be one Beeing or Essence and Substance with the Father, and of one Nature, yet as Christ is Man, he hath also the true Nature of Man, and his Nature as he is Man is not the Nature of his Godhead; and Christ as he came in the Flesh, the promised Seed of the Woman had two Natures, the one of his Godhead, the other of his Manhood, truly distinct, so that the one Nature is not the other, nor trans|muted or changed into the other (which was the gross Error of the Eutychians) but most gloriously and inseperably united together for|ever: And Christ now in Heaven hath his twofold Nature, the one of his Godhead, the other of his Manhood, so that his Godhead is

cloathed with our Nature in Heaven, both of Soul and Body, most exceedingly glorified and exalted above all Angels; which is the ground of the Hope and great Consolation of all true Christians, as the Mystery of it is inwardly opened and revealed by the Spirit of Christ in their hearts, That he is in Heaven ever living to make Inter|cession for us, and that he will change us and make us like to him, and receive us to be with him forever in Heaven, and that we shall enjoy him, and converse with him, as such, as our Head, Lord and King forever; For tho' he shall deliver up the Kingdom to his Father, yet not so as to abdicate or alienate it from himself, but to retain it, together with his Father in a more excellent manner than hath been witnessed, or is to be witnessed on Earth.

And whereas Christ is called in Scripture, The Everlasting Father, or Father of Ages, that is to be understood, That he is our Father, but not to confound that true Relation betwixt him and his Father. And when Christ is called in Scripture, The Lord that Spirit, and The second Adam, the quickening Spirit, This doth not give the least ground to confound that distinct Relation betwixt the Word, and the Spirit that proceedeth both from the Father and the Word; for the word [Spirit] some••ime hath a general Signification, according to which the Father, the Word and the Spirit are One holy pure Eternal Spirit, but frequently it hath a peculiar signification, especially when it is named in Scripture To Pneuma to Agion, i. e. That Holy Spirit, which is said both to proceed and to be sent from the Father and the Son. And though it is good and commendable not to admit the words of mans Wisdom, to apply them to this Mystery, yet the Mystery it sel•• ought to be with great Religion and Reverence acknowledged, according to sound words of Scripture; and the right Knowledge and Faith of it is exceeding ••••••essary to every Christian, and the Faith of it is a necessary 〈◊〉〈◊〉 of the Christian Faith, and of great service, both in it self considered, and as it conduceth to help us to u••derstand other great parts and Doctrines of the Christian Faith, and it self is a Fundamental Doctrine of the Christian Faith.

Error 7. That the Garden or Paradise where God placed Man when he made him, was some part of t••is visible Earth that we walk upon, where Adam was to ••ave wrought with Plough and Hoe, and have raised Grass and 〈◊〉〈◊〉, and ••ed Cattle to kill, and eat their flesh: And that

the Trees of the Garden were such as did grow on this visible Earth, called the dry Land; and the Serpent was some Snake, like the Snakes we see in the Woods.

Correction; All this proceedeth from great Ignorance, and want of a spiritual Opening and Understanding of the holy Scriptures; for Adam by his Fall was drove out from the Garden to Till the Ground, from whence he was taken; and therefore it could be no part of the visible Earth; for what pleasant part is there on all this Globe of the Earth, which men have not access unto, both good and bad? Also, Paul telleth us, that when he was in Paradise he was caught up into it, whether in the Body or out of the Body he could not tell; and Christ, the Eternal Wisdom, is called, the Tree of Life, in Scripture, both in the Book of the Proverbs, and in the Revelation of Iohn; And to him that overcometh, it is promised, that he shall eat of it. And as man by his sin was drove out from the Garden, so many by their re|turning from Sin, to Go••, by true Faith & Repentance, and having overcome their Sins and Lusts, do in measure witness a Return into the Garden of God, and eat of the Tree of Life that is in the midst of the Garden, which Tree is the Life in Christ, the Word. And it may well be granted, that as Adam's Soul was placed in a Garden, proper and suitable unto it, so his Body had its Garden of Pleasure, of a suitable Nature (which some refer to the Work of the First Day, being a Region and place of pure Light, whose Inhabitants were the Angels of Light, among which man was placed, being made a little lower than they) even as Christs Body hath its place in Heaven, and the Bodies of the Saints at the Resurrection of the Dead shall have their proper places in Heaven, which shall be a most pleasant Garden unto them. But the Garden where Adams Body was placed before the Fall, is hid from the Eyes of men; which because of their weakness and frailty, cannot behold it, and it is not to be revealed until the Resurrection of the Dead, so as to be seen with Bodily Eyes; for if the frail and weak Eyes of men can scarce behold the Glory of the visible Sun, how much less can they behold the Glory of the Garden of God, which is that New Earth that Iohn saw (not with his bodily Eyes, but with the spiritual Eyes in the Spirit) And as the New Earth is the Paradise for glorified Bodies, so the New Heavens is the Paradise for glorified Souls, and the Glory, Life and Virtue of which

is Christ, the Eternal Word, by which all things were created, and in which they consist. And that they are called New Heaven•• and New Earth (altho' they were before this visible Earth) hath a weighty Reason in it, not obvious to many, for because they never wax old, and are not subject to any Corruption or decay, they are worthily called still New.

And that the Serpent was the Devil, is plain from Iohn's Revelation, who calleth him, That Old Serpent the Devil. Moreover, that Adam was to have ••illed the Ground either with Plow or Hoe to raise Grass or Corn, or feed Cattle in Paradise, or to kill and eat their Flesh be|fore the Fall, is all false, and proceedeth from great Ignorance and G••osness of Understanding. But some are deceived with the wrong Translation of the words, that say, God put the Man into the Garden to [dress] i••, and to keep it; but the word [Dress] answereth not to the Hebrew, which signifieth, To Work in it; for it cannot well be understood, that it needed dressing, after the manner of our common Gardens. And mans Food, both for his Soul and Body, was to have been Paradisical, suitable to his glorious state wherein God made him.

Error 8. Others say, That as Christ was the Tree of Life, so the Tree of Knowledge of Good and Evil that was forbidden to Man, which was in the midst of the Garden, was the false Wisdom and Serpent's Sub|tilty. Others say, Dry and dead Knowledge, without Life, was it.

Correction. But such little consider, that this Tree of Knowledge of Good and Evil, that was forbidden to Adam, did grow in the midst of the Garden, near to the Tree of Life; and how could the fals•• Wisdom and Serpents subtilty, or dead and dry Wisdom, have 〈…〉〈…〉 midst of the Garden. Others have had some better Open|ing of it, That this Tree was good in it self, but not good for Man to feed upon. But to be sure the fallen Wisdom and Serpent's Subtilty was not good in it self, nor is the dry and dead Wisdom or Knowledge, that is empty of Life, good in it self: All that is only dross or shell. Now admit that Christ the Word is that Garden, and the Life in the Word is that Tree of Life, What is there in Christ that is good, but not for Food? Is it not the severe Justice and Wrath of God, called also in Scripture, The Wrath of him that sits upon the Throne, and of the Lamb; This is good, excellent and glorious, and yet it is not goo••

that Man should taste of it, or feed upon it, for it is of a killing Na|ture. But such was the love of God to Man, that he would not have Man to know his Wrath and severe Justice, by any experience, sence, or feeling of it, as the fallen Angels had already known: He would have Man to know him in his love, wisdom, power, and all other divine Perfections and Virtues, signified by the Trees of the Garden, but not that he should feel or taste of his Wrath and severe Justice, and feed upon it; and this Man behoved to do, if he sinned against God, by turning away his love from his Maker, to the inordinate love of created things, that were below him; for this was Man's sin, his turning from God to the Creature, and from Light to Darkness, the which how soon he did, he could not but feel the Anger and severe Justice of God ag••inst him. So Man by his being forbid to feed on the Tree of Knowledge of Good and Evil, he was forbid to sin against God, by turning from God to the Creature; for Judgment and Wrath is the infallible consequent or concomitant of sin; and so by forbidding the one, he did forbid the other, as God did plead with Israel of Old, Turn ye, Turn ye, why will ye dye? for Sin brings Wrath and Death upon men. And as it is common for Parents to say to Children, Beware of the Rod, lest ye taste of it, which is equivolent with that, Do not Disobey. And thus the Lord by Moses set before the Children of Israel Good and Evil, Life and Death, saying, Chuse Life that thou mayst live. Now the same that is Life to the Obedient, is Death to the Sinner; The Word is one, but hath a twofold Pro|perty, One of Life, to refresh and comfort the Obedient, Another of Wrath and Death, as a two-edged Sword to kill and afflict the Sinner; The one is the Property of Goodness, Mercy and Love, the other, of Severity, Wrath and Anger, which are one in the Word, but branching forth in a two-fold Property, as to men, according to the words in the Psalm, duely translated out of the He|brew, Psal. 62.11, 12. God hath spoke one, two I have heard, Mercy belongeth unto God, and also Power, to wit, the Power of his severe Iustice and Wrath (for so the Hebrew word doth signifie) for he will render to every man according to his Works.

Now what that sin was that the Serpent tempted Man to commit, may be understood by the like Tentation, wherewith he ass••ulted the Lord Jesus Christ, (as Man) upon Earth, which was, The Glory and lustfull Delight and Pleasure of this inferiour perishing World, above

which God placed Man when he made him; but the Serpent wrought so mysteriously, that he presented it to Man (first assaulting the Wo|man or Female part) as if it were some higher and better thing than what God had given him, and as if the perishing and mortal Delights of this fading sublunary VVorld were above the Pleasures of Paradise, and consistent also therewith, and should give him more Wisdom, and also more Delight and Pleasure. But in this he was a Lyar and Murderer, as Christ called him

And whereas after man's Fall, God said, Behold, Man is become like one of us, knowing Good and Evil, it was true that God said, but not in the Devil's sence, who deceived Man with a Lye and Equivocation; for after Man had sinned, he felt the Property of Wrath and Anger awakened in him, which he knew not before, and found himself to be an Angry Man, and in some sort he be|came like unto God,* 1.1 who is an Angry and Iealous God against Sinners, but Gods Anger is pu••e and holy forever; Whereas the Wrath and Anger of fallen Man is impure & unholy. And though Man by his Fall know|eth many things that he did not know before, yet it had been better for Adam he had not received such a Know|ledge; for he knew himself Naked, Poor and Miserable, which was a Knowledge to his sorrow. But God in his infinite Mercy did so order it, That where Sin did abound, Grace should abound much more.

Error 9. That if Adam had not sinned, he should have dyed the ••odily Death, as Men now dye, and been subject to Bodily Sicknesses, and other Bodily-Weaknesses and Infirmities, &c.

Correction. All this also proceedeth from great Ignorance and want of a spiritual Opening & Understanding of the holy Scriptures, and doth plainly contradict the••; for it was not said to Man, when God made him, To Dust thou sh••lt return, but after his Fall; and the Scriptures Testimony is frequ••nt, That Death, and all the Vanity and Calamity of this Mortal Life, is the Effect and Consequent of Sin; There|fore are our days on Earth called, few and evil, and the Days of our Vanity, in Scripture; and the Scripture saith, By Man came Death, (viz. the first Adam) and by Man (viz. the second Adam, Christ

Jesus) cometh the Resurrection of the Dead. And as the Resurrection is that of the Body, as well as of the Soul, so the Death is the Death of the Body, as well as of the Soul; for when Man sinned, his sin defiled both his Soul & Body, and therefore the Wrath of God was kindled against both, and both were to partake of the Punishment; for not only the Soul of Man suffered a great Degeneration from its primi|tive Glory, but the Body also; So that Man being in Honour, and not abiding, became like the Beasts that perish, as the Scripture declareth. And seeing Mans Body before the Fall was not subject to any sort or Sickness or Death, it doth argue that the Glory of it before the Fall was very great, and indued with many excellent Gifts and Abilities of Beauty, Strength, Vigour, Agility, and quickness of Perception, far beyond what we are able to understand, being made Lord over all the visible Creation, and Works of Gods hands, as the prime Master-piece of his Workmanship, and crowned with Glory and Honour, as the Scripture declareth; and yet the glory of Mans Body before the Fall was exceeding inferiour to the glorified Body of Christ in Heaven, and to the glorified Bodies of the Saints at the Resurrection of the Dead; for his body was not spiritual, but Annimal; and being compared with Christ, as Man, he was but as a Figure, or Type of him that was to come, as Paul declareth, and was an Earthy Man, of the Earth Earthly, whereas Christ is the Heavenly Man, of the Heaven Heavenly, &c. 1 Cor. 15. And as we have born the Image of the Earthy, so we shall bear the Image of the Heavenly. But even the Image of the Earthy was very glorious before the Fall; for tho' God made him of the Dust of the Ground, yet that Dust was not common Dust, but much more pure and refined than that of which the Bodies of Men since the Fall were made of.

Nor should it be strange, that Adam's Body (if he had not sinned) should not have dyed, but have been Immortal, tho' made of the Dust, when we believe that the Bodies of the Saints at the Resurrection of the Dead, sh••ll be raised up, and made Immortal, and mu••h more glorious than Adam's Body before the Fall. But though Adam was not to have dyed a Bodily Death, if he had not sinned, yet it is not to be doubted but his Body in due time should have been changed, to|gether with all his Posterity, from Earthly to Heavenly, and from Annimal to Spiritual; for such is the goodness of God towards his Creatures, that they are still to ascend to a higher Perfection, and

that endlesly, beyond the Condition of their first Creation.

Now if any will contend, That this Change which Adam was to undergo, was to be a sort of Death; I will not contend with them about words, for I love not to strive about words; but I say, it was not to be such a Death as Men now dye; nor do I find any thing in Scrip|ture to warrant why it should be called Death.

But before I close this Head, I shall answer some few Objec|tions, viz.

1. When God said to Adam, In the day thou eatest thereof, thou shalt surely dye, he dyed not the Bodily Death that Day, but lived many Years after; and therefore that cannot be understood the Bodily Death.

Answ. 1. All the sad and lamentable Effects of Adam's Fall are not set down particularly in these words that God spoke to Adam before the Fall, but only in general it was told him what should befall him thereby; but after the Fall the sad and lamentable Effects and Conse|quences that should happen both to Adam and Eve are particularly declared, as, That she should conceive and bring forth Children with sorrow, and be under the Rule of her Husband; and That the Ground should be cursed for his sake, and (when he plowed or tilled) it should bring forth Thistles and Thornes; That in Labour he should eat of it, and in the sweat of his face should eat Bread, until he should return to the Earth from whence he was taken.

2dly. Though Bodily Death be not expressed in these words that God spoke to Adam before the Fall; yet it is understood, as well as the Death of the Soul unto Righteousness, and the enjoyment of God; for that very day wherein he Transgressed, Sentence of Death passed on him, and immediately he became subject to Death, and so was a dead Man by the Law of God, even as God said to Abimelech, Because of Abraham's Wife thou art a dead Man, because he was to have dyed if he had done any Violence to her; and when a Criminal hath Sentence of Death past on him, he is a Dead Man in the Eye of the Law. And ever since the Fall, the Condition of Man's Bodily Life is such, that he is continually subject to the danger of Death; and so soon as Man is born, and begins to live in the World, he begins to dye; so that, as some wise Men have observed, Man's Life in this World is a Dying Life and a Living Death, according to the words, Dying thou shalt dye, see the Hebrew. Besides, so great a Death com|ing on the Soul of Man by his Transgression, it could not but greatly

affect and change his Body; and even his Body, as well as his Soul ceased to be a living Instrument to serve God, and was defiled by sin; and therefore behoved to partake of a suitable Punishment for the same.

And lastly, As it is observed by some, neither Adam nor any of his Posterity living a compleat Thousand Years, which in Scripture sig|nifie sometimes a Day, Psal. 90. it may be said, he lived not a whole Day.

Object. 2. If Bodily Death be the Effect and Consequent of Sin, then the Saints Death doth prove them Sinners; for the Effect not being removed the Cause doth remain.

Answ. It doth not follow that the Saints Death proveth that they are still Sinners, otherwise they should still be sinners, even when de|ceased; it only proveth that they have sinned, and that the Scripture plainly declareth, even That all have sinned, and that in Adam all dye, for that all have sinned. And as for that Maxime or Rule, That the Effect remaining, the Cause must remain; It holdeth not in all cases and respects, but admitteth of various Exceptions, and especially in de|structive Causes it doth not hold, as when a man in his Drink burneth a House, it doth not follow that his Drunkenness ceasing, and he being become sober, that the House doth not continue burnt or destroyed. And to show the weakness of this Objection, that hath weight with many, it is generally acknowledged, That Adam needed no Garments or Cloathing before the Fall, and that our need of Cloathing, both to preserve us from Cold, and cover our Nakedness, is an Effect and Consequent of the Fall; and yet it will not follow that therefore such who have attained to a Freedom from Sin (by the Grace and Power of God) are to lay aside all use of Cloathing, and go Naked, altho' some Ungodly Persons have so practised, taking their ground from the like Reasoning.

Object. 3. Generation and Corruption, or to be born and dye, seem to infer one another; and therefore if Adam was to have had any Posterity by Humane Generation, if he had not sinned, nor they, it seemeth, they were to have dyed.

Answ. That Generation here in this World, within the Planetary Sphere or System, where all things generated and brought forth, are under the Rule and Government of the Sun, Moon and Stars, as is obvious to all men of ordinary Understanding (in an ordinary way)

doth infer Death and Corruption, is granted. But it is no wise probable that Adam's Body before the Fall was in the least subject to the Rule and Government of the Sun, Moon and Stars; for being placed in Paradise, and in a Paradisical state, both as to his Soul and Body, he was not subject to these things, but was above them, as it is said, Psal. 8. God hath set him [Over] the Work of his Hands; and that is not only the Earth, but Moon and Stars, and the visible Hea|vens. And tho', no doubt, Man had access into this lower World, within the Planetary Sphere or System, and had great Power in it, yet he was not subject to any thing or power belonging to it; nor had his Life any dependance on any thing in it; nor (as some judge most probable) needed he to go out of the Garden where God placed him) to seek his Food; for the Earth or Soil of the Garden brought him forth Herbs and Food suitable to his Paradisical State; and conse|quently, some expound the Herbs and Trees, given to Man for Food, before the Fall, to be Paradisical▪ Gen. 1.29. and the Earth Paradisical, distinct from this gross visible Earth, called, The Dry Land; which Distinction Origine gathereth from Haggai 2.6. and other places of Scripture; and so it will be t•• the raised Saints, at the Resurrection of the Dead, who shall live and dwell in that Garden where Adam at first was placed, called, The New Earth, Rev. 20. And though they shall have the Command and Rule of this visible Earth, under Christ, their Head, yet they shall need nothing in it.

Error 10. That Adam and Eve were Naked before the Fall.

Correct. It is no where so affirmed in all the Scripture; for though they needed not any such Cloathing or Garments as Mankind com|monly use since the Fall, yet it is very absurd and unreasonable to imagine that God created them Naked; for God who hath cloathed every Lilly and Herb of the Field with its proper Cloathing that hath its glory, no doubt cloathed the Body of Adam with a glorious Cloa|thing, proper to his state; and therefore although Christ said con|cerning Solomon, That in all his Glory (viz. of outward Cloathing) he was not arrayed like one of the Lillies of the Field, (because the Cloa|thing of the Lillies was their own, but Solomon's borrowed) yet it is no where said, That Adam in all his Glory was not arrayed like one of the Lillies of the Field. And the Hebrew word translated [Naked]

Gen. 2. is the same that is said of the Serpent, which is Translated [Subtil] The Serpent was more subtil than any Beast of the Field; and therefore it had been as well to have Translated the words thus, And Adam and his Wife were both [subtil] and were not ashamed, or to have translated the following words thus, And the Sepent was more [Naked] the Hebrew word [••arum] being the same in both places. And Moses giving an Account of Adam's Nakedness, and immediately subjoyn|ing the Nakedness or Subtilty of the Serpent, and how he deceived the Woman, &c. doth proceed very orderly, as first, telling, that Adam and Eve were Naked, and then immediately proceeding to give the cause or occasion of it, viz. the Serpent being Naked, having lost his cloathing, wherewith he was adorned at his first Creation, assaulted our first Parents, to have them made like him, to wit, Naked or Subtil, as he was.

And that Adam and Eve were not ashamed of their Nakedness, doth not imply their Innocency, but rather their Impudency, and too great Boldness that they had af••er the Fall, until God called them, and caused his Light to shine and spring in their dark Hearts or Souls, and then they were both afraid and ashamed.

And that it is said after the Fall, They hid themselves among the Trees of the Garden, the Hebrew doth bear it, In a [Tree] of the Garden; And seeing this Garden was no part of this visible Earth, but that the Eternal Word, Christ Jesus was this Garden, and the Life in the Word was the Tree of Life, and the many divine Virtues of the Word the Trees of it: That one Tree, in which our first Parents did seek to hid themselves, may well be understood to be the divine Mercy or Clemency, even as it is common to men at this day, after they have sinned, to fly to the divine Mercy for a hiding place; but the Mercy of God hideth no Impenitent Sinner; for men must first Re|pent of their sins, and turn from them, before they can be hid in the Mercy of God; but at this Time Adam and Eve had not repented of their Sin.

And it ought to be considered, how this whole Narration is a con|tinued Allegory, and mystical or enigmatical way and manner of Speech; for as Moses put a Vail on his Face, so there was by the Wisdom of God a Vail drawn over his Writings, which was most convenient for that Time and Age; but now, under the clear Gospel Dispensa|tion,

the Vail is done away, and Moses Face is clearly seen, by such who are well taught in the School of Christ.

Now according to the Tenor of the Allegory, the Beasts of the Field are the Fallen Angels, which were without the Garden, as common Fields are without Gardens; and the Serpent that deceived Eve was one of the worst of these fallen Angels, to wit, the most Naked or Subtil of any of them.

And as the Garden or Paradise is the Eternal Word, Christ Iesus, so the River that watered the Garden, is the Spirit of Life, that came out of Eden, where the Garden was planted.

Now, here the great Mystery of the Three, to wit, the Father, the Son, and the Spirit is secretly hinted at; for Eden signifieth Plea|sure, Delight and Ioy, and in that did God beget and plant his eternal Word, and out of the same doth the Spirit proceed, as a most pre|cious and large River; and afterwards, viz. from Christ the Garden, it is divided into four Heads, holding forth a fourfold Influence of that one Eternal Spirit to the four Quarters of the World, viz. North, East, South and West. Allegorically signified by four Rivers, Pison, Gihon, Hiddekel and Euphrates; Pison encompassing the whole Land of Havilah, where there is Gold, and the Gold of that Land is good, &c. which according to Scripture relateth to the North, for out of the North cometh Gold, as the Book of Iob declareth, the H••brew word being rightly translated: Gihon encompassing the whole Land of Ethiopia or Africk, which is known to be the South Quarter of the World; Hiddekel is expresly mentioned to go towards the East of Assyria; and therefore Euphrates remaineth to belong to the West Quarter of the World. Which cannot be outward and material Rivers, all rising from one Original River, for no such thing is to be found, as any material River dividing itself into four Branches, to|wards the four Quarters of the Earth, and watering them; but the whole Passage is an Allegory, and the four fold Influence of the Spirit of God may well be understood to be four Rivers, as well as four Winds, according to Ezek. 37.9. and the Waters of the Sanctuary running North, East, South, West, Ezek. 17. throughout.

But whereas some imagine, That Mesopotamia was that Paradise or Garden wherein Adam was placed, they are under a great Mistake, for Mesopotamia as is well known to all Geographers) lyeth only betwixt two Rivers, (to wit, Tygris and Euphrates,) and not four;

but Paradise or the Garden where Adam was placed, had but one River to water it, and neither two nor four; for the division of the River of Paradise into four Heads, was not within the Garden, but without it, as is most clear from Moses words, Gen. 2.10.

And it is but a weak Reason that some give, why Adam and Eve were Naked before the Fall, Because their being Naked is mentioned be|fore the Serpent his Tempting the Woman to Transgress the Commandment of God; for the Order of the History is very proper, first to tell of their Nakedness, and then immediate••y proceed to tell of the cause and occasion of it, viz. The Serpent, who was also Naked, tempting Eve, and she prevailing with Adam.

Nor are many less mistaken to imagine, That the Coats of Skin wherewith God cloathed them after the Fall, were of the Skins either of Trees or Beasts, which is a groundless Conceit: But whereas the Man and his Wife, by sin had contracted a twofold Nakedness, one of the Soul, another of the Body, or one inward, the other outward, He provided a Cloathing to both, cloathing them inwardly with the Righteousness of the Lamb of God slain from the Foundation of the World, through th••ir Faith in him, and this was a skin or covering to cover their Nak••d Souls; and cloathing them outwardly with the Skin and Flesh of this frail, mortal and corruptible Body, in many things resembling the Skin of a Beast, as Iob said, Thou hast poured me out as Milk; thou hast curdled me as Cheese, thou hast fenced me with Bones and Sinnnes, and covered me with Flesh & Skin, &c. And indeed many of the wise Gentiles did understand how this frail, mortal and corruptible Body, that is such a clog and weight to the Soul, hath happened unto Man by the Fall; therefore they have called it the Prison of the Soul, and compared it to a dark Cave and Dungeon; And as the Wisdom of Solomon hath it, The corruptible Body is heavy unto the Soul; and for this cause Paul called our Bodies of Fle••h, The Flesh of Sin, Rom. 8. saying, God sent his Son in the likeness of the Flesh of Sin (as the Greek hath it) so that when we but think on our flesh, we have occasion given us to think and remember of our sin and fall in Adam. Yet it is not to be questioned, but the true Body of Man lieth within the Shell, Oar or Mine of this gross, heavy and cor|ruptible Body, and that is it which shall be the Resurrection Body, at the Resurrection of the Dead.

Now since the Body of Man had not this grosness and imperfection

before the Fall, it is manifest that the manner of Mans Generation or Propogation had been after a far more excellent manner than now it is, if the Fall had not been.

Another great Mistake many are under, grounded on a mis-transla|tion of the Hebrew word, viz. That Eve was made of a Rib of Adam; but the Hebrew word is better Translated Side than Rib, as it is so Translated, Exod. 26.26, 27. cap. 30.4. cap. 37▪ 5. & 2 Sam. 16.13. In all which places it cannot, in any tollerable sence be translated Rib▪ but Side; The Woman therefore is one side of the Man, as to say, one half of him (as when a round or square Body is split or divided into two sides or halfs) and is not only Bone of his Bone, but Flesh of his Flesh. And she was called Isha in the Hebrew Language, which is to say, Taken from Man; for at first God made them Male and Female in one Flesh or Body, and aftewards divided them. But whether this Division or Seperation was made before or after the Fall, is much questioned by many, They who think it was after the Fall, bring this Reason for it, Because, Gen. 2.18. it is declared, that God said, It is not good that the Man should be alone, I will make man an Help meet for him. Now, how came Man to be alone, seeing at first they were made together, Male and Female, in One, and God blessed them with the Blessing of Fruitfulness, that they might multiply and re|plenish the Earth? Also, seeing that God saw all that he had made, and it was very Good, as he first made every thing; how then cometh it, that it was not good for Man to be as he then was, if Sin had not occasioned a great Change in him? For it is not to be supposed that God is like to a Man, that maketh a piece of Work, and when he hath made it, doth not please him, as he at first made it, and there|fore putteth it into another fashion. From all which they conclude, That the Woman being seperated from the Man, was a consequent of the Fall, and that therefore it was not good that Man should be alone, to wit, that his Wife should remain barren in him; for the Effect of then Fall was such, That they could not multiply their Species in one body, as they might have done, if the Fall had not been. And so, as ••o that Manner of Propogating their Species or Kind, they became unfit and unfruitful, which is by way of Allegory expressed by some Mystick Writers, That their b••ck•• were joyned together, and their

faces averted, i. e. turned the one from the other; but when they were divided, their faces were set one to the other, according to the words in Gen. 2.18. I will make him an Help, as before him, i. e. face to face, so the Hebrew. And from this it is thought that Plato bor|rowed his Account of Man's Formation, being both Man & Woman in one Body, whom he called Androgynus, but because they offended their Maker, he divided them into two, setting them face to face, the one half being the Man, and the other half the Woman; and that therefore the Man loveth his Wife, as being the one half of him|self.

And whereas some are ready to object, That this would seem to lessen the due esteem of Marriage, and humane Propagation, in the due use thereof, if Marriage was not appointed and ordained in Paradise.

To this they readily give Answer, That it doth no more lessen the due esteem of Marriage, to say, it was not ordained in Paradise, than to say, It shall be no Ordinance in the Kingdom of Heaven, after the Resurrection of the Dead, which Christ hath plainly taught us, That the Children of this World Marry and give in Marriage, but the Children of the Resurrection marry not, nor give in Marriage, neither do they dye any more. From all which some gather, That Marriage is an Ordinance of God, as a Remedy for Death; for if Marriage were not, Mankind could not be preserved upon Earth, in the regular and due way as God hath appointed. And it is sufficient to preserve the due Honour and Esteem of Marriage, that it is, without all doubt, the Ordinance of God to Men, during this Mortal state. And since Paradise was no part of this visible Globe of the Earth, it may well enough be al|lowed, That Adam's state in Paradise belonged not to this World, that is full of Trouble, where all things under the Sun are Vanity, as the Spirit of God hath declared by Soloman. Nor should it seem strange, that some of the Effects and Consequences of Adam's Fall should be related by Moses, before the Cause of it; for this is very usual and common in all Writers, yea, Moses useth the same Method a little after in the same Book of Genesis, for in the tenth Chapter he telleth of the several Tongues of the Children of Noah; and yet in the begin|ning of the 11th Chapter following, he telleth, That the whole Earth was of one Language, and so proceedeth to tell what was the Cause or occasion of the dividing of the Languages.

Another Mistake that many fall into is, That the six dayes of the

VVorld's Making, were Natural Dayes, such as our common Dayes from Sun setting to Sun rising again. But as both Origine and Augustine, and many others have well observed, it could not be natural Dayes, for there was no Firmament till the second Day, nor dry Earth till the third day, nor Sun, Moon or Stars till the fourth day; and therefore these Dayes were not common Natural Dayes, but are mystically to be understood; for God called the Light Day, and the Darkness he called Night, and therefore every one of these six Days is Light, and not the precise time of twenty four Hours betwixt sun and sun.

And whereas it is said, Gen. 2. That God planted the Garden East|ward in Eden, many Translators do translate the word, from the Begin|ning, from whence Ierom, and others do conclude, That Paradise, or that Garden was no part of this visible World or System; for the most glorious part of this visible System is the Firmament, Sun, Moon and Stars; and the Firmament was made the second Day, and the Sun, Moon and Stars the fourth day.

And they do as greatly Err who say, This visible World was made of Nothing; for as no place of Scripture saith so any where, but doth contradict it, so it is a most improper manner of Speech, seeing of Nothing nothing can be made; for Nothing is no cause of any thing: Whatever is a Cause, must have some Being it self.

And as concerning the Making of this World, Moses giveth us the Account, How that the Earth was without Form, and void, in the Hebrew it is Toha va Bohu, and in the Septuagint it is Aoratos, i. e. Invisible, according to which it is said, Heb. 11.3. Things that are seen, or Visible, were not made of Things Apparent. So that this whole visible World did proceed or come from some-what Invisible. And we ought to distinguish, according to Scripture, betwixt things Created, Formed and Made: Things made pre-supposeth Things Formed; and Things Formed pre-supposeth Things Created, in the greatest Propriety of Speech (altho' at Times the one is put for the other) And tho' Things Created have no Cause but God Almighty, yet they are not properly said to be of Nothing; for Of Him (to wit, God) not as a Material, but an Efficient Cause) and Through Him, and To Him are all Things. But why the Earth that God Created (without 〈◊〉〈◊〉 Prae-existent Matter) came to be Without Form, and Void, de|serveth a serious Consideration.

And whereas it is said in Scripture, That the Earth was Cursed for

Man's sake; some run so far into the Extream of an Allegory, that by the Earth that was cursed, and was to bring forth Thornes and Thistles for Mans sin, the outward and visible Earth was by no means to be understood, not in any tollerable sence or respect, alledg|ing, That Thornes and Thistles being a part of the Creation, are good Creatures after their kind, as other Herbs and Veget••bles; and there|fore by the Earth that was cursed they will have only to be under|stood Man's own Earthly Nature. But this proceedeth from great Ignorance; for at this rate they might as well say, the Frogs and Lice, with other Plagues and Judgments inflicted upon Pharoah and the Aegyptians, were only within them, and not without them, for Frogs and Lice are a part of the Creation, as other Annimals are▪ But first it may be questioned, Whether all Vegetables and Annimals, that are now in being, were created or made upon the Earth, before Adam's Fall, or only the more perfect sort of Vegetables & Animals? for it is certain that Mules were not from the beginning, being gene|rated of an unnatural Mixture of a Horse and an Ass? But secondly, waving that part of the Question, Whether Thorns and Thistles did grow on the Earth before Adam's Fall, it is most certain that Barrenness and Unfruitful Seasons came as Judgments upon the Earth for mens sins; for the Scripture declareth, That God turneth the fruit|ful Land into a barren Wilderness for the sins of Men that dwell therein: and Experience proveth it, That the Land of Iudea is not near so fruitful as formerly it was; and it is the Nature of barren 〈◊〉〈◊〉 and to bring forth Weeds, Thistles and Thornes, and other unprofitable Vegetables, that are good for little but to be burnt. And whereas God said to Adam, Thornes and Thistles shall it bring forth unto the••; it holds forth, That even such a part of the Earth, as Adam should la|bour to bring forth Corn for Bread, should together with Corn bring forth plenty of Weeds, as Experience fully proveth. And as the Frogs and Lice that were sent to the Aegyptians, were the Works of God, (but as the Effects of his Wrath & Displeasure) so the like may be said of the Thornes and Thistles that these parts of the Earth, (which Man was to have Tilled) were to bring forth, as they are the Works of God, so they were the Judgments of God, and the Effects of his Wrath; as the like may be said of great Devastations by Floods, Thunder, Lightning, Earth quakes, &c. All w••ich, tho' they have no Moral Evil in them, yet are the Judgments of God in|flicted

on men, because of sin; yea, what are ••ll Diseases but Judg|ments and Corrections from the Hand of God, which though they have no moral Evil in them, yet have in them an evil of Punishment, and so have Frogs, Lice, &c. all which are parts of the Creation, as well as Thornes and Thistles. Therefore it is certainly a great and hurtful Error for any to hold, That the outward and visible Earth was not Cursed for Man's sake; the which Curse returned unto Man; for seeing Man's Body is a part of the Earth, it did also partake of the same; hence come the many Diseases upon the Body of Man, that partly take their Rise from the Fruits of the ••arth, which Man eateth and drinketh. And these also, as well as his Earthly Thoughts and Desires, and Lusts, 〈◊〉〈◊〉 a part of these Thorns 〈◊〉〈◊〉 Thistles that the Earth bringeth forth unto him.

Error 11. That Adam and Eve's Fall and Sin, with the Woful Effe••ts and Consequences of it, did only concern themselves, but that no Damage did come to their Posterity thereby, nor any Defilement of Sin or Depravation and Corruption of Mans Nature is derived from Adam unto them; but that Infants universally come into the World (out of their Mothers Belly) pure and undefiled, and in all respects the same as if there had been no Sin nor Fall.

Correct. This is certainly a great and hurtful Error, contradicting not only the Scriptures Testimony in many place, but also manifest Experience; for we find too generally, That the Nature of Children is corrupted from the very Womb, and that great abundance of bruitish 〈◊〉〈◊〉 and Inclinations have too much place in them before they arrive at the Years of Discretion, so as to have the due Exercise of sound Understanding, to judge betwixt Good and Evil, or of a free Choise of Will, either to imbrace the Good or refuse the Evil; as also that great Aversion 〈◊〉〈◊〉 Unaptness that we find in Children generally, even when Parent•• take great Pains upon them, to give them a Godly and Religious Education, to imbrace the way of Virtue, and of a Godly Life; and on the contrary, a great Readiness in them to follow evil Wayes and Courses. All which do manifestly demon|strate, from sad Experience, the Defilement and Corruption of the Nature of Man in Children, and that they need to be renewed, wash|ed and sanctified, and spiritually born again, before they can enter

into the Kingdom of God; for if Children were sanctified from the Womb, and that all Infants were Saints, while Infants, surely more of it would appear in them, than doth, and the favour of the divine Life (which is in all that are sanctified) would be more savoured in them, by all who have a spiritual Discerning & Savour in themselves; but the contrary is so far true, that in most of Children, before they pass the Years of Infancy, many Godly P••rents find and observe, yea, and feel that in their Children, which is cause of sorrow and grief unto them, and of great Humiliation, to see and find so much of the bruitish Nature prevail in them, as most frequently doth; so that the very fir•••• Inclinations that appear in many Children, not past the Years of Infancy, are to lye, to steal, to fight and speak un|savoury words, which they are more ready to learn than what is good.

Next, As to the Scriptures Testimony, it is plain, That in Adam all dye, and that by that One Offence, Iudgment is come upon all unto Condemnation. And David doth plainly acknowledge, That he was shapen in Iniquity, and in Sin did his Mother conceive him, Psal. 51.5. And therefore our Flesh that we receive from our Parents, is called by Paul, Rom. 8. The Flesh of Sin; for he said, God sent his Son in likeness of the Flesh of Sin (so the Greek) and that under the Law the fore-skin of the Flesh in Infants was to be cut off by Circumcision, and an Offering was to be made for them; and the Mother doth suffi|ciently prove the Defilement of Nature in them, and that a Principle or Seed of Sin and Evil is lodged in them; which even Plato a Heathen Philosopher did acknowledge, saying, There was an ingrafted or innate Evil in men, 〈in non-Latin alphabet〉〈in non-Latin alphabet〉. Nor is it a sufficient Argument against the Doctrine, because it is difficult to many to satisfie their Reason how this Defilement or Corruption is conveyed from Adam, and other intermediate Parents, to the Children; for there are many other things that are true, and necessary to be believed and acknow|ledged by all, and yet all, or perhaps most cannot satisfie their Reason about them.

But for the better clearing of this weighty matter, let the follow|ing particulars be well considered.

1st. The Soul of Man receiveth not its being by Humane Genera|tion or Conception in the Womb, but is created of God; for Men, according to the Soul or Spirit, are the Off-sp••ing of God, and God 〈◊〉〈◊〉 their Father.

2dly. According to our Original State and Condition, God made Man Upright, i. e. the whole Mankind contained in Adam, and which is commonly called [Adam] in Scripture, but They ••ound out many Inventions, Eccles. 7 29.

3dly. As we dyed in Adam, so we sinned in Adam; for Death being the effect of Sin, we could not have dyed in him, if we had not sinned in him; and if we sinned in Adam, we were contained in Adam. But as for that subtil and unintelligible Distinction, That our Souls were contained in Adam, not formally and actually▪ but virtually, or not having a formal or actual, but a virtual Existence, it is more safe to let it alone, and hold to the words of Scripture, especially seeing they who talk of that Distin••••ion, of a Virtual and Formal, or Actual Existence, can hardly make it intelligible to any, far less to vulgar Capacities, who are not acquainted with Philoso|phical and School Distinctions. It may help us to understand, how as Levi paid Tythes in Abraham, being then in his Loyns, so we sinned in Adam: As also, that Exampl•• in Scripture, of the Root and Branches; for Adam being the common Root and Head of Man|kind, the Root being defiled, the Branches that remained in him could not but part••ke of the Defilement and Seed of Evil, being sown in Man at hi•• Fall; it is not uneasie to understand how it hath been conveyed downwards to his Posteri••y, the which is called in Scripture, The Seed of the Serpent whose Head the Seed of the Woman, Christ Jesus, was promised of God to bruise; and there|fore Men generally have that Seed of the Serpent in them: And how have they received it, but by the Fall in Adam? For many evil Inclinations and Lusts begin to appear in Mankind before they are aware or have a due Understanding and Disce••ning to judge betwixt Good and Evil.

It is but a weak Objection that some make, saying, How could so many Thousand Souls, as do belong to Adam's Posterity, be contained in him? For such do not consider nor understand, that Souls being Spirits, and not Bodies, do not croud and jostle for room, as Bodies do. And it is as easie to understand how all the Souls of Adam's Posterity could be contained in him, as the two Nations of Iacob and Esau were contained in the Womb of Rebecca, or how the Souls of Iacob's Sons, and Sons Sons, that came out of his Loyns, were con|tained in him, according to Gen. 46.26. for if they came out of his

Loyns, they were formerly in him; as also, how a Legion of unclean Spirits were in one man, which Christ did cast out, and seven unclean Spirits or Devils out of Mary Magdalen.

Nor hath that other common Objection▪ that many think so strong as if it were unanswerable, any great weight, That they see not how the So••l•• of Adam••s Posterity, that were contained in him, could or did con|sent 〈◊〉〈◊〉 him, or had any Knowledge thereof, seeing they retain not any Remembrance thereof. For as we do not remembr that we sinned in Adam, by acting with Knowledge or Consent, so nor do we remem|ber that we were in in him at that time, any more than Levi re|membred after he was born, that he was in the Loyns of Abraham, or paid Tythes in Abraham to Melchisedeck; which yet the Scripture plainly affirmeth. And how many sins do men forget, which they have committed in their own Bodies and Persons? It is therefore no wonder that they have forgot what they were, or what they did in Adam. It is sufficient to evince our sin and dying in Adam, that we have felt strong Inclinations and Lustings to Evil in our Souls, p••e|venting the due Exercise of our Understanding and Will, that could not have come into us unless by our knowledge and consent, altho' we cannot remember the time and place, and other circumstances, when evil began to get entrance into us. For who can tell the par|ticular tim•• when the Seed of Evil was sown them, since they came out of the Mothers Womb▪ Hath not every one rather found it in them, preventing all Knowledge or Remembrance of its entrance, and that The Imagination of Mans Hea••t is Evil from his Childhood, or Infancy, as the H••brew word doth hear it, 〈in non-Latin alphabet〉〈in non-Latin alphabet〉 and as Aria•• Montainus doth Translate it,* 1.2 a pueritia sua. But it is a most absurd and unreason|able Principle asserted by some, That the Souls of all Adams Posterity are guilty of Adam's Sin, and defiled therewith by a ba••e Imp••tation, without any real Existence, Knowledge or Consent on their part.

4ly, The Effect of Adam's Sin did not extend so far to Adam, as finally and irrevocably to cast him out from all capacity of being restored; for after Adam sinned, the sentence of ••eath was past on him, and he was drove out of the Garden to the Earth, but he was not cast into Hell Fi••e, w••••ch is the second Death. And therefore seeing the Effect of Adam's sin did not extend to Adam himself t•• a

final and irrevocable Loss, nor to Hell Fire, and Punishment that Devils and Wicked Men are to undergo at the Day of Judgment; neither doth it so extend to Infants, or any part of Mankind, simply for Adam's sin, so as that any shall be finally condemned for the same. And consequently none dying in a state of Infancy do perish, or shall be lost simply for that first sin; for as Christ hath plainly taught, The Condemnation of the World, is not simply that men sinned in or with Adam, but that Light is come into the World, after that Death and Darkness is come upon them, and men love Darkness rather than Light.

5ly. But what is Gods Way and Dispensation towards all such who dye in a state of Infancy, as many Thousands so dye, seeing they are not fit nor qualified for entring the Kingdom of God, without be|ing renewed and born again, and seeing to be renewed and born again, or to be sanctified and cleansed from all Sin and Defilement, and to be made Holy and Righteous, and replenished with all divine Virtues and Fruits of the Spirit, requireth our joynt concurrance, as Faith and Obedience, to work together with God, and Christ, and the holy Spirit. And that Children, while in a state of Infancy, that know not the Right Hand from the Left, seem not capable to act or work in order to their Sanctification, Is a Difficulty that doth generally pinch and straiten all to answer it, Let it therefore suffice at present, to say, God hath wayes to deal both with Young and Old, and to dispose of them, according to his great Mercy, Goodness and Long-suffering, far beyond what the wisest of men are able to conceive or comprehend▪ And seeing the Love, Mercy, and Long-suffering of God is extended unto all, and God hath so ma|nifested his Love, that He hath given his dear Son Christ Iesus to taste Death for every Man, and that such who dye in Infancy are a very great and considerable part of Mankind, it is most equal and con|venient for us to judge Charitable of all dying in a state of Infancy, or who have had but little time to live in the World, and have been as the Grass that is mown and cut down before it be near ripe, even as when in the Bud, and who are taken away in the Morning, as it were, of their Day, that the Most infinitely good, gracious, merciful, wise and just God, dealeth so with all such, as to supply the present Defect and want of Time, and other weighty Circumstances denyed unto them, that others have plentifully had, after some sufficient

manner, that shall abundantly clear the Vniversal Love, Goodness, and Long-suffering of God, together with his Wisdom, Iustice, Faithfulness and Power, and all other His Divine Perfections, Attributes and Excellen|cies; for All the Wayes of God are most Equal, and Wayes of Truth, and his Tender Mercies are over all his Works.

6ly. It is manifest, both from Scripture and Experience, That the Seed and Principle of sin and defilement, conveyed both from Adam, and other intermediate Parents, hath had greater place in some than in others of Mankind. Hence it is that the Posterity of Cain was more defiled than that of Seth; and the Posterity of Ishmael and Esau, more than that of Iacob; and the Moabites, Ammonites and Cananites, with the adjoyning Nations, were more defiled in their Seed and Posterity than the Israelites; therefore God did forbid the holy Seed of Israel to mix with them in Marriage; and an Edomite was not to enter into the Congregation of Israel (viz. by Marriage) until the fourth Generation; nor a Moabite until the tenth. And though there was great Defilement in the Line of Israel, yet because it was not generally so defiled as that of the other Nations, it was called Holy; and the Children of Unbelievers are called Vnclean by Paul, but the Children of Believers (where both or one of the Parents believe) are called Holy, because that the holy Seed that is in them is not so vailed and loaded generally with sin, as it is in the Children and Posterity of Unbelievers; and our Experience proveth, That some Children are born into the World with excellent Inclinations to Wisdom and Virtue, that soon appear in them, far beyond others. But this, and many other things relating to this Head, are to be left to the Lords further Opening, which he will do in his good time; for he will cause his Light to shine more & more unto the perfect Day.

And as the denying▪ That Adam's Posterity partake of any Seed or Principle of Sin and Corruption, by Adam's Fall; together with the woful Effects thereof, is a great Error, so it is very hurtful, and of very evil consequence to entertain it; for it makes People think less evil of themselves than they should▪ and so tends to make them proud: And as it is not good not to see the Root of a Disease, so nor is it good, but hurtful, not to see nor understand the root and beginning of our Misery; but the true sight and knowledge of our fall and loss in Adam, and of that Seed and Principle of Sin and Lust, called, The Old Man, in Scripture, conveyed to us by the Fall, doth

really tend to humble us, and excite us the more earnestly to contend against sin, knowing, that the longer it hath had place in us, and the more deeply it is engrained in our Nature, it is requisite we strive with the more force, and use the greater Diligence to overcome it. Besides, it h••th this other evil Tendency, that if it be believed That Children are born clean and pure, and partake of no hurt or damage by Adam'•• Fall, as the Pelagians of Old, and some of late believe, it makes Parents, who do so believe, slack and remiss to use due Nur|ture and Discipline towards their Children, and so fall short in givi••g them due Education; for if there be no wild and bruitish Nature in Children, there need no Pains to be taken upon them to subdue it in them; all which is of bad Consequence. Nevertheless, it is to be acknowledged, that some Children have very good, and virtuous, yea, and pious Inclinations from their Childhood, through the great Mercy of God, yet accompanied with some Imperfections, that sufficiently declare, that generally, more or less, Adam's Posterity have suffered great Damage by the Fall. And that Iohn the Baptist and Ieremiah, or any others, as Moses, &c. were sanctified from the Womb, being rare and extraordinary Cases, doth plainly evince the general Corruption that hath seized on Adam's Posterity. Nor is it to be allowed 〈◊〉〈◊〉 any one born of a Woman, hath been born clean and free of all Stain and pollution of sin, in all respects, but only our Lord Jesus Christ, who was born of a Virgin, and made like to us in all things, but without all sin.

Error 12. That the only means of Mens Salvation is the Light of Christ, the living Word in them, only as it convinceth of common Sins, and instructeth men universally of common Duties in a way of common and general Illumination that is common to all Mankind, whether called Jews, Heathens or Christians. And that the said common Illumination and Law writ in the hearts of men universally, is the only Gospel, and the All and Whole of it, and the New Covenant and Power of God unto Salvation in the full extent of it, without all respect to Faith in Christ come in the Flesh, &c.

Correct. Although it is worthily granted, That Christ is the Light of the Wo••••d, and doth lighten every Man that cometh into the World with a divine and supernatural Light, that is of tendency

unto Salvation; and that Christ the Light of the World, who light|eth every Man, is a sufficient Saviour; yet his inward Coming and Appearance in mens Hearts is not to be set in Opposition to his Outward Coming in the Flesh, as he dyed for our sins and rose again for our Justification, and 〈◊〉〈◊〉 exalted at the Right Hand of God to be a Prince and a Saviour, and who ever liveth to make Intercession for us, and is our Advocate with the Father. And though Christ the Light be one, yet he hath divers wayes and manners of divine Illumination, whereby he enlightneth the Hearts and Souls of men. Hence God is called in Scripture, The Father of Lights: And as the High-Priest under the Law did bear on his Brest Vrim, i. e. Lights, and Thummim, i e. Perfections, who was a Type of Christ, our heavenly High-Priest, made higher than the Heavens, so Christ Typified thereby hath the Vrim & Thummim, i. e. Lights and Perfections; which he distributeth variously to the Children of Men, according to their several States, Conditions and Capacities; and therefore though the Light be one fundamentally and radically, yet it brancheth forth into divers Pro|perties, and Operations, and Manners of Workings; and as it is received, followed and obeyed, it hath its divers Perfections, answer|able thereunto. And therfore all faithful Christians are otherwise enlightned than either Iews (viz. who are not Christians) or Turk, or Heathens, be they ever so faithful or upright in the state they are in, for all true Christians have such a divine Illumination from Christ, as doth illuminate their Hearts and Understandings, to understand and believe That great Mystery of Godliness, God manifest in the Flesh, or Christ come in the Flesh, of the Seed of David, the Seed of Abraham, as he dyed for our sins and rose again for our Justifica|tion, and is gone into Heaven, and there doth appear in the Presence of God for us. And who are thus enlightned and quickened to know Christ, and believe in him as he dyed for them and rose again, they have a good understanding of the Love of God, and of Christ; and the Mystery of Christs Death, Resurrection, Ascention, Intercession, &c. is inwardly opened and revealed unto them.

And so, Christ thus revealed, known and believed in, both as in respect of his inward and outward Coming, is the Foundation of their Faith, Hope, Love and Obedience, and all Christian Virtues; and the Love of God and Christ, as it is so known and believed, to wit, as God gave him to dye for us, &c. and as he most freely and

willingly offered himself, is a most excellent Motive or moving Cause and Inducement to love God and Christ, and also of our whole Obedience. And to whom soever this Knowledge and Faith of Christ doth come, (which cometh not by bear Hear-say or R••port, but by the Working of the mighty Power, which raised Jesus our Lord from the Dead) there doth accompany greater Grace and Power, to in••line to Love and Obedience, all True Christians, than what any of the most upright of either Iews or Gentiles, who have not the Faith of Christ crucified and raised again, are Partakers of. Hence we read in Scripture of the Manifold Grace and Wisdom of God, and the Diversity of Operations, Administrations and Dispensations of divine Gifts, but One God, One Lord, and One Spirit: And though that common Illumination of God and Christ, that is universal to Men, be really Divine and Supernatural, and so good and excellent in its kind, and hath a preparatory Tendency to eternal Salvation, yet it doth not save with eterna•• Salvation any who remain only under it, and proceed no further, so as to witness that more special and peculiar Grace and Illumination, proper to true Christians; for no Illumination is able to save fully and perfectly with Eternal Salvation but that which giveth the Knowledge and Faith of Christ crucified and raised again, and doth open and reveal the Glory of Gods Love, Wisdom, Power and Justice, in giving his Son to dye for us, and raising him from Death, to be a Prince and a Saviour unto us.

And though it may and ought to be well granted, That the Gospel is preached in every Creature under Heaven in some measure or degree, and ••lso, That the Gospel Seed and Principle▪ even the Word of Faith, is nigh to every one, and in every one; yet it is not so fully revealed in every man, as doth at once sufficiently reveal the whole Mind, Council and Will of God concerning mens Eternal Salvation and Happiness; for Christ hath been the Mystery hid from Ages and Generations, viz. in great part from the generality of Mankind, who have had that common divine Illumination, and yet have not duely and sufficiently known him: And whoever did know him, as such, in any Age or Generation, as many did, even from the begin|ning of the World, they had that Knowledge and Faith of him by special Grace and Favour, and by special Revelation. And as for that common Illumination that is general and universal unto all Mankind, it is more Legal than Evangelical, and doth more belong to the Law

and first Covenant, than to the second; and therefore is not the Only Gospel, nor the all and whole of it, but at best some low and small Manifestation of the Gospel, that yet is of excellent Service to all who are faithful under it, so that they cannot perish; and it is tha•• which Paul calleth the Law, that is a School-Master, that leadeth unto Christ: and as Iohn outwardly was a Fore-Runner of Christ as he came outwardly in the Flesh, to prepare the Way before him, so this General and Common Illumination of Christ, to all who faithfully Obey it, is a Fore-Runner to prepare the Way for that more special Illumination and Revelation of Christ given to all true Christians, that doth open unto them that great Mystery of Christ come in the Flesh, His Death, Resurrection, Ascention, Intercession, and as God hath ap|pointed him to be the Iudge of the Quick and the Dead, even the Man Christ Jesus, and constraineth the Hearts of all True Christians the more abundantly, and with a more excellent and pure Degree of Love & Obedience to love & serve God and Christ, than what any of the most Upright Gentiles, in their meer Gentile-state did attain unto. And therefore though Corneliu•• was in a good state, as to God, before Peter was sent to preach to him the Faith of Christ crucified, yet he was not to rest in that state, but to be perfected by the Faith and Knowledge of Christ crucified, by which he received the Holy Ghost, and the Assurance and assured Knowledge of the Remission of his Sins by Christ, and of Eternal Salvation by him; therefore the Angel told him, That Peter should preach words to him, by which he and all his House should be saved, see A••••s 11.14. And as the Light of Christ within is not to be set in Opposition to Christ without, as he came in the Flesh, so as to make void eithe•• the great End and Use of his Coming, or the living Faith and Knowledge of it, so nor is it to be set in Opposition to any of these sub-ordinate outward Helps and Means of Gods appointment, for the furthering and promoting the Work of our Salvation and Per|fection, as Preaching, and Reading in the Holy Scriptures, Confe|rence, Vocal Prayer, &c. and all external and corporal Exercises of Religion, as performed with the Heart and Soul, from the inward Principle of the Divine Life, Spirit and Power inwardly revealed.

And as the Law of God is writ in the Hearts of men universally, it is not the Law of the New-Covenant; for the Hearts of most men, yea, of all unsanctified and unrenewed men, are stoney Hearts, and not Hearts of Flesh; and therefore the Law, as such, and as writ

on these st••n••y Hearts, is the Law of the first Covenant. And even the Law within the Gentiles, who have not the Faith of Christ crucified, is distinguished by Paul, from Faith, and the Law thereof▪ And this is that Law, which (according to Paul) stoppeth every Month, and maketh all the World guilty before God, until the Faith of Christ be revealed. And who are under the Law, and obey it, according to what their Ability doth reach, They are held there as in a Custody, or place of Safety, as the Man-slayer in the City of Refuge, in the time of the Law, till the Faith come to be revealed.

And whereas Paul saith, That the Gospel is the Power of God unto Sal|vation, he doth not mean, that it is the Power of God simply and abstractly considered, without all Doctrine and Doctrinal Knowledge and Faith of Christ crucified, (as some very falsly imagine,) but as that Power doth discover it self in the Evangelical Doctrine and Doctrinal Knowledge and Faith of Christ, as he came in the Flesh, was born of the Virgin, dyed, rose, ascended, according as the four Evangelists have declared of him, and the Prophets prophesied of him, as he was so to come; therefore when the Angel preached Christs Birth to the Shep|herds, Luke 2.10. he said, Behold! I bring you good Tidings of great Ioy, which shall be to all People (even as the Word Evangel, Englished, doth signifie Gospel) for unto you is born this day in the City of David a Saviour, which is Christ the Lord. And that this is the true sence of Paul's words, is clear, that he saith, The Gospel is the Power of God unto Salvation, to every one that believeth. And he who rightly believeth, he doth believe that Christ is come in the Flesh, of the Seed of David, the Seed of Abraham, the promised Seed of the Woman, who was to bruise the Serpents Head. And thus Faith, altho' it usually cometh by Hearing and Preaching Christ crucified, yet it is not wrought in any by the bare Hearing or Preaching, but by the mighty Power of God that raised Jesus from the Dead, and conformeth every one to Jesus who hath it. And as the Law had its Doctrines, Precepts and Ordi|nances peculiar to it, so the Gospel hath its Doctrines, Precepts and Ordinances peculiar to it, add therefore is no Dumb or Mut•• Gospel, as some have called it. And of these Doctrines, That of Christ who dyed for our Sin••, and rose again, and is ascended, with all the bl••ssed Effects, Benefits and Fruits of the same, and all spiritual inward divine Blessings and Graces, wherewith God blesseth us in him, and that our Faith should be in him, and in God as he hath thus given us his Son, and our Love

and Ob••dience to God and Christ, as flowing from such Faith, are of great and special Note.

Error 13. That there are no distinct inward Dispensations and Mini|strations of Light, Grace and Spirit, but One only given to all men, whereby all who are faithful and obedient under it, are eternally saved, though they have no Knowledge nor Faith of Christ, as he came in the Flesh, and dyed for our Sins, and rose again, and is gone into Heaven, and who maketh Intercession for us.

Correct. The falshood of this Error is sufficiently discovered and reproved, by what is already said in answer to the twelfth particular, and therefore I shall not need to enlarge upon it here, only take notice of these few Particulars following. 1st. That the Law and Gospel, or first and second Covenant, not only in respect of Outwards, but even in respect of Inwards, are really distinct Dispensations, according to 1 Cor. 9.17. Epehs. 1.10.3.2. Col. 1.25. Gal. 3.21, 22, 23. Rom. 10.5, 6, 7, &c. 2dly. That some had a measure of sincerity and Up|rightness under the Law or Legal Dispensation, both of Iews and Gentiles, who had not the Knowledge and Faith of Christs Death and Resurrection, and all such were in a state of safety for that present time, so that had they dyed in that state (su••posing that they had not the Knowledge and Faith of Christ crucified and raised again) they could not have perished, even as the Man-slayer was safe in the City of Refuge, until the Tydings of the Death of the High-Priest c••me unto him, and then, but not till then, he was at liberty to return to his antient Inheritence and Dwelling place; A Figure of this great Mystery. And this state of Safety under the Law or first Covenant, where men had or now have Faith in God as Creator, and blessing them with the common Mercies and Blessings of Creation and Providenc••, and Love and Obedience to him, as such, without all Knowledge and Faith of Christ crucified ••nd raised again, &c. may be called the com|mon and general Salvation that all men have been, and are called unto, according to that common Illumination; but that which all true Christians are called unto, is that more special Salvation, proper and peculiar to Believers in Christ crucified, &c. The which Distinction ••s made by Paul, who saith, That God is the Saviour of all Men, but esp••|cially of them who believe, 1 Tim. 4.10. The first more common and

general Salvation doth 〈◊〉〈◊〉 a good Work in them, who are faith|ful under the same (though having divers Weaknesses and Imper|fections, (for the Law or first Covenant maketh none perfect) and may be said to be the beginning, by way of preparation, and the second more special and peculiar Salvation doth Perfect it, and is the Perfection thereof, even as Gold is the Perfection of Silver, and all other Infe|riour Mettals, and the Corn that is ripened is the Perfection of Corn that is in the green Blade or Ear.

But if any object, This is to suppose a middle state betwixt these that are Wicked, and faithful Christians.

I answe•• What is said by way of Supposition or Hypothesis, doth not infer any positive Conclusion; but to suppose a middle state of some (betwixt these who are perfected in Wickedness, and these who are Perfected in the Faith of Christ) who have not the Faith and Know|ledge of Christ crucified revealed unto them, is far more charitable and rational, and more agreeable to the Nature and Attributes of Gods great Mercy and Love, than to conclude, (as too many most rashly and uncharitably do) That all such Gentiles, however so diligent they have been or are to live up to that common Illumination, are finally and irrevocably lost and damned; or on the other hand, to conclude, that any are saved and perfected with Eternal Salvation and Happiness, without all Knowledge and Faith of Christ crucified and raised again, which the Scripture doth lay so great stress and weight upon; The which middle state is for some time only, until the Faith of Christ be revealed unto these Souls, when, where and how God shall be pleased to reveal it, and by what means and helps, unknown to us, for we know but a part of his Wayes. Nor doth this in the least favour the Popish Doctrine of Purgatory, nor yet that called by some Limbus Patrum. But waving altogether the aforesaid Hypothesis, I do positively affirm, according to Scripture, That Eternal Life and Sal|vation is only to be had through the Faith and Knowledge of Christ crucified and raised again, and love and obedience to him, as such, as the Mystery of him is inwardly revealed and savingly applyed to mens Souls by the Light, Life and Spirit of Christ in them. And although that God giveth this Knowledge and Faith of Christ ordinarily and commonly by means of outward Preaching and Hearing, or Reading in the holy Scriptures, yet I nothing doubt of it, but that God hath inwardly revealed it to divers, without the outward means and helps

of either Preaching or Reading in the holy Scriptures, yea, before any part of Scripture was; for who taught it to Abraham, Iob, and many others, yea, and our first Parents after the Fall, but God and Christ by the holy Spirit in their hearts?

Error 14. That the faithful Heathen, who hath not had Christ as he suffered for us in the Flesh, dyed and rose again, &c. outwardly or inwardly preached or revealed to him, by means or without means, is as good and perfect a Christian as he who hath the greatest Knowledge and Faith of Christ crucified, though received by divine Revelation.

Error 15. That the Preaching of Christ as he came in the Flesh, dyed, ros•• and ascended, is no necessary part of the Christian Doctrine, nor any Gospel Doctrine, and is in no wise needful to be preached in these latter Ages, being only proper to the Age and Days of the Apostles. The only needfull Knowledge of Christ now, is to know him only as the Word, Light and Life in us, but all other Knowledge of him, as he came in the Flesh without us, and of what he did and suffered, and of his outward Resurrection and Ascention, and Mediation for us in Heaven without us, is but to know Christ after the Flesh, which Paul rejected as a thing unprofitable: The only needful thing is to know him born in us, crucified in us, raised and ascended in us, and mediating and interceeding for us in us; and that all M••ditation of Christs Passion, Death, Resurrection, Ascention, &c. and of what the four Evangelists declared of him, is of little value or profit to such who are spiritual, whatever profit it may be thought to have to beginners. And to my certain Knowledge, some have compared the Doctrine of Christ as he came in the Flesh without us, To the Horn-Book that is to be left behind.

Correct. The Falshood of these two above-mentioned Particulars doth also easily appear, from what is above declared. And if the faithful Heathen, who hath no Knowledge nor Faith of Christ crucified and raised again, be as good a Christian, &c. or indeed be any True Christian at all, then Cornelius was as good a Christian before Peter preached Christ crucified to him, as after; and then it was in vain that Peter was sent to preach Christ crucified to him, and it was in vain that the Angel told Cornelius, That Peter should speak words to him whereby he and his House should be saved: He might have replyed to the Angel,

He was saved already, and well enough under that present Dispensation he was then in. All which is most false and absurd, and contrary to the Doctrine of the holy Scriptures to assert.

And whereas some have asserted, That Pythagoras, Socrates and Plato and other Gentile Philosophers, who had some measure of Uprightness, and were in some measure faithful to what was inwardly revealed unto them, were Christians, as Iustin Martyr, and some other antient Wri|ters have asserted. As I will not positively contradict it, so I do affirm, That if they wer•• real Christians, and were worthy of that honourable Name, they had some Faith and Knowledge of Christ, the Messiah and Saviour of the World, as he was to come in the Flesh, which it was possible for them to have, by means of their Converse with some of the Iewish Nation, among whom the Doctrine of the Messiah was generally currant, as he was then to come in the Flesh; and such who had that Doctrine outwardly preached unto them, or conveyed by the Testimony of the holy Prophets, who prophesied of him, and whose Books they might have read, and might also have had some measure of special divine Illumination and Revelation, help|ing such as were sincere among them, both to understand and savingly to apply by Faith, Christ unto them. But to say, That the Doctrine of Christ, as he came in the Flesh, dyed and rose again, &c. is no necessary part of the Christian or Gospel Doctrine, and that it was only proper to the Age and Dayes of the Apostles, Is to preach another Gospel than Christ and the Apostles preached; and if an Angel from Heaven preach ano|ther Gospel than that which they preached, he is not to be heard, but is accursed. For both Christ and the Apostles preached Christ as he came in the Flesh, as well as come in the Spirit; and said Christ con|cerning the Woman that anointed him with the precious Nard or 〈◊〉〈◊〉, (Mat. 26.12, 13.) Where-ever this Gospel shall be preached, this 〈◊〉〈◊〉 shall be told what this Woman hath done unto me, for she hath done it unto my Burial; and therefore to preach Christ as he was crucified, dyed, was buried, and rose again, &••▪ is a part of the Doctrine of the Gospel of Christ, and I am sure is no small part of it; and the Gospel of Christ is but One, and is the Everlasting Gospel that hath been preached in all Ages of the World in some degree, though not in the same degree of Clearness and Demonstration in the former Ages and Generations before Christ came in the Flesh, as since. And how frequently doth Paul in his Epistles mention the

Death of Christ, and his Resurrection, and Faith in him who dyed and rose again, in order to Justification and Salvation, and as a principal motive or moving Cause of our Love and Obedience unto God and to Christ, to live to him who dyed for us; see these following places, Rom. 6.5, 8. & cap. 8.34. & 14.9. 1 Cor. 15, 1, 2, 3. 2 Cor. 5.14, 15. 1 Thes. 4.14. & 5.10. And said Christ to the Iews, If ye believe not that I am he, (to wit, the promised Messiah) ye shall dye in your sins, &c. But to them who believed on him, he promised, That Rivers of living Water should spring out of their Belly, meaning the holy Spirit that he would give to them that should believe in him. And this Faith was a Belief in him, not simply as the Word, but as the Word made Flesh, and as he was then come in the Flesh; but this Faith, though commonly wrought by outward preaching and hearing, is no bare external Historical Faith, but an inward spiritual divine living Faith of him, and in him, full of divine Mystery, Virtue and Sweet|ness, filling the Soul with pure Love to him, and Joy and Rejoycing in him, & powerfully conforming the Soul to him; and such a Know|ledge of Christ, though it hath a respect to him as he came in the Flesh without us, dyed and rose again, and is ascended, &c. is not to know Christ after the Flesh, but is a Knowledge of Christ after the Spirit, and is most sweet, savoury and refreshing, and profitable to the believing Soul. And none know, nor can know Christ within them duely and sufficiently, as they ought to know him to be the Word, Light and Life, (as all true Christians know him,) but who kn••w him both wayes, viz. as he came in the Flesh, was crucified, dyed and rose again, and as he is come in the Spirit, to reveal, open and apply the Mystery of him, as crucified and raised again, &c. to eternal Salvation. And therefore it is a great and dangerous Error, and tendeth to overthrow a great Article of the Christian Faith, to say, It is enough to know and believe in Christ in them, though they have no Knowledge or Faith of Christ without them. And when Paul said, He knew Christ no more after the Flesh, it is clear, he meant the carnal Knowledge of him, such as men may have of him, and as he had before he was converted, by a meer carnal and natural Understanding by what men can comprehend in the natural Understanding▪ by what they 〈◊〉〈◊〉 or read of him. And thus many have but a carnal Know|ledge of Christ within, and of God and the Spi••it, and divine things, ••olding them in a ••••er Nation, which is not the true Knowledge of

him. But the true Knowledge and Faith of Christ, as he dyed and rose again, and is glorified in our Nature in Heaven, as our Elder Brother, as the Mystery of him is inwardly opened and revealed by Christs Light and Spirit in us, and not otherwise, is of great necessity, and of excellent Use and Advantage to the most spiritual & advanced, as well as to Beginners, as is clear from Paul's Example and Doctrine, who preached Christ crucified, though a stumbling Block to the Jews, and Foolishness to the Greeks, yet to such as believe and are saved, the Wisdom of God and the Power of God; and he counted all things but Loss and Dung in comparison of his Knowledge of Christ, so as to know him and the Fellowship of his Sufferings, and the being made conformable to his Death, and to know the Power of his Resurrection: All which hath a respect to the Knowledge of him as he dyed and rose again without us, as the Mystery of him is inwardly revealed, opened and applyed to the Soul by the Spirit. And though the bare natural Meditation of Christs Passion, Death, Resurrection, Ascention, &c. as perform|ed only by the meer natural Power of the Understanding, as assisted by bare Hearing or Reading, is unprofitable; yet the spiritual Medi|tation thereof, as performed by the help of Christs Light, Life and Spirit inwardly revealed, is both very necessary, profitable and com|fortable, and hath a very great and exceeding force and influence upon us to bring forth in us a Conformity to Christ in us, as also the Christian Virtues of ••ove, Patience, Humility, Resignation, &c. and is of great Service to the most Advanced.

Error 16. That Christ without us, and all that he did and suffered was but a Figure, Type, Vail and Shadow of what he doth and suffereth in us.

Error 17. That there never was nor is any other Necessity and Vse of Christs outward Coming, and Obedience and Sufferings, &c. but to be our Example, to imitate him in the like Obedience, Patience, &c.

Correct. Although it is readily to be granted, That in many things which Christ both did and suffered without us, there is a manifest Analogy and Similitude betwixt what he did and suffered without 〈◊〉〈◊〉, and what he doth and suffereth within us, yet it is hard to de|monstrate an Analogy in all things, and if it could, it doth not prove that Christ either in all or any things that he did or suffered, was a

Figure, Type, or Vail of what he doth or suffereth in the Saints, far less only a Type, Figure or Vail; for what he did and suffered in his own Body and Person was of the greatest weight, and all that we do or can enjoy of Christ in us, and of what he doth or works in us, is but the effect, fruit and benefit of what he hath done & suffered for us without us. And Christ, as he was offered up on the Cross for our sins, and humbled himself to Death for us, was that great Pro|pitiation and Sacrifice of Attonement for our sins, that made Peace for us, and quenched the Wrath of God, and made Reconciliation unto God for us, and was figured and typi••••ed by the many Offerings and Sacrifices, and other Rites and Symboles under the Law, which had no Virtue of themselves to take away sin, but as the Faith of Believers reached through them to Christ, the Substance, and that one Offer|ing that was to come in the end of the World, by which One Offering, he hath forever perfected them that are sanctified, as the Scripture de|clareth. And though Christs Flesh is called in Scripture, The Vail, as where it is said, Heb. 10.20. That Christ hath consecrated for us a new and living Way, through the Vail, that is to say, his Flesh, yet it is not such a Vail as the Vails of the Law, but of more excellent and abiding Use and Service; for by the Vail of his Flesh, wherein he humbled himself, and was Obedient to the Death of the Cross, as by a most lovely and costly Skreen, the hot Anger & Wrath of divine Justice was turned away from us, and diverted: And as our Faith is exercised on him, as he thus suffered for us, dyed and rose again (and is ascended into Heaven in that very Body wherein he suffered, being the same it was for Substance, but having put off all the Infirmities of Flesh, which he took on him for our sake, and being wonderfully changed in manner and fashion, & is a glorious spiritual Body) the face of God shineth graciously on us, for his sake who dyed for us, and is risen again, and doth ever live to make Intercession for us, as he is clothed with our Nature glorified in Heaven. And it is one of the great Mysteries of the Gospel and Christian Faith, which the Spirit and Light of Christ must inwardly open and reveal unto the Souls of Believers, and doth, How the Sufferings and Death of the Son of God in our Nature, should be of such Virtue and Efficacy to reconcile us unto God, and quench and pacifie the kindled Anger and Wrath of divine Iustice against us.

And for the better understanding of this great Mystery, as the

Light and Spirit of Christ doth open it in our hearts, it is to be con|sidered in the few Particulars following, which only are here glanced or 〈◊〉〈◊〉 at, although the large handling of so great and worthy Subject would require a large Volumn, and needeth a more than ordinary divine Ability of Knowledge and Utterance duely to express it, insomuch that Paul desired the help of the Saints Prayers, that he might be enabled to make manifest the Mystery of Christ, as he ought to speak it, and that Utterance or Speech might be given him to that end; for indeed all Tongues of Men and Angels fall short to declare it.

1st. That which God did so greatly regard in what Christ did and suffered for us, was his Obedience unto the Will of his Father, which did so highly please God, that for his sake, as a most excellent and mighty Intercessor, Gods Wrath was quenched toward us, and offend|ed Justice was pacified. For whereas in divers fore-going Ages of the World, the great Obedience of some excellent and Holy Men, such as Noah, Moses, Aaron, Phineas, Samuell, Daniel, Iob, &c. did procure the Favour of God to such Nations; Families and Persons for whom they interceeded, in order to a Temporal Redemption or Deliverance from divine Wrath, the most great and excellent Obe|dience of the deat•• Son of God, as he obeyed in humbling himself, not only to take the Form of a Servant, but to the Death of the Cross, did procure the Favour of God to all Mankind, for Eternal Redemption to all who should believe in him, from the beginning of the World to the end of it; hence he is said in Scripture to have obtained Eternal Redemption for us, whose Obedience was so much the more excellent, that whereas all others, who did perform the highest and most holy Acts of Obedience unto God, in order to interceed for their Brethren, however so holy, were but Men only; He was not only Man, but both God and Man; and therefore the Blood of Christ in Scripture, is called, The Blood of God, Act. 20.28. for he who suffered unto Blood, and was crucified, was not a meer Man, but God in our Natu••e, although he did not suffer as God, but as Man.

2dly, Not only the great Love of God, in giving his Son to dye for us, but his great Justice, Wisdom and Power, and other his divine Attributes, are gloriously revealed and discovered in the same, and that which appeareth to carnal Man to be Folly, Weakness and In|justice, as that the Just should suffer for the Unjust, and by his Death

overcome him who hath the Power of Death, that is the Devil, is discovered to be divine Wisdom, Power and Justice. And whereas by Mans sin the divine Mercy and Justice did, as it were, plead one against the other concerning Man, the one to spare him, the other to punish him, the Wisdom of God found out a way, by the Death of Gods dear Son, to answer the demand of both, which David by the Spirit of Prophecy did fore-see, when he said in Psal. 85.10. Mercy and Truth are met together, Righteousness and Peace have kissed each other. And what the divine Wisdom did find out, the divine Power did ex|ecute and bring to pass, even the giving up of the Son, to Death, for us, the Original whereof was the Love of the Father, that through this most lovely Channel and Conduit, even Christ crucified, was to vent and extend it self, and flow forth with all plenty of divine Gifts and Blessings, to Mankind.

3dly. And as by the Sufferings of Christ he did show forth his most excellent Obedience, so by the same he became perfected, which is to say, most perfectly fitted and qualified to be a Saviour unto us, and a merciful High Priest with God, being touched with the feeling of our Infirmities, made like to us in all things, sin excepted, so as not only by his Death and Sufferings to sweeten and make comfortable our Death unto us, but to lay a Foundation of our Hope of a blessed Re|surrection, by his Resurrection from the Dead.

4thly, And the divine Justice appeareth gloriously in this, That Christ, the Son, suffering in our Nature, maketh it, that his Suffer|ings are imputed as ours, he being our Surety, and Head, and Root, even as what we suffer for him, he reputeth it as his own Sufferings, as when he said, I was Hungery, and ye gave me not to eat, in Prison, and ye visited me not; for he who sanctifieth, and they who are sancti|fied, being of one, as that of Head and Members, Root and Branches, it is just and equal that the Obedience of one, should be imputed unto all his Brethren, who should believe in him and obey him, for the Re|mission of sins past, to declare his Justice, and that God might be just, and the Justifier of them who believe in Iesus; as in the natural Body, what the Head or any principal Member of the Body doth, good or bad, is imputed as done by the whole Body, and who are bound to|gether joyntly and severally, are liable one for another; hence he is called our Surety or Bonds-man, in Scripture. And thus because the Children of Israel were as one Body, they were punished for the sins

of some particular Members, until the divine Justice was answered.

5thly, The Mystery of this was figured under the Law. That no fire was to be kindled, but all to be quenched on the Day of Attonement, and on the Sabbath Dayes: for as the Day of Attonement was in the end of the Year, so Christ suffered in the end of the World, and quenched the fire of divine Wrath against all Sinners; And near the beginning of the Iewish Sabbath, he dyed on the Cross, and rested in the Grave, until the morning of the first Day, in which Sabbath or Rest of our Lord in the Grave, he quenched the divine Wrath and Severity against Sinners, and made Intercession for them, whereby the Benefit and Virtue of his Death did and doth extend to all Souls and Ages, to save all who should believe in him.

6thly, The Faith of all true Believers in Christ from the beginning of the World, was not only in him as inwardly and spiritually pre|sent in their hearts, the Word, Light and Life, but as the Seed of the Woman, according to the first Gospel Promise, who should bruise the Serpents Head, and afterwards, as the Seed of Abraham, in whom all Nations of the Earth should be blessed, held forth to their Faith in Pro|mises, and Types and Figures of Sacrifices, and Shadows of the Law. And they had the Faith and Knowledge of him, That he was to be both God and Man, as not only Isaiah prophesied of him, but also Eve; for when Cain was born, she called him Cain, saying, I have got the Man the Lord, 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, (which is one of the greatest Names of God) so the true Translation; Not that she did imagine, that Cain was he, as Luther and some others have conceived, but without all ground; but the Reason why she called her first born Cain, was to be a signifi|cation and Memoral of her Faith to succeeding Ages, in the Seed that was promised he••, which she had received by Faith; even as Ioseph called one of his Sons Mannasse, and another Ephraim, with respect to other things and Persons; and Rachel called her eldest Son Ioseph, that signifieth Addi••g, not because of Ioseph himself, but because of Benjamin, whom she fore-saw, by the Spirit of Prophecy, should be afterward given her, saying, God shall add to me another Son; and therefore that is only the true Faith of Christ which layeth hold of him and respecteth him not simply as Man, nor simply as God, or the Word by which all things were made, but as he is the Man the Lord, or the Word made Flesh, or God manifest in Flesh, &c. And whereas many acknowledge no other Necessity or Service of Christs

outward Coming, but to be our Example, to Imitate him in the like Obe|dience, Patience, &c. They are under a very great and dangerous Mistake; for as he is our most perfect Example, and patern of Obedience, and Arch-Type of all Perfection, so he is our Head and Lord, in whom our Faith is continually to be exercised▪ that so by our Faith in him, as such, we may be perfectly joyned to him, and receive Ability from him to be made conformable to his Example, in all holy Virtues and Fruits of the Spirit; and therefore he is our Example after another manner than all others of the Saints, who are our Fellow Members, but Christ is our Head, Lord and King over all.

Error 18. That the true saving, justifying and purifying Faith is only in Christ within us, as he is the Word, Light and Life, and quickening Spirit, teaching us to deny Injustice, Intemperance, and •• her Worldly Lusts, and to live soberly, justly and godly towards God as 〈◊〉〈◊〉, but it is no Branch, Part nor Property of saving Faith to believ•• 〈◊〉〈◊〉 the Man Christ as he dyed for our Sins, and rose again without us, &c.

Error 19. That Gospel Love, and all Gospel Virtues and Obedience, and Fruits of the Spirit, are sufficiently and plentifully attained unto only by the Light, Word and Grace of God within men, though that inward Word, Light and Grace reveal nothing to them in more or less of Christs Outward Coming, &c.

Correct. The Falshood of these two above-mentioned Particulars is sufficiently discovered by what is already said on the fore-going Heads. Yet for the further clearing the matter, let the few Parti|culars following be well considered.

1st. That as the Law and Gospel, as to the inward, are distinct Administrations and Dispensations, so they have their distinct Effects, there is Legal Faith, Love, Obedience, and Legal Virtues, which are true and good in their kind, and a Legal Per••ection, which yet is far short of the Gospel Perfection; for there are divers sorts and degr••e•• of Perfection, according to the Hebrew words, Vrim, i. e. Lights, and Thummim, i. e. Perfections; and there is an Evangelical or Gospel Faith, 〈◊〉〈◊〉 Obedience, and Gospel Virtues, and a Gospel Perfection, all which 〈…〉〈…〉 a more excellent kind, far excelling the other, as Gold excelleth Silver, Brass, Iron, &c. And to this doth that Gospel Promise relate, For Iron I will bring Silver, and for Brass, Gold, Isa. 60.17.

2dly, The highest attainment under the Law, or Legal State, or first Covenant, maketh men but Servants in the House of God, or if Sons, yet but Sons of the first Covenant; but the lowest true attain|ment under the Gospel state, maketh men Sons; and though every Son is a Servant of God, yet every Servant is not a Son. This distinction of Servants and Sons, is used both by Christ and Paul in the New Te|stament, and in the Old Testament was figured by Ishmael, the Son of the Bond-Woman, and Isaac, the Son of Sarah, the Free-Woman, which things are an Allegory, as Paul hath declared, for Hagar and Sarah are the two Covenants, and their Children are the two several Births, answering to these several Mothers & Wombs: And as Ishmael and Isaac had one Father, but differing Mothers, so the Children of the two Covenants, viz. Law and Gospel, have one Father, to wit, God, but differing Mothers, viz. differing inward Dispensations and Ministrations, as well as differing in Outwards.

3dly, The Legal Faith is a faith in God as Creator, giving Life, Health, and many Blessings and Comforts both inward and outward, and from this Legal Faith doth flow a Legal Love, Obedience and other Legal Virtues, and all proceeding from that general and uni|versal Illumination that is common to all Mankind, that teacheth men generally the substance of the ten Precepts delivered by God to the People from Mount Sinai, and writ by him in two Tables of Stone. And as there is a Legal Faith in God, and love to him as Creator and Lord, so there is a Legal Worship and Prayer, whereby men may call upon God as he is their Creator and Maker, and giving them Being, Life, Breath, and all the Comforts of Life common to Mankind, to|gether with many good enduements of Knowledge & Understanding, and general Virtues; but all this without any Knowledge and Faith of Christ as he dyed for us and rose again, &c. But the Evangelical or Gospel Faith is a Faith in God, not only as our Creator, giving us these common Mercies and Blessings, but as he is a most gracious God and Father to us in our Lord Iesus Christ, giving us the Revelation and Know|ledge of his Son as he dyed for us, and rose again, and is gone into Heaven, and now remains in Heaven clothed with our glorified Nature, making In|tercession for us; and as the Evangelical or Gospel Faith is a Faith in God as he is our Father, and the Father of our Lord Jesus Christ, so it is a Faith in the Lord Iesus Christ, and not simply as he is the Word or God, but as the Word made Flesh, and God manifest in Flesh, as he dyed

for our sins and rose again, with all the Blessings and Benefits of him, as such. And this Gospel Faith, as it is more excellent than the Legal Faith, so it hath a more excellent Love that doth accompany it, flow|ing from greater and higher Motives and Inducements or moving Causes, and a more excellent Hope, Obedience, and all other Evangelical Virtues, and a more excellent Worship, and Prayer, and Thanks-giving, the which more excellent Motives or moving Causes, are, That God hath given his Son to dye for us, and That the Son hath freely offered him|self to Death for us, the which as it is revealed and applyed to us by the Spirit of Christ in our hearts, is a most excellent and high Motive and Inducement, far above all other, mighty to draw and incline us to the Love of God and Christ, and to a most cordial Obedience unto God and to Christ. And to such who are under this Gospel Dispensa|tion, the substance of the Ten Precepts is a binding Law unto them, and they are obliged to fulfill the Righteousness of it, and that from more powerful Motives, as is already said, than what the legal Dis|pensation (simply as such) doth afford unto them; and the Gospel Dispensation doth afford unto them not only more Light and Know|ledge, but more Grace and Strength, whereby to fulfill the Righte|ousness of the Law; and not only so, but to obey divers New Precepts that the Law (delivered universally to Mankind, or to the People of Israel at Mount Sina) did not require; for the Law of the first Cove|nant did permit men to require an Eye for an Eye, Tooth for Tooth, and to resist Wrongs and Injuries, and seek a Recompence or Revenge, but this the Gospel Law forbids; also, it did permit men to have more Wives than one together, but Christ's Gospel Law forbiddeth such a thing, as also Swearing, which the Law did allow of. And t••e Gospel Obedience differeth greatly from the Legal Obedience, in manner of Performance, as flowing from greater Love and Grace, as much as the Obedience of a Servant that loveth his Master as well as a Servant doth or can do, differeth from the Obedience of a Son that loveth & serveth his Father, because he is his Father; but the Servant loveth him because he is ••is Master, and serveth him for Wages, and feareth to disobey him, lest he beat him, or detain his Wages, or cast him out of his Service; but the Son knoweth that he shall be his Father's Heir, and his Inhe|ritance, as a Son, is wholly in his Eye; Even thus the Sons of God love and serve God, that they may forever inherit him to be their Portion and Inheritence; for they have no other Inheritence but God

and Christ, and that holy Spirit that proceedeth from both, and is one with both.

4thly. The Children of the Law or first Covenant, signified by Ishmael, become the Children of the New Covenant, signified by Isaac the Son of Sarah, through Faith in Christ Jesus, to wit, whole and undivided, for the Lord Jesus Christ is but One, not two Christs, but One, and this One Christ is both God and Man, the Word made Flesh, or God manifest in Flesh, the great Mystery of Godliness; and therefore true Christians cannot divide Christ either in their Faith in him, or Love to him, but both believe in him, and love him, & obey him, as he is both God and Man, or The Man the Lord, as the true Mother of the Child that was brought to Solomon, would not have the Child divided, but would either have the whole Child, or none; so the true Christian will not divide Christ, but receiveth him, believeth in him, loveth and obeyeth him wholly and undivided, as he is both God and Man, and as he it now exalted in heavenly Glory, as our Elder Brother and Sisters Son (for so both the Septuagint and Greek Fathers, so called, do translate that word, Cant. 1.13. a bundle of Myrrhe is my Sister's Son unto me) clothed with our glorified Nature in Heaven. And as the true Christian divideth not Christ, but receiveth and acknowledgeth him, wholly and undi|videdly, so nor doth he divide his Offices, but taketh him as King, Priest and Prophet, Husband, Physitian, Bishop and Shepherd, &c. But all false Christians they take him not for their King and Lord, and are not subject to his Law and Government, and therefore they have not a true Interest in him, as their Priest and Saviour. And that by Faith in Christ Jesus these who are Servants become Sons, so that the Poste|rity and Children of Hagar the Bond-Woman, by Faith in Christ be|come the Children of Sarah the Free-Woman, i. e. the New-Cove|nant, Ierusalem from above, the Mother of us all, 〈◊〉〈◊〉 clear from Gal. 3.26. for ye are all the Children of God by Faith in Christ Iesus. And that the Law had a preparatory Service unto this end, is clear from the fore-going words, vers. 24, 25. Wherefore the Law was our School-Master to bring us unto Christ, that we might be justified by Faith; but after that Faith is come, we are no longer under a School-Master. And this was figured by the words of Sarah, when she said to her Husband Abram, Gen. 16.2. I pray thee go in to my Hand-Maid, it may be (or as the Hebrew doth bear it, it shall come to pass) that I shall obtain Children by her; which she spoke by the Spirit of Prophecy, for the

Children of Hagar, i. e. of the Law or first Covenant, become the Children of Sarah, i. e. of the New Covenant, by Faith in Christ, after that the Faith is revealed unto them. But too many stick in the Law, and think they are well enough there remaining, but this is an abuse of the Law, for the proper use of the Law is to prepare unto Christ; for all who are duely sensible of the Requirings and Righteous|ness of the Law, have a feeling and experience in themselves, that they cannot fulfill the Righteousness of it in all parts and respects, and therefore they are driven from the Law to Christ, to receive the knowledge of the Remission of their sins committed against the Law, and also to be enabled (through a greater degree of Grace under the Gospel) through Faith in Christ, not only to fulfill the Righteousness of the Law, but to attain to a more excellent Righteousness, ground|ed upon greater Motives and Principles, than what the Law doth or can afford. And such who stick in the Law or Legal state, and refuse to come unto Christ, are such who seek to establish their own Righ|teousness by the Law, and are the whole that need not the Physitian, and as they abide there, they are in danger to turn Persecutors, as the Iews and Pharisees did persecute the Lord Jesus Christ, and such as did believe in him, and as in the figure Ishmael persecuted Isaac.

Error 20. That no Worship, Honour, Prayer nor Thanks-giving is to be given to Christ the Son of Abraham, David, Mary, more ••••an to Saints or Angels, nor to Christ the Son of Man, but only to Christ the Son of God, and who is God.

Corect. This is a great Error, and doth most manifestly contradict the holy Scriptures, and is a great dishonour to our blessed Saviour, the Lord Jesus Christ, and is of great hurt to all called Christians, who shall receive such a Perswasion, and doth reflect and charge upon all true Christians (who do Worship & Pray unto the Lord Jesus Christ, and give Thanks unto him, and unto God the Father through him) a Crime no less than that of Idolatry; for no Saints nor Angels are to worshipped, prayed unto nor called upon, nor to be adored with any divine Adoration; and if no divine Worship, Prayer nor Thank••-giving is to be given to Jesus Christ, the Son of Abraham, David, &c. then it is real Idolatry to Worship him, or Pray unto him; but if divine Worship, Prayer and Thanks-giving is to be given to him,

according to the Scriptures Testimony, & the Saints Practi••e recorded in Scripture, then all such who deny it are highly injurious both to Christ and the Saints, and hold an Opinion that is very hurtful, which I wish all that are guilty well to consider, and to receive better Instru|ction and Information; for, to say, That Iesus the Son of Abraham, of David and of Mary, is not to be worshipped, or called upon, is to hold that there are two Christs, or to deny that Iesus Christ the Son of Abra|ham, David and Mary, is both God and Man, and ye•• o•••• Lord Iesus Christ; both which are false, and contrary to the holy Scripture, which testifie expresly, That there is [One] Lord Iesus Christ, and this one Lord Jesus Christ is both God and Man, or the Word made Flesh, and God manifest in Flesh; And as he is the Son of Abraham, and of David, and of Mary, as he was Man, and the Seed of the Woman that should bruise the Serpents Head (as God promised) so the same Lord Iesus Christ, and not another, is the Son of God, as Peter confessed in that Noble Confession to the Lord Jesus Christ, when he asked him, Whom say Men that I the Son of Man am, and whom sayest thou that I am? Peter answered, Thou are the Son of the living God. So, whom Christ called the Son of Man, Peter confessed to be the Son of God; and Elizabeth called Mary, the Mother of her Lord, saying, Whence is this, that the Mother of my Lord cometh unto me? And how was Christ (whose Mother Mary was) her Lord, and whom also Mary calleth, her God and Saviour, but that he was both God and Man, and yet One Christ and Lord over all, having all Power given him in Heaven and Earth, was being in the form of God, thought it no Robbery to be equal with God (Phil. 2.6. compare with Zech. 1••.7.) humbled himself, and took on him the form of a Servent, and was Obedien•• unto Death, even the Death of the Cross; therefore hath God highly exalted him, and given him a Name above every Name, to be a Prince and a Saviour, that at the Name of JESUS every K••••e may how, and Tongue con••ess to the Glory of the Father; and every one that honoureth the Son, honoureth the Father also. Again, seeing that Christ Jesus the Son of Man, the Son of Abraham, David, &c. is to be believed in as our Saviour and Mediator (for even the Child Iesus was called IESVS, because he was to save his People from their sins) then surely he is to be called upon; for the Object of our Faith and Prayer is but one, according to Rom. 10, How shall they call on him in whom they have not believed? so it may well be said, How shall they be|lieve in him •••• whom they do not call. B•••• that the Man Christ Jesus is to

be belived in, is clear from Christs own Doctrine, and the Doctrine of the Prophets and Apostles; Ye believe in God, (said Christ) believe also in me; And if ye believe not that I am he, ye shall dye in your sins; and the Scriptures abound with Testimonies, That the Lord Iesus Christ (who is both God and Man) is to be believed in, and called upon, being our Saviour, Mediator and High-Priest, who is able to help us, made higher than the Heavens; and because he suffered in our Nature, and was tempted and proved, and made like to us in all things, but without sin, there|fore he is our merciful High-Priest in things pertaining to God, and is Steward over the House of God, as a Son, and is not untouched with the feeling of our Infirmities, therefore we are encouraged to come boldly to the Throne of Grace through him; and Christ commanded the Disciples to ask in his Name, and the Apostles called 〈…〉〈…〉 the Name of the Lord Iesus Christ, and so did the Saints recorded 〈◊〉〈◊〉 ••••ripture, and Miracles were wrought by calling on the Name of 〈◊〉〈◊〉 of Nazareth, which hath a respect to his being Man, for he was conceived at Nazareth, in the Womb of the Virgin Mary, who dwelt at Nazareth, and there he remained with her for a certain time; And the Wise Men that came from the East, worshipped Jesus when he was a Child, as the Scripture plainly declareth, and offered up to him Gold, Myrrhe and Frankinsence. And the Disciples worshipped him when he was among them, after his his Resurrection, and also before his Passion and Suffering of Death. Mat. 14.33. it is said, Then they that were in the Ship came and worship|ped him, saying, Of a truth, thou art the Son of God. And after his Re|surrection, Mat. 28.9. it is said, The Disciples came and held him by the feet, and Worshipped him. And Luke 24.51, 52. And it came to pass while he blessed them, he was parted from them, and carried up into Heaven, and they Worshipped him, and returned to Jerusalem with great Ioy: And who will say that this was a bare or meer humane Worship, and not a real divine Worship? for the Man Christ Jesus not being a meer Man, but God as well as Man, therefore divine Worship and Adoration be|longeth to him; and which according to Rev. 5.9. The four Beasts or living Creatures, and the twenty four Elders give unto Christ, who was slain for the sins of the World, saying, (when having fallen down before the Lamb (and that Lamb is the Lord Jesus Christ both God and Man) Thou art worthy to take the Book, and to open the Seals thereof, for thou ••ast slain, and hast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and 〈◊〉〈◊〉, and Nations, and hast made us unto our God Kings

and 〈◊〉〈◊〉▪ &c. Thus they sung unto him. And to deny that this 〈…〉〈…〉 Lamb or redeeming by his Blood, hath a respect to his suf|fering Death, (as he was Man) in the Flesh, is most absurd, and a plain 〈◊〉〈◊〉 version of holy Scripture; for however it may be said, That the ••amb was slain from the Foundation of the World, yet that was not enough to expiate and make an Attonement for the Sins of men, but it ••••hoved that Christ should come and suffer Death, and be slain in the ••lesh, of which suffering of Christ that was to come in the end of the World or Ages, when the Fullness of Christ came, the Prophets have generally prophecyed. And that the same Lord Jesus Christ that was slain (and that was the Man Christ, for Christ as God could not dye, nor be slain) is to be worshipped with divine Worship, is clear from Rev. 5.12. where 〈…〉〈…〉 the Beasts and the Elders, but the Angels, whose Number was 〈◊〉〈◊〉 ••••ousand times ten Thousand, and thousands of Thousands worshipped 〈◊〉〈◊〉, saying, Worthy is the Lamb that was slain to receive Power, and 〈◊〉〈◊〉, and Wisdom, and Strength, and Honour, and Glory, and Blessing; yea, and all Creatures worshipped him, &c vers. 13. And certain blind Men worshipped him before he suffered Death, and prayed to him by the Name Son of David, whose Petition he graciously answered, & did not reprove them, as if they had been guilty of Idola|try, Mat. 20. for thus they pra••ed, Have Mercy on us, O Lord! thou Son of David. And v. 34. it is said, Iesus had Compassion on them, and touched their Eyes, and immediately their Eyes received sight, and they followed him. And Mark 10.46. •• blind man, called Bartimeus prayed to Christ Jesus by the Name of Son of David, saying, Iesus, thou Son of David! have Mercy on me. To whom Jesus answered, saying, Go thy way, thy Faith hath made thee whole. And if any say, his Prayer did proceed from Ignorance or blindness of mind, it is a very great Mistake, for Christ commended his Faith, and answered his Prayer, which proveth, that what he did proceeded not from Ignorance or blind|ness of mind, but they were rather blind who discouraged him; where|as he had an excellent spiritual sight of him, and faith in him. Also, the Ca••ni••••sh Woman prayed unto him by the same Name, in behalf of her Daughter, saying, Have Mercy on me, O Lord! thou Son of David; whole Faith he greatly commended, and answer'd her desire. And the Children and multitude worshipped Jesus, and prayed, and sang unto him, by the Name Son of David, saying, Hosanna, Son of David; which is a dire•••• Prayer, for the Hebrew word Hosannah signifieth,

save I beseech, and is taken out of the 118 Psalm •• ••5 And it was prophesied concerning Christ, Psal. 72. who in the Title of that Psalm is called Solomon, of whom Solomon, born of Bethsheba was the figure and Tipe, vers. 11. Yea, all Kings shall fall down before him, all Nations shall serve him, for he shall deliver the Needy when he cryeth, &c. and v. 15. And he shall li••e, and to him shall be given of the Gold of Sheba, Prayer also shall be made to him continually (so the Hebrew) and daily shall he be praised. And v. 10. The Kings of Tarshish, and of the Isles shall b••ing ••resents, the Kings of Sheba, and Seba shall offer Gifts: And part of this was fulfilled when the Wise Men came from the East and offered Gold and other Presents unto him.

Now if any say, All this is but a humane Worship, and not divine, it is a great Error, for Christ Jesus is a heavenly and divine King, and his Kingdom is not humane and earthly, but divine and heavenly; and therefore a divine Worship and Honour is due unto him, and is given by all true Christians unto him, and unto God through him, our alone Mediator betwixt God and Man, the Man Christ Iesus; for when we pray to God through Christ, the Mediator, it is directed to Christ, and through Christ to God; and when we pray, the Spirit of Christ in our Hearts doth present to our Understanding, Thoughts and Re|membrance most frequently the Lord Iesus Christ, how he is both God and Man, and our near relation to him, being such, even our Brother, being the Son of David, and the Son of Man as well as the Son of God, both which are most sweet and comfortable Names to us, as the Spirit of Christ doth inwardly open the Mystery and Virtue of them to us; and this giveth us the greater heavenly and holy Boldness to pray unto God, according to Heb. 10.21, 22. Having an high Priest over the House of God, let us draw near with a true heart, in full assurance of Faith. And who is this high Priest but the Lord Jesus Christ, who is both God and Man? and therefore in our Meditations and Prayers we should not divide Christ so much as in our Thoughts, so as to confine or limit our thoughts wholly and simply either to his Godhead or Manhood, but consider him both ways, being both God and Man; and this also is the True Christian Faith, to believe in him who is both God and Man, and who is both within us, and also without us in Heaven, in the true Na|ture of Man. And tho' at times the Soul may have an inward Sense of the Life of Christ, and in that sense may pray unto Christ, without any 〈◊〉〈◊〉 Prayer, or particular Consideration of the Nature of the

Man Christ, yet even then, the Prayer ascendeth unto him, & through him unto God, for the Man Christ Jesus being our Mediator, he is the Way and the Door through which our Prayers and Petitions ascend unto God, whether we have any particular & distinct Thoughts and Remembrance of him being such or not; but when we have our Meditation and Thoughts exercised upon him, and that by the help of the Spirit of Christ in us, that Spirit doth present to us most fre|quently Christ being both GOD & MAN, and giveth us great spiritual Consolation and Refreshing, to know, and understand, and remember that Christ (through whom we draw near to God) is our elder Brother, even the Son of David; therefore it is a very comfortable Name, that hath much sweetness and virtue in it, Son of David, and Son of Man, as the Spirit of Christ doth open and apply the Mystery of it to us; and because we pray to the Man Christ, and that our Prayer ascends to God through Christ, therfore the M••n Christ Jesus heareth our Prayers, and is spiritually present with us and in us, by a measure of his Spirit which we receive, who is the heavenly Man and second Adam, the quickening Spirit. And Christ after his Ascention calleth himself the Root and Off-spring of David, which is equivalent to that, Son of David, therefore Son of David is a suitable Name to him, now th•••• he is glo|rified in the highest Heavens; and we may well call him by that Name, which he calleth himself by, now when he is glorified and exalted above all Heavens, Angels, Thro••••s, Dominions, Principalities and Powers in heavenly Places. And Paul writing to Timothy, said, Remember that Iesus Christ, of the Seed of David, was raised from the Dead, according to my Gospel; and therefore to remember Christ, his being the Son of David, and of th•• Seed of David▪ now ascended into Heaven, and who there remaineth to make Intercession for us, as the Spiri•• of Christ in us helpeth us so to remember him, is of great service to us a•• all times, to strengthen and encrease our Faith in God, and Christ, and our Love to him, and especially when we pray, and doth 〈◊〉〈◊〉 in us the most fervent Prayer. And as to na••e the Name of God 〈◊〉〈◊〉 with the mouth in Prayer, (as the Spirit of Christ in 〈…〉〈…〉 us so to do) is both necessary and convenie••••, so to n••••e the N••••e of Iesus Christ outwardly with the 〈◊〉〈◊〉 (by the help of the same Spirit in Prayer) is also necessary and conv••nie••••; for it is a 〈…〉〈…〉, full of divine Virtue, Savour and Sw••etness, a•• i•• it sounded in the Ears, and received into th•• 〈◊〉〈◊〉 of all 〈…〉〈…〉 of the Spirit of Jesus.

Error 21. That Christ when he came in the Flesh, was only the Godhead in a Body of Flesh which he appeared in, having no Soul nor Spirit of a Man in him; and that the Body which he took up, he laid it aside, and did not t••ke it up with him into Heaven; and that nothing of Christ ascended up to Heaven but what at that time came down from Heaven.

Error 22. That Christ is now in Heaven only as God, and only and alone in the Nature of God, but hath nothing of the Nature of Man in Heaven, neither of Soul nor Body.

Correct. Both these are very hurtful Errors, and contradict the holy Scriptures most plainly; for the Scripture speaketh plainly and ex|presly of the Soul and Spirit of Christ, as well as of his Body; and as concerning his Spirit it is said (when Christ dyed on the Cross) Mat. 27.50. he yeilded up the Spirit; and that this Spirit was not the meer natural Breath of the Body, but an Immortal Spirit, is clear from Luke 23.46. Father, into thy hands I 〈◊〉〈◊〉 my Spirit, even at Stephen dying, said unto Jesus, Lord Iesus, receive my Spirit, Acts 7.59. And concerning the Spirit of Jesus, as he was M••n, it is said, Iohn 1••.23. He groaned in the Spirit, and was 〈◊〉〈◊〉. And cap. 12.27. Now is my Soul troubled, &c. And cap. 23.27. Whom Iesus had thou said, he was troubled in Spirit, &c. And as concerning the SOUL of Christ, as Man, more particularly, see 〈◊〉〈◊〉 26.37. Then saith he unto them, my Soul is exceeding sorrowful, even 〈…〉〈…〉. And concerning the Soul of Christ as he was Man, and as he was to suffer Death in the Nature of Man, the Prophecy of Isaiah is very plain, cap. 53.1••. When thou shalt make his Soul an Offering for sin. And v. 11. He shall see the travail of his Soul; And v. 12. Because he 〈…〉〈…〉 his Soul unto Death, &c. And David also prophes••••d of his Soul, Psal. 16.10. For thou wilt not leave my Soul in Hell, nor suffer thine Holy O•••• to for Corruption. The which words of the Psalm, as 〈…〉〈…〉, are to be understood of the Soul of Christ, 〈◊〉〈◊〉 2.27. And that the Soul and Spirit of Christ in these places before-〈◊〉〈◊〉, are to be understood of the Soul as Spirit of Chri••••, as 〈◊〉〈◊〉, and as partaking of all that was essential to Mans Nature, is clear, 〈◊〉〈◊〉, 1st. If Christ had only 〈…〉〈…〉 the Body of a Man, without the 〈◊〉〈◊〉, he had 〈…〉〈…〉 true Ma••, for the Body without the Soul, is not the Man. 2dly. If Christ only had the Body of Man, and not the Soul, when his Sufferings had been only meer Bodi|ly sufferings, and 〈…〉〈…〉 the suffering of the Body 〈◊〉〈◊〉,

〈…〉〈…〉 little Bodily pain; but the greatest suffering•• of Christ were these of his Soul and Spirit, as he was Man, for as he was God he could not suffer, to speak properly, the Godhead being un|changeable, is altogether impassible; for if the Godhead could admit of any Passion, or suffering of Grief or Sorrow, that would infer some Change in the same, which is impassible.

3dly. The Scripture frequently mentions Christs Obedience, and how he came down from Heaven, not to do his own Will, but the Will of him that sent him. Now this Obedience of Christ unto the Will of God, must be the Act of his Soul▪ and not of a meer Body; for what Obedience can a meer Body perform unto God, without the Soul or Spirit? and therefore this Obedience must be of his Soul and Spirit, as Man; for all Obedience implyeth a subjection to one that is superiour; for the Godhead cannot be said to command or obey himself, but the Man Christ Jesus received a Commandment of the Father, and did most perfectly obey the Father's Command; and therefore he had the true Soul and Spirit of Man in him, as well as any other Man hath. And though the Soul of Christ, as Man, was and is incomparably more excellent than all Souls of Men, yet he hath in his Soul all that is essential to the Soul of Man, being made like to us in all things, but without sin.

4thly. As Obedience implyeth a subjection of an Inferiour to a supe|riour, or of the lesser to the greater, so doth Prayer, and therefore when Christ prayed unto the Father, that Soul or Spirit in Christ which prayed, was the Soul and Spirit in Christ, as Man, in respect of which Christ said, My Father is greater than I, to wit, as Man; for the Godhead cannot pray to the Godhead, to speak properly.

5thly. The true Consideration of Christs being our Mediator, doth plainly hold forth, that Christ hath a Soul as well as a Body, as Man; and because he was Head and Mediator to his Church, betwixt God and Men, from the beginning of the World, therefore he had the Soul and Spirit of a Man from the beginning; and when he took flesh in the Virgins Womb, his soul and spirit, as Man (that was united with the Eternal Word from the beginning) did descend and Taber|nacle in that prepared Body of Flesh, to the end that he might per|form these Offices of his Mediatorship, that could not be performed without his Coming in the Flesh, as namely, To dye for the sins of the World, &c. for some of his Mediatory Offices he both could and did perform by his soul and spirit, before he came in the Flesh, but to dye

for the sins of men, so as to be a Sacrifice of Attonement unto God for them, required his taking on him a Body of Flesh; and therefore when he said, He came down from Heaven not to do his own will, that cannot be meant simply the Godhead of Christ, who hath no Will superior unto him to obey or fulfill; but the soul of Christ (tho' united to the Godhead by a most excellent and admirable Union) hath a superior Will and Power above it, which is that of the Godhead, in which he doth alwayes obey and fulfill the Will of God; and therefore the soul, of Christ being in most excellent and admirable Union with the eternal Word or Godhead, descended from Heaven to take Flesh in the Vir|gins Womb.

And as concerning Christs Body of Flesh which he did take up or assume, though it dyed, and was buried, yet it rose again; for even his Flesh saw no Corruption, as Peter plainly declareth and proveth out of Psal. 16.10. And as Christ prophesied of his Body, Destroy (or rather as it should be translated from the Greek) Dissolve this Temple, and I will raise it up again the third day: And in the same Body wherein he suffered Death on the Cross, and which was buried, he rose again, and showed himself to his Disciples, and the Print of the Nails and Spear, and after forty days in the same Body did ascend into Heaven, in the sight of the Disciples; for having once dyed, he dyeth no more, and therefore did not lay down his Body again; I say, the Body of Christ is the same now in Heaven, as it was on Earth, both before and after he suffered, as in respect of substance, or the true Essence, Being and Nature of a Body, though it is wonderfully changed in Manner and Condition, having put off all these Infirmities, that it did assume for our sake, and is a most glorious heavenly spiritual Body, according to which the Bodies of the saints shall be made conform at the Resurrection of the Dead. And seeing Christs Body, that he had of the Virgin, which ascended into Heaven (together with his soul) did not come down from Heaven, (altho' his soul did descend from Heaven) there|fore it is a great Error to say, That nothing of Christ, or belonging to Christ did ascend to Heaven, but that which came from Heaven; the Scripture saith no such thing any where; but thus it saith, He who ascended is the same that descended, to wit, the same Christ, who was before the Body was, did both descend and ascend, but his Body did not descend with him, when he ascended; for it was formed in the Virgins Womb, and conceived by the miraculous Operation of the holy Ghost,

and that Body had in it really of the Virgins Flesh and Nature, as also, it had in it some-what more excellent. And it is easie to understand how the same Christ that did descend, did again ascend, and yet took up the Body as a Garment, which he brought not with him at his descending, as to understand how a man going from this place to London, returns ag••in the same Man, but brings with him a Cloathing or Garment that he did not take with him.

And whereas some say, They grant that Christ a hath spiritual Body in Heaven, but will not acknowledge that it is the same substance, essence or being of that Body which was crucified, but say, It was that which was glo|rified with the Father before the World was; and they being further asked, What that was? they say, It was his Godhead; for they deny that Christ hath any thing of Man's Nature in Heaven, and they are offended with such who say, Christ hath a two-fold Nature in Him, viz. one being the Nature of God, the other being the Nature of Man; and thus like the Eutychians and Monothelit••s of Old, they confound the twofold Nature of Christ, making his Nature, as God, to be his Nature as Man, as if the Godhead of Christ were his Manhood, or as if his Manhood could be changed 〈…〉〈…〉 Godhead; and such fall into the gross Error of those who say 〈◊〉〈◊〉 Godhead it self is a Body in the form & stature of a Man, and changed it self from being a spiritual Body to be a carnal Body, therein to suffer Death, and after it rose again was changed from carnal to spiritual. Now, as this is a most vile and Anti-christian Error, greatly to be ab|horred and detested by all Christians, so it is another most Vile and Anti-christian Error to say, The Body of Christ was changed into the Na|ture of the Godhead, as some say, or That Christ hath but one Nature in Heaven, which is only that of his Godhead, as others say; for the Nature of the Godhead is wholly and in all respects unchangeable, being with|out all shadow of Change, as Iames declareth, and many places of Scripture confirm, and is most agreeable to the Dictates of that good Understanding which God hath given to Men, as Men. And again, to say, That Christ hath but one Nature in Heaven, is wholly to make void his being our Mediator; for he is our Mediator not simply as God, nor simply as Man, but as he is both God and Man; and his God|head Nature is not his Manhood Nature, altho' most excellently and admirably united together, and that forever, above all Thoughts and Understanding of Men and Angels.

And whereas some argue, That Christ is not in Heaven in 〈◊〉〈◊〉 Nature,

because the Scripture saith, By Nature we are Children of Wrath. Such in this, as in other things, bewray and discover their great Ignorance and Darkness of Understanding; for it is by the corrupted & vitiated Nature of Man that we have been Children of Wrath; but Sin or Cor|ruption by sin is no essential part or property of Mans Nature, but meer|ly adventitious, and it is the work of God and Christ to heal, wash and sanctifie the corrupted and defiled Nature of Men; and then (when washed and sanctified) they are no more by Nature Children of Wrath, but Children of God, and in high Favour with him. But Christ did never take or assume any thing or part of the corrupted and vitiated Nature of Man; for tho' the Natures of other men were generally corrupted and defiled with sin, both in Soul and Body, yet his Nature, even as Man, never had any Defilemen•• in the least. And altho' his Nature as Man was never defiled, and our Nature which we generally have hath been defiled, this doth not prove that Christ did not partake of Mans Nature; for as one part of a Garment may remain pure and clean, when the other parts of it are defiled, so that part of our Nature which Christ assumed, remained pure, and was never defiled, altho' what other men have hath been defiled, yet so as to be capable of being clean|sed and made pure again, like unto the pure Nature of the Man Christ Iesus. It is certainly a great shame that any pretending to Christianity should be so grosly ignorant; and it is yet a greater shame and scandal that any pretending to be taught by the Spirit of Christ, that is a Spirit of all divine Wisdom, Knowledge and Understanding, should be so dark, blind and ignorant as some are; and if they had but the right and good use of their Reason, as Men, they could never fall into such gross and pernicious Errors, which not only the holy Scripture, but the very sound Reason of a Man doth abundantly confute.

Error 23. That the alone Righteousness of Christ, whereby men are justi|fied, is that inward Work of Righteousness wrought in us, in obedience to that universal Illumination, common to Jews, Turks, Pagans and Christians; and that the Righteousness of Christ imputed to us, apprehended or received by Faith, is but a fancy or invention of Men.

Correct. This is a great Error, and very hurtful, the plain tendency whereof is to lead men to rest in the Righteousness of the first Cove|nant, as all that Righteousness is, which is wrought in men only in

Obedience to that universal Illumination common to all men, as is above demonstrated; for even the inward Righteousness and Holiness wrought in men, who are true Christians, is of a more excellent kind and degree, than that which any of the most upright Gentiles could attain unto by Obedience to that common Illumination in them, who have not the Faith of Christ crucified and raised again, &c. for the Christian Faith, Righteousness and Holiness, and the whole Christian Obe|dience proceedeth from a more excellent measure and kind of divine Illumination and Grace, that is peculiar and special to Christians, tho' both the one and the other do all proceed from one God, and one Lord Jesus Christ, and one Spirit of God, yet diversity of Operations, Ad|ministrations and Gifts. And although the Righteousness, Holiness and Obedience of true Christians be the more excellent above that of the best Gentiles, yet it is not the Foundation or Ground of their Justi|fication, but (at best) Conditions and Instruments requisite thereunto; But Christ Jesus, as he was a Sacrifice and Offering for us without us, and became obedient unto Death, and fulfilled the Law and Will of God for us, as he is inwardly revealed, and the Mystery of his Death and Obedience is opened to us and applyed by the Spirit of Christ, is the Foundation of our Justification before God, not only for the Re|mission of sins past, but also to render us, and our whole Gospel Obe|dience acceptable unto God, in our most perfect and advanced state in Holiness; for it is still through and in Christ that we are accepted of God, who is our Propitiation and Attonement, who is made unto us of God Wisdom, Righteousness, Sanctification and Redemption. For the best works of Righteousness or Holiness that we can perform unto God, even by the help of his Grace and Spirit, is not the Foundation or Ground either of our Justification or Faith; for that were to set up another Foundation than Christ Jesus; whereas there is no other Foun|dation but Christ alone; but to the end that he may be our Foundation, and his Righteousness may be imputed to us, and all our sins freely for|given us for his sake, we must have Faith in him, and have the true Work of Repentance, and Conversion from Sin to Righteousness wrought in us, and in time to come we must walk in Obedience unto him. And therefore in order to obtain Justification and Remission of all sin, Faith is not only required, but Repentance, and Conversion from Sin to Righteousness, and Holiness, and true Gospel! Obedience, and good Works proceeding from a living Faith, the which Faith hath

for its Object and Foundation, Christ, both without us, as he became a Sacrifice and Attonement for our sins, and also as he liveth, and dwelleth, and ruleth in us.

And that our best Obedience, even when performed by the help of the Spirit of Christ in us, is not our alone Righteousness, whereby we are wholly and perfectly justified in the sight of God, is most clear and evident from the holy Scripture; for that Obedience only can perfectly and wholly justifie us, that hath been even performed by us unto God since the first Moment of our Life, wherein we were capable to do either good or evil, but no such Obedience can be found to have been per|formed by any Man, except the Lord Jesus Christ▪ for all have sinned and fallen short of the Glory of God, as the Scripture declareth. And seeing we all owe a continual Obedience unto God, by which only men can be justified, and that none have given it from first to last, and that the Obedience which we perform unto God, after Conversion, can be no Satisfaction nor Recompence for our many sins past, therefore what is wanting in our Obedience, as to time past (or any time afterwards, when we sin through frailty, upon our hearty and sincere Repentance, and Faith, and new Obedience) must be supplyed unto us by the most perfect Obedience and Righteousness of Christ imputed unto us.

And as concerning Imputed Righteousness, it is a Scripture phrase, and should be owned in its place, as well as that inward Work of Righteous|ness wrought in us by the Spirit of Christ; for it is written, Rom. 4.10▪ That Faith was reckoned to Abraham for Righteousness. And v. 11. it is said, He received the sign of Circumcision a Seal of the Righteousness of Faith, which he had being yet circumcised, that he might be the Father of all them that believe, that Righteousness might be [imputed] to them also, &c. And Rom. 3.24. it is said, Being justified freely by his Grace, through the Redemption that is in Iesus Christ, whom God hath set forth to be a Pro|pitiation, through Faith in his Blood, to declare his Righteousness, for the Remission of sins past, through the forbearance of God, to declare at this time his Righteousness, that he might be just, and the Iustifier of him which be|lieveth in Iesus. And thus the blessed Man is described, whose Iniquities are forgiven, but he must also be such who doth sincerely Repent, and in whose heart in no guilt, Rom. 4.7. Psal. 32.2. And certain it is, that no Obedience that we do or can perform unto God, can by way of merit or strict Justice procure the Pardon of our sins past, for that is given us freely for Christs sake; and Christ whole and undivided, both

as he fulfilled the Law for us without us, and as he doth fulfill the Righ|teousnes•• of the Law in us, for the time to come, is our Cloathing and Garment whereby we appear b••fore God to receive our perfect Justi|fication and Absolution, and so have Peace and Acceptance with God. And thus Christ and his Righteousness, both imputed unto us, and which he worketh in us, is that doubte Garment, of a scarlet or doubte Dye, where-with all the Children of that Virtuous Woman, Ierusalem from above, the Mother of us, are cloathed, so that she is not afraid of the Snow or her Ho••shold, for all her Ho••shold is cloathed with Scarlet (or as may be translated, and is on the Margent) with double Cloathing) Prov. 31.21. And therefore it is not safe for any to rely and rest upon any Obedience they can perform unto God, as the Foundation of their Justification, but only upon Jesus Christ, and the Mercy, and Grace, and Favour of God, apprehended by Faith in him. So nor is it safe for any to think, That Christs imputed Righteousness of what he did and suffered for them will be a Covering to them while they are not inwardly Righteous, and witness not Christ to live, dwell and rule in them; for Christ is Righteousness to none but such to whom, and in and over whom he is King and Lord, according to that saying, This is the Name whereby he shall be called, The Lord our Righteousness.

Error 24. That men may have that holy Ghost that was given to Believers in Christ crucified, &c. and may be perfected in Holiness, without all Knowledge and Faith of Christ crucified.

Correct. This is a dangerous and hurtful Error, but is for most part sufficiently refuted from what is above said, on divers Heads above mentioned. I shall therefore only add for a further Consideration and Refutation, what briefly followeth.

1st. It is not said that Cornelius had the holy Ghost in his Gentile state, although he had a great measure of Gentile sincerity and righte|ousness. Nor is it any where to be found that any received that holy Ghost, which Christ promised particularly to Believers in him, but such only who believed in him, even Christ crucified and raised again, &c. whose Faith was wrought in them by the Power of that holy Ghost or holy Spirit, and that same mighty Power which raised Jesus out Lord from the Dead, and that in the ordinary way and manner of out|ward preaching and hearing, by men spiritually and divinely qualified for the Work of the Ministry, although God hath wrought it in some,

and can do it in whom he pleaseth, without all Ministry in the outward.

2dly. The holy Ghost, or Spirit, is in himself forever Holy, and hath his various Operations and Gifts in Men, in some one way and in some another, but most especially he is called in Scripture, That holy Ghost, or Spirit, as he doth influence the Souls and Hearts of Believers in Christ with a holy and divine Influence, sanctifying them and making them Holy, and conformable unto Christ their Head, Husband and Lord, in a peculiar and special way & manner given only to Believers in Christ crucified and raised again, and to none others who have not that Faith; for that Holiness that is a Conformity unto Christ the second Adam, and is the proper and peculiar Effect of the New or second Covenant, is far more excellent than any Righteousness or Obe|dience that is but the effect of the first Covenant or Ministration, and is but a conformity to the first Adam his Righteousness, and maketh not Sons but Servants, or if Sons, but Sons of Hagar, or the first Co|venant; and under this first Covenant Ministration, the Spirit is call'd in them The Spirit of Fear and Bondage, which keepeth all Souls under it in a servile Fear, that is good in its place, where also is Love, and other Virtues, suitable to the Servants state; but the Filial Fear and Love, and other Gospel Virtues, suitable to the Child of the New-Covenant, are the far more excellent; and here the Spirit is called, The Spirit of Adoption or Sonship, that helpeth us to cry Abba Father. And as the Spirit of God is called in Scripture, The Spirit of Faith, The Spirit of Knowledge, of Wisdom, of Fear, &c. because it worketh these Virtues in us, so it is called, The Holy Spirit or Spirit of Holiness, be|cause it worketh a peculiar degree and kind of Holiness in all true Be|lievers in Christ crucified, &c. above what the most upright Gentiles do witness or experience in their meer Gentile state.

And that any can be made Holy, according to the best and most strict sence of the word, far less perfected in Holiness, without the Knowledge and Faith of Christ crucified, is a great Error, and very hurtful, though maintained by Pelagians of old, and some of late, and many other high Notionists, and is expresly contrary to the holy Scripture, which saith, The Law made nothing Perfect, and that Law was not only the Law without, but even the Law within, both in Iews and Gentiles▪ until the Faith of Christ, the one Offering come to be revealed, by which 〈◊〉〈◊〉 Offering he hath forever perfected all that are 〈◊〉〈◊〉: And the Spirit of Holiness, which doth perfectly both

sanctifie and justifie, is not received by the Works of the Law, but by the h••aring of Faith preached, Gal. 3.2. Therefore we find in Scripture so great things ascribed to Faith in Christ Iesus, not only for our Justifi|cation and obtaining Peace with God, but for our perfect Cleansing, and Purification, and Sanctification and giving us the Victory; therefore it is said in Iohn, This is our Victory whereby we overcome the World, even ••ur Faith; and that Faith is not simply a Faith or believing in Christ as he is God, or the Light in us, but as by that Light of Christ in us, given 〈◊〉〈◊〉 Christians, we believe in him as he dyed for us, and rose again, and is now exalted in the highest Heavens, to be a Prince and a Saviour unto us, from whom, even the heavenly Man Christ Jesus, we receive most excellent peculiar divine Influences of Light, Life and Grace, whereby he draweth us to him, as by so many Cords, and fitteth us for him, and joyneth us to him, as Members of his Body, which is his Church; and therefore also we pray unto him, because (tho' his Body which rose is not present with us, but is ascended, yet) his Spirit doth extend, reach and flow forth unto us, according to which he is really spiritually present with us, & heareth our Prayers, & presenteth them to God for us, and giveth us gracious Returns. And we are as really and sensibly united to him, as the Members are to the Head in the natural Body of Man, or as the Branches are to the Vine Tree that beareth them, according to Christs own Doctrine. And thus by Faith in him we eat his Flesh and drink his Blood, as he is the heavenly Man and heavenly Vine-Tree, and that Tree of Life that groweth in the midst of the Garden of God, that hath united it self with that Seed of Abra|ham and David, and exalted the same therewith.

Error 25. That all true Believers in Christ are perfected in Holiness at once, so as to be perfectly cleansed and free'd from all Sin, even when in the state of Children, or at least within some very small time after they have believed.

Err. 26. That none ought to preach Christ to others, but who are perfectly free from all Sin in Thought, Word and Deed, even from the least inward Defilement of Sin, as suppose the least sinful Thought or Motion.

Correct. Both these are great and hurtful Errors. And as concern|ing Perfection, and a perfect freedom from all Sin, in Thought, Word and Deed, and a perfect Victory over it. It is a true Doctrine to preach it,

as a thing attainable, or possible to be attained in this Life by the Grace of God, through Faith in Christ Jesus; and also to press and earnestly exhort all to attain to such a Perfection, is commendable; and to hold forth unto People the great danger and hurt of being slack and remiss in pursuing after the same. And also, it is fit to be preach|ed. That none should delay and be remiss, but that all should be ex|ceeding diligent to have that great Work of their Salvation wrought out and perfected, while the Soul doth remain in the mortal Body; and that none entertain any such presumptuous Thought or Imagina|tion, That if they be not perfectly cleansed and made free from all sin here in the mortal Body, they shall have some time or place after Death, where and when they shall be cleansed; for it is altogether vain and foolish to entertain any such Thought or Imagination; For Now is the accepted Time, Now is the Day of Salvation; and the Grace of God that bringeth Salvation hath appeared unto us, teaching us to deny Vngodliness and worldly Lusts, and to live righteously, soberly and goaly in this present World. And therefore it is extream Folly and Madness for any to put off their per|fecting the work of their Salvation to any time or place after Death; or indeed for any to delay or put off that work to old Age, or the Death-Bed, for no man knoweth how long he shall live in the World, or that he shall have a Bed to dye upon, or a time of sickness before Death, or if he happen to have these things, yet seeing Faith and Re|pentance (in every degree of them) are the Gifts of God, and Men can|not practise them in their own Time and Will, but in Gods Time, and as he is pleased to give them the present Grace and Ability; therefore no Delay nor Remisness in so great and necessary a work is to be allow|ed or excused. But on the other hand to say or imagine, That the perfect freedom from all sin, & victory over it, is attained at the first instant of mens believing, and that universally, even when their Faith is sincere, and that they are come to feel the good Work of God begun in them, is contrary both to the Scriptures Testimony in many places, and the experience of Thousands who know by the Evidence and Testimony of Gods holy Spirit in their hearts and souls, that it is given them truly to believe in God and Christ, and they feel most infallibly, that God hath begun his 〈◊〉〈◊〉 Work of Sanctification in them, and yet also, they feel and 〈◊〉〈◊〉 know, that they are not perfectly made free from all sin, and have not got the perfect Victory over it, but feel a daily Warfare in them betwixt the Flesh and the Spirit; and in that

Faith they live and fight against the Flesh and the Lusts thereof, that through their Leader and Captain of Salvation, they shall in due time overcome, and witness a perfect Freedom from all Sin, of Thoughts, Words and Deeds, and that in the mortal Body, if they be diligent and watchful; and the more diligent that any are, they shall the sooner obtain such a state. But to limit a time, as either at the first instant of true believing, or to any certain number of Days, Months or Years, after the first instant of believing, proceedeth from great Ignorance and Darkn••ss of Understanding, and showeth little Expe|rience in any who do so affirm; for according to the Testimony of the holy Scripture, and the more general Experience of sincere Be|lievers, there is a time of Warfare within the Soul of him or her that hath sincerely believed, betwixt Flesh and Spirit, or Sin and Righte|ousness, and that which is not of God, and that which is of him, as is clear from Rom. 7. v. 9. to the end, where the Apostle Paul doth very plainly describe the state and condition of a man that is not alto|gether an Unbeliever, or without, but of one, who, at least, hath in some measure been livingly and effectually touched by the Power of God, & hath had some good Work begun in him, as doth appear from v. 13. That sin was made to appear to be sin unto him, and did become exceeding sinful; and that was wrought in him by that which was good. And v. 15. What I would, that do I not, but what I hate, that I do: Now this cannot be said of any man that is altogether and wholly uncon|verted and dead in his sins; for he that is wholly unconverted and alienated from God, hateth not sin, and hath not a Will to do that which is good. And v. 18. For to will is present with me, but to perform that which is good, I find not. And v. 22. For I delight in the Law of God, after the inward Man. And v. 25. So then with the mind I serve the Law of God. All which places show some beginning of a real Change and work of Con••er••ion wrought in him; but yet in this state he was not perfectly set free from all Sin, is also most plain from divers places in that Chapter, as v. 14. But I am carnal, sold under sin. And v. 15. For that which I do, I allow not. And v. 18. For I know that in me (that is, in my flesh) dwelleth no good thing. And v. 23. But I see another Law in my Members, warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin, which is in my Members. And v. 24. O wretched Man that I am! who shall deliver me from the Body of this Death! And though many Professors, who believe not the Possibility of the state

of a perfect Freedom from Sin in the mortal Life, bring this place of Scrip|ture to prove That there is no perfect freedom from sin in this Life, and plead earnestly, that this very state, here described, was Pauls present state, which ought not to be granted unto them; for Paul did witness a better state, which he described a little after, cap. 8. v. 2. For the Law of the Spirit of Life in Christ Iesus, hath made me free from the Law of Sin and Death; Yet this ought in all reason to be granted, That Paul doth there describe the state or condition of one that hath attain|ed some beginning of Faith and Sanctification, and is engaged in a holy Warfare against all his Lusts and Sins, that war against his Soul; and though it was not his present state, yet it was the state of some others, yea, of many who had begun in the Spirit, but yet were not attained to a Perfection in the Spirit, and so were partly Holy & partly Vnholy, partly renewed and partly unrenewed, partly carnal and partly spiritual, partly flesh and partly spirit, partly gold and partly dross; and it is likely enough Paul for some time after his Conversion might have wit|nessed the like inward Warfare and strugling against Sin, until he did perfectly overcome it. And like to this place in Rom. 7. is that other place, Gal. 5.17. For the Flesh lusteth against the Spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye can|not do the things that ye would: And surely these Galatians, to whom Paul did write these Lines, were not altogether Unbelievers, but were in some measure partakers of the true Faith, and had in measure the Spirit of Christ, and were the Churches of Christ, though there was divers things faulty in them, yet he calleth them Churches and Bre|thren. And the same Apostle Paul writing to the Collosians, he calleth them Saints and faithful Brethren in Christ, cap. 1. v. 2. and faith of them, cap. 2. v. 11, 12. That they were circumcised with the Circumcision made without hands, in the putting off the Body of the sins of the flesh, by the Circumcision of Christ; buried with him in Baptism, wherein also they were risen with him, through the Faith of the Operation of God, who raised him from the dead, &c. And yet that they were not wholly mortified and cleansed from all sin, so as to have the Nature and Root of it wholly slain and mortified, is evident from his earnest Exhortation unto them, Col. 3.5. Mortifie therefore your Members which are upon Earth, Fornica|tion, Vncleanness, Inordinate Affection, evil Concupiscience, and Covetous|ness, which is Idolatry; which is not so to be understood, as if at that time they did commit these sins particularly mentioned, but because

the Seed & Root or Nature of these things was not wholly removed & destroyed in them, therefore such an Exhortation was seasonable unto them; for as the Seed and Root of a Plant, is one thing, & the Leaves, Blossom and Fruit, is another, and the Seed and Root may be in a Ground, where it beareth neither Leaf, Blossom nor Fruit, being hindered and suppressed by something contrary to its growth, so sin may be and is, in many, in the Seed and Root and inward Nature of it, and may be felt to stir and move, in some measure, to the Souls grief and burden, and yet not be suffered to bring forth its Acts either of sinful Thoughts, Words or Deeds; and yet, where the Root and Nature of Sin doth remain in any, so long as it doth there remain, they cannot be said to have attained the perfect Freedom from sin, although by the Grace of God, many, to Gods Praise, have attained to that degree in Sanctification and Mortification, that sin doth not reign in their mortal Bodies, but Christ doth much more reign & rule in them, even when they are but Young, and as Children, and of no great growth and experience in the Truth; and where Christ beginneth to reign and rule in his People, he doth it gradually, and by degrees his Rule and Government encreaseth in his People, & by degrees he over|cometh his and their Souls Enemies; and when, at times, any thing of offence cometh to pass, he executeth his Righteous Judgments against it, and his spiritual Sword is drawn to slay the transgressing Nature, and his spiritual Fire is kindled to burn it up.

And of this gradual Procedure and Progress of the Work of Christ in his People, there are many places of Scripture that witness to it, and many Similitudes, and Figures, and Allegories in Scripture, that hold it forth; as the Wars that Moses and Ioshua, and the People of Israel had with the People of the Land, on both sides of Iordan, and their many Kings and Lords that they had to conquer and overcome, in all, no less Number than Forty two, whereof Moses, with the People, over|came on the other side of Iordan, namely, Syhon, King of Heshbon, and Og, King of Bashon, (now Heshbon is an Hebrew word, and signifieth Thoughts, and Bashan signifieth the Teeth, and is a manifest Allegory) and after these two great Kings were overcome by Moses, on the other side of Iordan, Ioshua had no less than thirty one more, and five or six Lords of the Philistians, all which he overcame in his time, yet not without a great and long War with them, as is expresly said, Ios. 11.18. Joshua made War a long time with all those Kings; and even unto Davids

time, the King of the Iebusites, who possessed Ierusalem, was not over|come, but they still possessed it, until David overcame them; and ha|ving overcome Ierusalem's Inhabitants, being the last, who were Iebu|sites, (the Iebusites signifie, Tredders under feet) there God command|ed the Temple to be built, for a place of Worship unto him; but the Children of Israel were not without the Worship of God before that time, although that place was not conquered until David did it, and yet not David, but Solomon built the Temple; and the Rich Materials of Gold and Silver, that built the Temple, were the Spoils that were taken from the Inhabitants of the Land, and partly from the Egyptians; all which were Figures & Types of great Mysteries; and it is generally understood and acknowledged, that these outward Wars that the Chil|dren of Israel had against these Nations under Moses and Ioshua, were Types and Figures of the inward and spiritual Wars that the Souls of Men have, under their Leader and Captain, the Lord Iesus Christ, against the Lusts that war against the Soul.

And whereas some belonging to these Nations were spared, as the Gibeonites, and that even all the Canaanites were not quite drove out, but some of them were suffered to remain among the Israelites, hath not the signification, which some ignorantly conceive, viz. That some sins and lusts, that are evil and sinful, do and must remain in the best of Saints for term of Life, but hath indeed another signification, as namely, the Annimal Affections and Annimal Thoughts & Desires, that are not in themselves (simply considered) evil and sinful, as neither Annimal and Bodily Senses and Functions of the mortal Body, though in the Un|believing State they are defiled, yet to Believers in Christ Jesus, they are cleansed & sanctified, and made serviceable to the Lord, and to his Truth, and Seed and People, as the Gibeonites were made seaviceable to the People of Israel, and some others besides, that were spared, yea, the Cattle of some of these Nations, and their Goods were to be saved, and not wholly destroyed; whereas all the Cattle and Goods of some others, were wholly to be destroyed, and nothing to be reserved; all which are plain Figures of spiritual Mysteries, and have a spiritual Signification, which I shall not here enlarge upon.

Again, the Lord Jesus Christ in his spiritual appearance in his People is promised To be as a Refiners Fire, and as Fullers Soap, and that he shall sit as a Refiner, and Purifier of Silver, and he shall purifie the Sons of Levi, and purge them as Gold and Silver, that they may offer unto the Lord an

Offering in Righteousness. Now it is well known that the Fullers Soap taketh some time to cleanse a Garment, or Cloth that is defiled; and a Mass or Lump of Silver and of Gold, that hath a great mixture of Dross in it, requireth a time to have it perfectly and wholly refined & seperated from the Dross; and with allusion to the Refiner of Silver and Gold, it is promised, That Christ shall sit as a Refiner, implying his Patience and Continuance in that work till it be perfectly done, there|fore pure Gold is said to be seven times tryed, and Silver the like, Psal. 12. And Christ compared the Kingdom of God to a little Leaven that a Woman did take and hide in three Measures of Meal till all be leavened; and the whole mass or lump of Meal is not instantly leavened, but requires some considerable time. And also, Christ said to his Disciples, If ye had Faith as a Grain of Mustard-Seed, ye should say to this Mountain, Be removed, and cast into the Sea, and it should be done; which Mountain, what else is it but sin, that hath had place in mens hearts as a great Mountain, and Faith removeth it, yet not commonly at once, but gradually, as the little Stone destroyeth the Image by degrees, and then becometh a great Mountain, and filleth the Earth. And Faith is com|pared to a Grain of Mustard Seed, because the Mustard-Seed, though little in quantity, yet is great in Virtue, and is Medicinal. And as the Souls gradual freedom from sin, through Faith in the Power of the Lord Jesus Christ, is compared to a Warfare in Scripture, so it is compared to divers other things, that require some considerable time, as to a Husbandry, a Building, and also, to a Iournying or Travel|ing from one remote place to another. And it is generally acknow|ledged, that the sojourning of the Children of Israel out of Egypt, throu••h the red Sea and the Wilderness, was a figure of the spiritual Travail of the Soul from Sin to Holiness, and through the Unbelief of the People made their Journying much longer, than it would otherwise have been; yet if they had been duely faithful, it required some con|siderable time. And Christ in the Parable concerning the Return of the Prodigal to his Fathers House, holds it forth as a considerable long Journey from a far Country; and it is said, Luke 15.20. When he was yet a great way off, his Father saw him, and had Compassion, and ran and fel•• on his Neek, and kissed him; Which plainly sheweth, that perfect Freedom from Sin is not at the first instant attained, but requireth some time; for who can say but a good Work was begun in this Pro|digal Son before he got to his Fathers House, yea, as soon as he began to travel towards it.

But, lastly, The Work of God in the hearts of his People, is not only compared to a formation or generation of the Birth in the Mothers Belly, which requireth some considerable time before it be perfectly formed, but also to Gods Work of Creation, wherein six days he made Heavens and Earth; and waving altogether that part of the Question, What dayes these were, whether common and natural days? it is clear from the Epistle to the Hebrews, that our Perfection in Christ is understood to be that Sabbath or Rest into which Believers do enter, and whereof they have not a full Possession until they have laboured and wrought with God through a Week of six days, in order to attain to that blessed Sabbath, therefore he thus exhorts, Heb. 4.11. Let us labour therefore to enter into that Rest, although he, and others to whom he writes, were at that time true Believers in Christ; and indeed, there is a plain and manifest Analogy betwixt each days work in the outward Creation, and every days work of the New Creation of God in our Souls, as we are Workers together with him, which here I shall not insist upon to describe, but refer to a particular Head at the end of this Treatise. Now as in the seventh day it is said, God ended (or perfected) his Works which he had made, so in the seventh spiritual Day of Christs Appearance in us, he doth perfect his Work, but not till then: And are not many come to the first days Work, and no further? others are come to the second, others to the third, and so onwards to the sixt. And that the Work of Salvation from Sin, is gradual, and is not com|pleated how soon it is begun, is clear from the words of the Apostle Paul, encourageing some to whom he writ, That God who had begun his good Work in them will perform it, untill the Day of Christ, Phil. 1.6 And said the same Apostle, writing to the Romans, cap. 13.11. Now is our Salvation nearer than when we believed; which shewe••h, that there are degrees of Salvation, even from Sin.

But for the further understanding of the Doctrine of Perfection, and the Souls Travail in the way towards it, take these following short Con|siderations:

1st. According to the diverse sence of the word [Pe••f••ct] it may be said, in one sence, that every part of God's Work in us is Perfect, from first to last, that is to say, it hath nothing of Defilement or Blame-worthyness in it, and therefore whatever Imperfection is in any, it is theirs, and not Gods.

2dly, As a little Gold well purified and refined, is perfect Gold,

although another part that did belong to that mass, is imperfect, and hath a great mixture of Dross, so the Faith, Love and Hope, and all other Virtues, that are of Gods begetting and working in his People, are Perfect, in that sence, that is to say, they have no Sin nor Defile|ment belonging to them, although there may be Sin and Defilement in a Man that hath, in measure, these Virtues; for that Poor Man that said unto Christ, Lord, I believe, help my Vnbelief, had both true Faith and Unbelief in him at one time, although Virtue and Vice cannot be together in one man, in any intense or strong degree; and where true Faith, Love, Hope, and other Virtues have place in any Man, the Sins and Vices, even in respect of the Roots and Natures of them, are drove into a Corner, and are not suffered to reign.

3dly, There are many sorts of Sins, the which if acted outwardly with the Body, or if loved and entertained in the Soul, do certainly kill the Souls Life, as to God; and whoever doth commit them cannot be said to remain sanctified, or to retain any degree of true Sanctifica|tion, such as Drunkenness, Theft, Murder, Adultery, and all such gross things. But there are other sins, and sinful weaknesses and blemishes, that though they do not kill the Souls Life, as unto God, yet wound it, and weaken it, and the least sin that is burdens and hurts the tender Plant of Righteousness where-ever it is planted in any, and where-ever it is suffered to act so much as in a thought or word, it clouds and vails the Soul in measure, and defileth it; for the least sin is a defiling and hurtful Nature.

4thly, Where the Root and Nature of Sin is not wholly destroyed nor killed, it may be so far driven into a Corner, and captivated, and imprisoned, and chained, that it is not suffered to act; and thus it is possible that such who are but Young in the Faith, and have but some real and true beginning of Sanctification, may be well preserved from acting of Sin, either in thought, word or deed, by the ability of Gods Grace in them; and also, they may be well enabled to perform many pure Acts of Worship and Obedience to God, without any mixture of actual Sin, so that when they pray, their Prayer may be pure, as Iob said, my Prayer is pure, and the Meditations of their Hearts, and Words of their Mouthes, and Works of their Hands, by the help of Christs Grace and Spirit, may be pure, and without all mixture of Sin, in the Act, although the Root and Nature of Sin and the fleshly Birth be not altogether destroyed in them.

5thly, But as such a thing is possible, and doth oft come to pass so to be, yet at times, through humane frailty, & slackening the Watch, the sin that was drove into a Corner and made Prisoner and Captive, may get some strength, & some things of sinful Weaknesses, Blemishes and Imperfections may take place, and too frequently do in many, where the Work of Sanctification doth in good measure remain, as giving way to a vain Thought for a minute, or some small time, or speaking perhaps some idle or unadvised word, even as happened in the case of Moses, yet that did not bring Moses altogether to a los•• of his inward Condition. Also, there are Sins of Omission, and loss of time in some parts, and Sins of Ignorance which many are chargeable with, and hinder their growth in Holiness, and yet doth not wholly destroy the work of Sanctification, nor kill the life of Grace in them.

6thly, Although no sins are to be indulged in any, as being little or 〈◊〉〈◊〉, b••cause every sin, even the least, hath a great evil in it, that is displeasing to God, and offensive to his Spirit, yet comparing some si••s with others, there are greater and lesser Sins; and lesser Sins th•••• do not kill, but hurt and defile the Soul in some measure, if speedily repented of and turned from, and forgiveness and washing from it is sincerely prayed for, in Faith, through Chri••t, they are readily and easily forgiven for Christs sake, & the Defilement washed away quickly and readily, as if it had never been.

7thly. There is a degree of Holiness & Nearness unto God, 〈◊〉〈◊〉 Holiness, that without all question many have attained unto whi••h hath great Purity and Soundness, and sound Health of the S••ul in it, but such will be more careful and desirous to preach and declare their Perfection by their perfect Works, and perfect and holy Walking, than by talking of it; for it was more the manner of the Saints to demon|strate their Perfection by good Works, than by many Words. But he who saith He is Perfect, and perfectly freed & healed of all sinful Infirmities, and yet it is manifestly apparent to many, who hear him, that he hath divers very palpable Imperfections, doth certainly greatly dishonour God, and give great occasion of Offence to the 〈◊〉〈◊〉. Therefore if any think themselves Perfect, and perfectly freed from all sin of Thought, Word and Deed, and that they have no sin, and have lived so long without all manner of Sin, either of Omiss•••••• or Commissio••▪ (as suppose a Day, Week, Month, or Year,) as I will 〈◊〉〈◊〉 deny that such a state is possible, so I would have every one well a••••ured that it is

so, and have the certain Evidence and Testimony of it, not barely from their own Thoughts and Apprehensions, that may deceive them, but from the clear and Infall••ble Evidence and Testimony of Gods Spirit: Nor is it enough for any man to say, I k••ow not••i••g by my self; for though Paul did say so, yet he said ••l••o, thereby ••e was not justified. And he who is as near to God as Iohn was, and other far advanced Christians, though they may say, If our hearts condemn us not, we have Co••fi••ence b••fore God, yet it is not proper for every one to say so; for, alas! the hearts of many are hardened, and mens hearts too frequently deceive them until a very great change be wrought in them. And in|deed too many are deceived with too great and high Conceits of their Attainments, which is to their great hurt in many respects, even as it is to the great hurt of him that is dangerously sick, and yet thinks himself whole, and so goes not to the Physitian, as Christ said, The whole need not the Physitians, but the si••k. Hence some are so lifted up with a Conceit of their so great Attainments (although their sins and imperfections be very manifest) that they are set down in a fleshly ease, and carnal liberty, and can talk at Random, and mis-spend much pre|cious Time, and yet feel li••tle Burden, or have little sorrow or com|punction for their sins, imagining many things not to be sins, that are sins, which is too easie, but not a safe way to Perfection; and when such pray▪ they rarely pray as Christ taught his Disciples, saying, For|give us 〈◊〉〈◊〉 Sins, imagining that they have no sins to be forgiven them, when as yet they have many, but are not duely sensible of them; such measuring and comparing themselves with themselves, are not wise, as Paul hath declared in a like case. But if they did duely and dili|gently bring all their Thoughts, Words and Deeds to the Light, and measure all they think, desire, speak or do, or do not, but omit, with the pure Law and Commandment of God, that is exceeding broad, as David hath declared, who saw to the great Perfection of it, beyond many, such would not be so confident and bold to think more of them|selves than is convenient.

And for a help to a man, whereby he may be helped to know his state before God, it is safe for him frequently to examine himself, as in Gods Presence, his Mind being retired, as much as possible, out of 〈◊〉〈◊〉 worldly and selfish Thoughts, and turned to the Light of the Lord 〈◊〉〈◊〉 his heart, with these, and the like, close and near, but plain 〈◊〉〈◊〉, viz. First, In relation to his Neighbour:

Move I no•• c••se this Day, Week, Moneth or Year past, said or done any thing to the hurt of my Neighbour? Have I said or done nothing to lessen his Repute and Estemation among Men? Have I entertained no hard or uncharitable Thoughts of him? Have I said, or thought, or done every thing towards him, as I would have him say, think or do towards me? Have I omitted nothing of my Duty towards him? Have I (as becometh a good Christian) seasonably warned and admonished him of what I saw amiss in him? Have I ministred to the Necessities and Wants of all my Neighbours, both inwardly and outwardly, according to my ability, &c?

Next, as to a Man's Self;

Have I no vain▪ glorying and high Thoughts of my Self, and Attain|ments? And not exalted above my measure in any respect or degree, be|cause of Knowledge or Gifts above others, or Services, or Sufferings above others? Have I not at any time for this Day, Week, Moneth or Year, or Years past, prefered and esteemed my self above o••hers, who may be and are really better than I? And do I not too much please my self in many things wherein I ought to deny my self, and take up the Cross, as even in eating, drinking, cloathing, sleeping, and other Bodily things? Might not some of these things I use be spared, and the Money, or worth of them given to help the Poor, that may be in great necessity?

And, 3dly. As to God, Do I love God as much as I ought to do? Do I delight 〈◊〉〈◊〉 God as much as I ought, and believe and confide in him, and in his Son Iesus Christ, and depend on him as much as I ought? Is my whole strength, time and ability, both of Soul and Body, spent in his service? Do I pray as much as I ought, and am I as thankful unto God as I ought to be▪ for all his Mercies, both temporal and spiritual? Have I as due and fre|quent remembrance of them, as I ought to have, and especially of the great Love of God in giving his Son freely to dye for me? Do I love and remember the Lord Iesus Christ more than all things of this World▪ and th••re incom|parably? Have I lost no hour nor minute of my time? Have I omitted nothing of my 〈◊〉〈◊〉 to God, in any respect, for so long time pass, since I did reckon my self attained to Perfection? Doth my Mind never wander, and is never exercised in any unprofitable thing? Do I alwayes keep my Watch, and use a diligent Circumspection over all my wayes, to the least of my Thoughts, Words and Actions? Do I read the Scriptures as much as I ought to do? Do I as reverently hear what God speaks to me in any of his Servants, as becometh me to do?

With these, and the like close and near Questions, if many would

impartially examine themselves, no doubt they would find great cause of Humiliation before the Lord, and to beg the pardon, as of many Sins, both of Omission and Commission, so for their great sin of Pride, and thinking of themselves above what they are.

But as I have nothing against the Doctrine of Perfection, as a thing possible to be attained in this Mortal Life, by the Grace of Christ, so I greatly dislike that any should imagine they are come to it, who are very short of it; and I do judge it is a very great Error, and exceed|ing hurtful to hold it for Doctrine, That every one that hath the least measure of true Christianity, or Faith, or Sanctification, is perfectly sancti|fied, washed and cleansed; The plain tendency of which is to drive some to Presumption, and others to Desparation; for some are na|turally more inclined to presume than others, and to think too much of th••mselves; and these who believe this Doctrine, will conclude, (if they feel the least degree of Sanctification) they are Perfect; for according to this most false and absurd Doctrine, there is no middle State or Condition betwixt perfectly Holy and perfectly Vnholy, perfectly Carnal and perfectly Spiritual, every one is perfect Gold or perfect Dross; for there is no mixture of Gold and Dross in one Vessel, according to this false Doctrine. Others again, who are more naturally fearful, and jealous, receiving this absurd Doctrine, because they feel some|what of Sin and Unholiness remaining in them; will conclude, they have nothing of Holiness in them at all, nothing of Faith, nothing of Hope, nothing of Virtue, they are wholly without, they have wholly lost their Condition; and because they feel some Malady or Distemper in them, therefore they have nothing of Health or Soundness; and be|cause the feet are unclean, and need washing, therefore neither hand nor head, nor any part in them hath any Purity in the least. But this is far contrary to Christs Doctrine, which saith, He who is clean needeth not safe to wash his feet.

But some who hold this absurd Doctrine, have some seeming Reasons and Arguments for what they say, as 1st. If God and Christ save not all men perfectly at once, and doth not perfectly restore them, or in as short time as Adam lost himself, and fell from his state, then Sin and the Devil is stronger than God and Christ.

I Answer; It doth not follow; for at this rate, not only all Be|lievers must be perfectly saved, and washed, and healed at once, but all men must be perfectly saved also, and that at one touch; for God

and Christ are present, and at work in all men, in order to save them. But the Vanity and Folly of this Argument may easily appear by the like Reasonings: A Man burneth his House in one hour, and the King taketh Compassion on the Man, and buildeth up his House again, but not in one Hour, but in some Days, Weeks or Moneths, Therefore the Man is greater and stronger than the King. A Child woundeth himself mortally with a Knife in one instant, but the skillfull Physi••ian doth not cure him till after some days, and therefore the Child is stronger than the Man. But to answer more directly, I say, it is one thing what God can do, and another thing what God willeth to do: That God can perfectly heal and cleanse the Soul from all sin in a Mo|ment or instant, none will deny, but it is not his Will so to do, and he seeth not ••it in his infinite Wisdom to do it, but rather to effect the cure by little and little, that the Soul that hath sinned with too great ease and delight, may find it self cured through pain and smarting, and with great difficulty, that sin may be the more distasted, and the Soul may be the more careful not to sin against the Lord for time to come, that it may have to say, as one said, when tempted to commit a great sin, I will not buy Repentance at so dear a Rate. If God did cure and heal mens Souls by absolute Power and Will, that were in all respects irresistible, and did the Cure without all pain and difficulty to the Soul, it might easily relapse into sin again; but the great sorrow, pain and difficulty that the Soul feeleth in its being healed, even by the hand of the Lord, maketh it the more wary for time to come, accor|ding to the Proverb, Burnt Children dread the Fire.

Again, some argue thus, Christs curing the Bodily Diseases of all that be cured, and raising the dead, did it at onc••, by one word or touch, and never at twice, except in that one case of a certain blind man, whose Eyes he opened at first to see men as Trees, and next to see perfestly; and Christ is a perfect Saviour, and worketh not by halves, and therefore he cureth and healeth all Souls perfectly at once, or at least at twice.

Answ. This Argument destroyeth it self, for it confesseth that Christ did not cure that blind Man at once; and if· that do not argue, that Christ is not a perfect Physitian, tha•• he did not cure once, no more doth it argue that he is not a perfect Physitian, though he cure no•• the Souls of men generally neither at two or three words or touches, alto|gether fully and perfectly. And we have other Examples and Instances of Christs gradual curing men, and that not perfectly all at once, as

in his opening the Eyes of another blind man, Iohn 9.6. it is said, 〈◊〉〈◊〉 spa••e on the ground, and made Clay of the Spittle, and he anointed the Eyes of the blind Man with the clay, and said unto him, Go, wash 〈◊〉〈◊〉 the Pool of Siloam, which is by interpretation [sent] he went his wa•• therefore and washed, and came seeing. Where Note these gradual steps, 1st. Christ spat on the ground, 2ly. he made clay of the Spittle, 3ly. he anointed the Eyes of the blind Man with the Clay, 4ly. he bid go to the Pool of Siloam, and wash. All which have a spiritual signifi|cation. And also in his raising the Widdows dead Son; for it is said, L••ke 7. That •••• touched the Beer, and it had this effect, that they that did bear him stood still; yet that touch did not raise him up, but when Christ said unto him, Young Man, I say unto thee arise; and here he spoke not only one word unto him, but divers, and it had this effect, that he that was dead, sate up, and began to speak; and then last of all it is said, He delivered him to his Mother. And also, his curing the mans Son possessed with a Deaf and Dumb Spirit, after the Spirit was commanded to come out of him, he cryed, and rent him sore, and came out of him, and he was as one dead, but Jesus took him by the hand, and lift him up. Again, when Christ raised Lazarus from the dead, observe these steps, 1st. he commanded them to take away the Stone, 2dly. he prayed to his Father, and gave Thanks, lifting up his Eyes, 3dly. He cryed with a loud Voice, Lazarus, Come forth; But when he came forth, he was bound hand and foot with Grave Cloathes, and his face was bound about with a Napkin, therefore Jesus said, Loose him, and let him go; all which hath a spiritual signifi|cation, and is acknowledged by many to signifie the gradual working of Christ, in raising the dead Souls of Men; and when raised, yet for some time they are bound, as it were, with Grave Cloathes, till they be loosed. And the the Par••ble of the Samaritan▪ 〈◊〉〈◊〉 his healing the poor wounded Man, not all at once, hath the like ••••••nification; for, first, it is said, he came where he was, and when he saw him, he had Compassion on him, and went to him, and bound up his Wounds, pouring in Oyl and Wine; and yet for all this he was no•• perfectly cured, nor able to go, therefore it is said further, he set him on his own Beast, and brought him to an Inn, and took care of him, and left two Pence with the Host to take care of him; all which various steps and circumstances have the like signification. And what other signification can that have, of the Prophet, bidding Naaman wash seven

times in Iordan, in order to be cleansed of his Leprosie, (as accordingly he did) but to point at the gradual cleansing of the Soul, as it is not only once or twice, but seven times washed in the spiritual Iordan, or River of Judgment, the Number Seven being a perfect Number, answering to the seventh Day and seventh Year, which was Sabbatical But I answer further, Although Christs curing outward Diseases was a Figure and Sign of his curing mens Souls, as to the Substance, yet not as to all the Circumstances thereof; for, 1st, Many were cured of their Bodily Diseases, and some raised from the dead to Life, without any thing on their part, in way of concurrance, but were meerly passive, as those who were raised from the dead, & healed of Madness, having unclean Spirits cast out of him. 2dly, Christ cured them commonly by his Bodily Touch, and Voice of Words uttered with his Bodily Mouth, and by his Bodily Presence with them for most part, his divine Power working invisibly therewith, and he who cured them, they saw him, and heard him with Bodily Organs; but it is not so now with all whose Souls he cureth; for many Thousands have been cured by his great Power, who have neither outwardly seen nor heard him, but only believed in him. 3dly, These whom he Bodily cured remained still mortal Men, and subject to following Diseases, and Bodily Death it self; but the Souls of many are so cured and healed by Christ, that they never dye any more, but remain forever sensible of that Immortal Life and Power that first quickened them. And though Christs curing and healing the Souls of his People be gradual, and not all done at once, yet it is done effectually and perfectly in his own time, as the Souls of the Patients are faithful and careful to observe his Commands. And though the Lord was a perfect Physitian to David, and did perfectly heal him, and restore him to health of Soul, after his great sin and fall, in the case of Vriah, yet he did not work that cure in him al•• at once, but after some considerable time, as Davids words in divers of his Psalms plainly demonstrate, where he declareth how sensible he was of the disease of his Soul, and went under great heavyness and smarting, in the sence of his sins, and that for a considerable time, and did go through much inward Affliction and Trouble before he was perfectly cured and restored, (see for this Psal. 6.••8. throughout, and Psal. 13, & 25, & 29. v. 9, 10. & Psal. 32. v. 34. & Psal. 51.) for indeed the Lords way & method of curing mens Souls, is first to wound and make them sick and full of pain, as David witnessed, and then gradually to

heal; whereas when Christ cured mens Bodies, he did not pain them.

And whereas they further argue, That as a Child is a perfect Child, and doth perfectly obey the Fathers Command, though he be not a Man, and cannot do 〈…〉〈…〉 Man doth, yet if he do whatsoever his Father commands him, he sinneth not, as if the Father say to one Child that is but weak, bring me ten Pounds, if he bring the ten Pounds, though he hath not strength to bring an hundred Pounds, as another that is stronger than he hath, yet he doth perfectly obey his Fathers Will, and sinneth not.

Answ. All Comparisons and Similitudes hold not in all respects, nor doth this similitude prove what is intended; for though a Child may perfectly obey his Fathers Command in one or more things, yet it doth not follow that he doth so in all things; in some things he may fall short, and have a Will to do more than he doth well perform, yea, when the Child is bringing the ten Pounds to his Father, through rash|ness, and too great haste, he may fall, and hurt himself in his face, or dirty his cloathes; and its rare but Children in many things do amiss, for they are oft foolish, and of little Understanding, and yet have greater Confidence often than Men of Years and Experience. And concerning whom did Iames say, In many things we offend all? was it not concerning them who were as Children, at least, and whom he calleth Brethren? And said, Iohn, Little Children, these things I have writ unto you, that ye sin not, and if any sin, we have an Advocate with the Father, &c. where he taketh it for granted, that these who are in the state of Children may sin, and yet every sin doth not altogether make them cease to be Children, or cause the Father to dis-inherit them. And even as in Natural Children, there are frequently divers things faulty and blame-worthy, which a tender Father passeth by, and easily pardoneth, when the Child retaineth true Love to him; so in such who are but as Children in the Truth, there are too often divers things faulty, and blame-worthy, yet because they retain true Love to God in measure, he doth not reject them, but own them in their Childish state.

And as concerning these words in Iohn [He who is born of God sinneth not, &c.] It is to be considered, that to be throughly and entirely born of God, is an high state, and doth not belong to all who may be called (in a Scripture sence) Children, as in the Childs state; for to be throughly born of God, is to be wholly renewed and sanctified, so as to have nothing of the Flesh or unrenewed Nature remaining in

them; but this is an high state, and is not the attainment, of every due in whom that good work of Sanctification is begun. And it may be 〈◊〉〈◊〉, the Birth of God, or what is begotten of God in man, sinneth not; and Man (so far as he is spiritually renewed and born again▪ sin|neth not, the Heaven-born 〈◊〉〈◊〉 sinneth not; but yet in many there remaineth an unrenewed part, that may and doth oft sin, untill it be changed and renewed.

And as concerning that other Doctrine, That none are to preach Christ to others, but who are perfectly free from all Sin in Thought, Word and Deed: It were indeed greatly to be wished that there were many such Preach|ers, and all Preachers should have some real Experience of a good Work of God begun in them, and be in some measure truely sanctified, and free of all scandal in Life and Conversation. But to say, that none but such as are wholly perfected, and free from the least sin or blemish, hath no warrant from Scripture, as if the least sinful defect or blemish did altogether unminister them, or make them fall from their Ministry; for though Iudas fell from his Ministry by Transgression, because it was of a heinous sort, yet so did not all the Disciples, who had some Weaknesses, divers of them, as is recorded; for if the least sinful weakness doth take from a man his Ministry, then Moses's Trespass at the Waters of Strife did take his Ministry from him, and the Con|tention betwixt Paul and Barnabas did take away the Ministry from one of them at least; for one, if not both, were faulty; and that for which Peter was reproved by Paul, did take away his Ministry; al•• which are false; and therefore so is that Doctrine from which such a false Conclusion doth proceed▪ I need say no more to this Head, be|cause it is so connected with the former that it doth depend on it; and therefore the first falling, the latter doth fall with it.

Error 27. That there is no coming again of Christ to judge the Quick and the Dead, but that only which is already witnessed within us; but that there shall not be any Coming or Appearing of Christ in his glorified Nature and Body of Man without us, in my Age or Time to come.

Er. 28. That there is no general Iudgment Day to come at the end of the World, but every one 〈…〉〈…〉 hath all the Reward or Punish|ment, that he is 〈◊〉〈◊〉 expect 〈◊〉〈◊〉.

Er. 29. That there is 〈…〉〈…〉 of the Body after Death, either of 〈…〉〈…〉 or Vnjust; for 〈◊〉〈◊〉 Resurrection, 〈◊〉〈◊〉 why are c••me to Christ,

are come to the Resurrection, and there is no other to be expected; and that all holy Men and Women immediately after Death have got all the Reward and Resurrection that was or is to be expected, and they wait for nothing more than what they then received.

Er. 30. That they who are perfectly sanctified, are already fully come to the New Heavens & the New Earth, and all that is written in the Prophecies of the Scriptures of the Old and New Testament concerning the New Hea|vens and the New Earth, is already witnessed and fullfilled to such as are perfectly sanctified.

Correct. All these are great and hurtful Errors, and very unbecoming such who not only pretend to be Christians of the more common sort, but who 〈…〉〈…〉 to a degree of Knowledge and Understanding in the Scriptures beyond many others, as some do to my certain Knowledge. Now these Errors are so linked together one with another, that they stand and fall together, therefore I need say the less to the Refutation or Correction of every one of them. And as concerning the first of these four Errors here mention'd, it depends upon another great Error above refuted and corrected, to wit, That Christ is now in Heave••, only God, without any Cloathing or Garment of mans glorified Nature, of Soul and Body; and that the spiritual Body he hath now in Heaven is only and alone his Godhead, as he was from all Eternity, which is Infinite, Almighty, and every where present: Which is well nigh as gross an Assertion as any doth or can hold; for it is no where said in Scripture, That the God|head is a spiritual Body, but it is said, That God is a Spirit. And as concerning Christs Body that h•• had of the Virgin, and was crucified, dyed and buried, it is not every where present; for after Christ rose from the Dead, the Angel told the Women, That he was not in the Grave, but was risen; and Peter hath declared concerning Christ, That the Heavens must receive him until the Time of the Restitution of all things; and then God shall send him from Heaven; Which must needs be un|derstood of his Body, and Bodily Presence, at the Son of Man. And said Christ (concerning his Bodily Presence and Appearance) to his Disciples, The Poor ye have alwayes with you, but me ye have not alwayes. And when they were sorry that he was going away, he comforted them by telling them, not only that he would come again in Spirit, but also That he would come again, after he had gone to prepare a place for them in Heaven, and receive them unto his self, that where he was, there they might

be also; Which hath a respect to his coming at the end of the World, at the Resurrection of the Dead. And when Christ was taken up Bo|dily into Heaven, while the Disciples lookt stedfastly towards Heaven, as he went up, it is said, Acts 1.10, 11. Behold, two Men stood by them in white Apparel, (whether these were Angels, or some of the Saints that arose after Christs Resurrection, I shall not meddle here to deter|mine) which also said, Ye Men of Galilee, why stand ye gazing 〈◊〉〈◊〉 Heaven? This same Iesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven; and surely that was without them. And though it is well done to contradict the carnal conceit of such who carn••lly imagine, that Christ is in Heaven with a carnal Body, and did so ascend, and will again so descend, like our carnal body, & shall have a carnal Sword (as some grosly imagine) to destroy his Enemies; yet it is not good, but very hurtful to run into such an ex|tream, as because Christ hath not a gross material and carnal Body, such as we have, and will not descend with a gross material carnal Body, therefore he will descend wi••h no Body at all without us, and have no outward Coming at the Resurrection of the Dead; and so would confine & limit all coming of Christ only to his inward Coming and in his Saints; and as if the Saints in the World to come were to have no other Knowledge of Christ, nor acquaintance with him, but only within them. But seeing Christ is in Heaven in the intire glorifi|ed Nature of Man, both in Soul and Body, and in that Nature is Head and King of the Saints, it doth add (not a little) to the Com|fort and Happiness of the Saints, that they shall not only know, see and enjoy him inwardly with the Eyes of their Souls, but that they shall also know, see and enjoy him without them, seeing him Bodily with the Eyes of their Resurrection Bodies, which shall be made able to behold him. And though the Wicked shall be raised also in vile and dishonourable Bodiee, and shall be made to see him, yet it shall be in another manner then the Saints shall see him, for it shall be to their great Trror and Torment; therefore it is said, He shall ap|pear in flaming Fire (when he shall be revealed from Heaven, with his mighty Angels) taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ, 2 Thes. 1.7, 8. for as Christs inward Appearance is after one manner to his Saints, even most lovely gentle and aimable, but after another manner to the Wicked, even

dreadful and terrible, and is compared to devouring Fire in Scripture, so it will be in that Day, in the outward, insomuch that the Wicked will then cry, Hills and Mountains, fall on us, and hide us from the face of him that sitteth on the Throne, Rev. 6.16. compare with Luke 23.30.

And whereas some say, They can own no other Body of Christ but that which he giveth his Saints to feed upon, to wit, his Flesh, which is Meat indeed, and his Blood which is Drink indeed; and this is not confined to any one place, but is every where where the Saints are, who feed upon it in all places, whether when 〈◊〉〈◊〉 together, or in private places, and Dungeons, where they may be Prisoners.

I Answer; The Body of Christ is one, even as Christ is one; but that Christ is one, doth not hinder that he hath a two fold Nature, to wit, the one of his Godhead, the other of his Manhood, forever united together in most excellent and admirable Unity; yet the Godhead of Christ is not his Manhood. Again, as concerning the Manhood of Christ, we ought, according to Scripture, to distinguish betwixt his Body, and Flesh, and Blood, as he is, and was the heavenly Man in all Ages of the World, and was before the World was, and who fed the Saints in all Ages, as well before Christ came in the Flesh as since, with his heavenly Flesh and Blood, that is spiritually or mystically so called, as it is also called Bread, Wine, Milk, Honey, Marrow & Fatness, and which is proper and belonging to him, as he is the Heavenly Man, or Lord from Heaven, before he took Flesh in the Virgins Womb. I say, we ought to distinguish betwixt his Flesh and Nature which he giveth us to partake of and feed upon, and that Flesh and Nature of ours which he did partake of, that is of a far inferiour kind, in it self con|sidered, yet is now wonderfully exalted and glorified in Heaven with himself.

And as concerning the Lord Jesus Christ, as he is and was the hea|venly Man, in his heavenly Flesh & Blood before this World was, and is the Food of the Saints, he neither can nor ought to be understood as limitted or confined to any particular place, visible or invisible, but is every where present, giving Being, Life and Virtue to all Creatures, according to their various Capacities. But when we speak of the Body of Christ, as it was born of the Virgin, and appeared among the Dis|ciples, was crucified, dead and buried, and rose and ascended into Hea|ven, and is now in Heaven, we ought to consider, that, as when it was upon Earth, though the fullness of the Godhead dwelt in it, yet

it was not every where present, but was sometimes in one place and sometimes in another; so now that it is in Heaven, it is not every where present, but doth there remain, and will, until the time ap|pointed; and though the Fullness of the Godhead dwelleth in it, yet that is not so to be understood, as if the Godhead were confined to that Body, and were no where else but where that Body is; but it hath this sence, That such a Fullness of Gods Presence, and of the divine Grace, Life, Power and Virtue, Light, Wisdom & Knowledge doth dwell in him, as in no other whomsoever, neither Angels nor Saints; and out of that fullness which dwelt, and still dwelleth Bodily in him, all Saints and Angels receive proportionably, and Grace for Grace, as Iohn hath declared. And it may and ought to be acknowledged, That the Man Christ Jesus, the Son of David, and the Seed of Abraham, who is now glorified in Heaven, in that Nature and Seed which he did take, doth send forth into all his Saints, divine Communications and Influences of Light, Life and Grace, and divine Power and Virtue, to quicken, refresh and comfort them, as also to teach and instruct them still more and more in the Mysteries of his heavenly Kingdom; and by these divine Communications and Participations of Light, Life and Grace, &c. they are united unto him, and he unto them, as the Mem|bers are unto the Head, and their Prayers and Breathings ascend unto him, which he presenteth unto the Father; and as they feel and are sensible of his divine Power and Virtue▪ as really as if he were Bodily present, so he feeleth and is sensible of all their Sufferings, Afflictions, Wants, Necessities, Tryals, T••ntations and Exercises of all sorts, whereby they are greatly encouraged to pray unto him, and to come unto God by him, who is their merciful High-Priest and Advocate with the Father. And it is the Man Christ Iesus who hath received the holy Spirit above measure, and all spiritual Gifts, Virtues and Bles|sings, that sendeth down the same to his Saints on Earth. And it is by his Grace, Virtue, Light, Life and Power, that all who become Saints, are converted and renewed, so as of Vnholy to become Saints and Holy; for it was the Man Christ Jesus that said, And I, when I 〈◊〉〈◊〉 up, will draw all Men after me; and of him it was prophecyed in the Psalms, That when he should ascend on High, he should receive Gifts for Men, even for the Rebellious; and such as he received he gave them, to turn them from being Rebellions, to be his Servants and Subjects. And seeing it is acknowledged by many from good Experi|ence,

and the Scriptures Testimony, That Holy Men have fellowship together in the Spirit, as Fellow Members of one Body, and influence one another, and convey to one another spiritual and divine Commu|nications of Life, Grace and Virtue, from Christ their Head, and that at any distance, as outwardly, in order to quicken, refresh, comfort and strengthen one another; it must needs be acknowledged, That the Saints on Earth have Fellowship with the Man Christ in Heaven, in the Spirit much more, and receive divine Communications and Influences from him of divine Grace, 〈◊〉〈◊〉, Virtue, Light and Love, as so many Rayes and Beams from him, who is the Sun of Righteousness, and hath that place and Office in his Church, as the outward Sun hath in the Firmament to the Earth, and the Stars of Heaven; and who doth also in a general way enlighten every man that cometh into the World; and as he was the Light of the World, and did in some measure lighten all men in all Ages, even before he came in the flesh, so now, after he is come in the flesh, and was dead, and is risen again, he doth more enlighten Mankind than formerly, where ever his Name is faithfully preached, as Paul preached concerning him, That he should be the first that should 〈◊〉〈◊〉 from the Dead, and give Light to the Gentiles, to wit, more abundantly after his Resurrection than before, to all who should hear his Name faithfully preached, and believe and obey. And for these, and the like Considerations, it may and ought to be acknow|ledged, that all true Believers, though they eat not of Christs Body that was broken for them on the Tree of the Cross, with the outward Mouth, yet by Faith they spiritually and mystically feed upon him, and eat his Flesh and drink his Blood, even that Body of his that was cru|c••fied on the Gross, & his Blood that was then shed, when the Souldier pierced his side with the Spear, according to which Augustine, above twelve hundred Years ago, said, Grede et Manducasti, i. e. Believe and thou hast eat; for Christ as he suffered for us in the Flesh, apprehended by us with a living Faith, is as a Feast unto us; and this was signified by eating the Paschal Lamb, and Flesh of the Sacrifices under the Law, and by the Parable of eating the fatted Calf, under the Gospel.

But now as concerning Christs Coming and Appearance, that is yet to be, even without us, in his glorified Body, in the time appointed, when he shall come to judge both the Quick and the Dead, I shall cite some further Testimonies of holy Scripture, which will sufficiently prove the thing to such who are not blinded with Prejudice against

such a precious Truth, Mat. 26.64. I say unto you [he was speaking to the Council and high Priest of the Iews, who took Council to put him to Death] Hereafter ye shall see the Son of Man sitting on the Right Hand of Power, and coming in the Clouds of Heaven: Which words have a plain Reference to his coming to judge both the Quick and the Dead in that great Day of Judgment, at the end of the World (com|pare this with Mark 14.62. Now that the real sence of Christs words is, that they should see him, not only inwardly to condemn them by his Light in their Consciences, but also outwardly in that very Bodily Nature wherein they denyed him to be the true Christ▪ is most clear to all who are not willfully prejudiced against the Truth of it; for the Iews did generally believe that there was to be a Day of Judgment, and that the Light or Spirit of God in their hearts would inwardly Judge all Men in that Day, and therefore that was not it which they reckoned Blasphemy in Christ, to affirm; But that he whom they sought to put to Death, the Son of Man, born of Mary, and whose Body they saw standing before them, should in the same Body and Nature come in the Clouds of Heaven to judge them for their Impiety, This they judged great Blasphemy. Again, we have the Manner and Circumstances of his outward Appearance in that gre•••• Day, very plainly described, Mat. 25. from v. 31. to the end, where its said, When the Son of Man shall come in his Glory, and all the holy Angels with him, thou shall he sit upon the Throne of his Glory, and before him shall be gathered all Nations, and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats, [for until that time, good and bad will remain together in this World, not only in one Nation, but in one House or Family] Then shall the King say unto them on his Right Hand, &c. Now that this cannot be wholly a thing or action to be done in every mans Conscience, (as some imagine) altho' the Book of Conscience will then be fully opened, with the other Books, and Christs Light in the Conscience will manifestly witness against the Wicked, and for the Righteous; but ••s all Nations are to appear be|fore Christ, as he is the Son of Man, in their Resurrection Bodies, ••he Just in glorious Bodies, and the Unjust in vile & dishonourable Bodies, so Christ is also to appear in his Resurrection Body, even the same wherein he was crucified, but wonderfully changed in Manner and Condition, yet the same for Substance; but to say, all this is wholly in action to be done within every 〈◊〉〈◊〉, •••• if all Nations 〈◊〉〈◊〉 to be

gathered within 〈◊〉〈◊〉 man, and the Sheep were to be set on the Right Hand within every man, and the Goats on the left hand within every man, is such a gross Perversion and Abuse of holy Scripture, that to mention it, is sufficient to refute it; for at this rate every man hath all Nations, good and bad▪ within him, and both Heaven and Hell at once; than which there can be no greater Confusion, nor greater abuse and Perversion of holy Scripture. And to this glorious Time of Christs Bodily Appearance, as the Son of Man, that place, Mat. 19.28. hath a plain Reference, Verily I say unto you, that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel; where some Greek Copies placing the Comma before these words, in the Regeneration, make that clause (In the Regeneration) to refer to the time of Christs Coming, and the Resurrection of the Dead, which is a sort of Regeneration, even as the new Body of Corn, that riseth out of the seed that is sown, is a true Regeneration; and with this com|pare these parallel places, Mark 10.29, 30. and Luke 18.29, 30. Where note, that the Hundreds of folds, or Manifolds, relate to Christs Coming, which then shall be paid them, or rather freely given them, together with what they lost, some in the same things, as Fathers, Brethren and Kindred, and some in the equivolent. And whereas it is said▪ Mark ••0.30▪ (with Persecutions) it is a false Translation, for then shall be no Persecution, but the Greek word, 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, signifieth, as well, Things that follow, as to say, cum Consequentibus, or cum Pert••|nentibus, i. e. with the Consequents or Pertinents. And whereas it is said▪ Now in this Time, it should rather be translated, Now in That Time, to wit, at Christs Bodily Appearance, when they shall be openly reward|ed in the sight of their Enemies, who did openly persecute and spoil them. And surely such an open way that shall have an outward De|monstration to mens sight, as well as inward to their 〈…〉〈…〉, both of Christ's being rewarded of his Father, after all his great Sufferings, and also of the Saints, their being rewarded with him, after all their Sufferings, is that which doth most excellently 〈◊〉〈◊〉 both with the Good|ness and VVisdom of God, and also with his Justice; for in this world the Justice of God (although they are exceeding blind who see not the secret Tracts of it), doth not so evidently appear to all; as then it shall do, 〈◊〉〈◊〉 concerning this Coming and Appearance of Christ, in 〈…〉〈…〉 ••aid over without 〈◊〉〈◊〉 his glorified Body, and the Hope▪

Expectation and Faith that the Saints had of the same, to their great Comfort, and what use they made of it, to their Progress, in perfect|ing Holiness in the fear of the Lord, consider the following places of Scripture, Mat. 24.30. 1 Pet. 5.4. cap. 1.7. 1 Ioh. 2.28. & 3.2, 3. 1 Tim. 6.14. 2 Tim. 1.10. & 4.1, 8. Tit. 2.13. Mat. 24.3.27, 30, 37, 39. Mark 13.26. 1 Cor. 15.23. 1 Thes. 2.19. & 3.13. & 4.15. 2 Thes. 2.1. Rev. 1.7. And there are many Testimonies of the Old Testament that confirm the same Truth, of which see these following, Dan. 7.9, 10, 13, 14. Zech. 14.5. Psal. 96.13. Isa. 13.9. and of this outward Coming of the Lord Jesus in the end of the World, Enoch, the seventh from Adam, prophecyed, as Iude relateth, cap. 14. And that Iude doth take particular notice, that Enoch was the seventh from Adam (as the Book of Genesis declareth) doth plainly point at the seventh Age of the World in which this should come to pass; and as the Iewish Sabbath began on the Evening of the sixth Day, before the sixth Day was wholly expired some considerable time, so there is cause to believe, That that great Sabbath shall begin some considerable time before the six thousand Years of the World be expired (but more of this in the Chronology.)

And whereas it is said, Christ shall come in the Clouds of Heaven; by these Clouds partly may be understood, these great Multitudes of Angels and Saints, in the midst of whom he shall come, even as a King in the midst of his Army or Attendants. And that it is said, Zech. 14.4. His feet shall stand in that day upon the Mount of Olives (near to which was the Valley of Iehosephat, where, it is said, The Lord will sit to judge all the Heathen round about, Ioel 3.2, 11, 12, 13, 14, 15,) &c. it may well enough be translated, Above the Mountain of Olives; for the Hebrew word (Gnal) signifieth above, as well as upon; for neither the outward Mount of Olives, nor the Valley of Iehosephat can contain any great part of the Nations that are there to be gathered; but the place where the Lord will appear to judge all Nations, will be some where in the Air, above that place, where Christ ascended; for Paul telleth, That the Saints shall have their Bodies changed in a Moment or Twinkling of an Eye, and shall be caught up to meet the Lord in the Air; for both Christs Resurrection Body, and the Resurrection Bodies of the Saints, at their appearance shall have no heavyness nor weight to incline them to the Glob of the Earth, as Christs Body now in Heaven hath none. But

seeing Christs glorified Body is not every where at once, nor shall the glorified Bodies of the Saints at the Resurrection be every where at once, it is most equal and rational, according to Scripture, to believe, that they shall appear in some certain place above the Glob of the Earth, over or above the Mount of Olives, where Christ ascended, after he rose from the Dead. And though the Resurrection Body of a Saint cannot be in all places at once, yet without doubt they can move from one place to another at any distance, upwards or downwards, South, North, East or VVest, in the twinckling of an Eye, or according to the swiftness of a Thought, which is easie to understand to such who know, that some of the movable Stars and Luminaries move some hundreds of Miles in less than one Minute of Time, some of which are greater Bodies than the Glob of the Earth.

But against Christs outward Appearance in his glorified Body, some object Iohn 14.19▪ Yet a little while and the World seeth me no more.

To which I Answer; These words are so far from being any proof against Christs outward Appearance in his glorified Body at the time appointed, that it is a good Proof for it; for he doth not say, after I go away the World seeth me no more, but yet a little while, &c. and within that little while he promised, that his Disciples should see him, to wit, spiritually and inwardly present with them, the which little while containeth the space of time betwixt his Bodily Ascention into Heaven, and his Return; the which▪ though in it self considered, is a large time, yet compared with the Ages in the World to come, may well be called a little Time, A Thousand Years with the Lord being as one Day. And whereas the English Translation hath it, The World seeth me no more, the words (no more) cannot exclude all time to come, but only some limitted time; for the Greek word 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, is most properly trans|lated not as yet, and doth relate to some limited time, as is plain from Mark 14.25. I will drink no more (or, not as yet) of the Fruit of the Vine, until that day that I drink it new in the Kingdom of God.

Again, some object, That if Christ hath such a spiritual Body that shall outwardly appear, it will be so glorious that Men with their outward Eyes cannot behold it; for if men cannot stedfastly behold the Sun with their out|ward Eyes, because of its Glory, how much less the Body of the Man Christ that shall be incomparably more bright and glorious?

To this I Answer; This Objection hath no weight against the Saints seeing Christs Body, who shall have attained their Resurrection Bodies,

that shall be like unto his; for as Iohn hath declared, We know, that when he shall appear, we shall be like him, for we shall see him as he is, 1 Joh. 3.2. And therefore though the Eye of the poor weak Mortal Body cannot see him as he is, yet that hinders not but the Eyes of the Resur|rection Body can so see him.

And as concerning these of the Saints who shall be living in mortal Bodies at Christs Appearance in his glorified Body, he can show himself well enough unto them, in such a manner and after such a form as they are able to bear, though they cannot see him altogether as he is, or as the Saints raised in Immortal Bodies can do, even as when the Disciples, Peter, Iames and Iohn saw him at his Translation on Mount Tabor; for even before his ascention into Heaven, the Lord Jesus appeared unto the Disciples after a divers form. And for the Wicked, though they cannot see him as the Saints, yet they may be made to see him after a sort, to cause great Terror and Astonishment unto them; so that if they cannot see him as the Saints shall, yet they may see some Sign of him, as Christ himself said, Mat. 24.30. And then shall appear the Sign of the Son of Man in Heaven, and then shall all the Tribes of the Earth mourn, and they shall see the Son of Man coming in the Clouds of Heaven, with Power and great Glory: Now whether this be referred to an inward or outward sight of Christ, the difficulty is the same, for certainly Wicked men can neither see Christ nor God inwardly with the Eyes of their Souls, as the Saints do; they can only see him in Wrath, to cause in them great dread and horror; and so they may see Christ, even outwardly.

And as to the nex•• gross Error, held by some, to my certain know|ledge, That there is no general Iudgment Day to come at the end of the World, but every one immediately after Death hath all his Reward or Punish|ment that he is to expect forever; Which is so connected with the former Error, sufficiently above refuted, that they fall together, and therefore less needs to be said for its particular Refutation; for it is most clear from the Testimony of holy Scripture (see Mat. 10.15.11.22.12.36. 2 Pet. 2.9.••.7. 1 Ioh. 4.17.) That there is to be a great Day of Judgment in the end of the World, that is called in Scripture, The last Day, the great Day, and That Day, by way of distinction from all other Dayes; for even the fallen Angels have not as yet received their final Sentence, and full and absolute Punishment, but are reserved in Chains of Darkness unto the Iudgment of the great Day, Iude 6. compare with

2 Pet. 2.4. & Mat. 7.22. Many will say to me in that Day, Lord! Lord! have we not prophecyed in thy Name? And 2 Thess. 1.7, 8, 9, 10. where note the words of the 10th verse, particularly mentioning That Day, when he shall come to be glorified in his Saints, and to be admired in all them that believe (because our Testimony among you was believed) in That Day. And Acts 17.31. Because he hath appointed a Day, in the which he will judge the World in Righteousness, by that Man whom he hath ordained, having offered Faith unto all Men, in that he hath raised him from the Dead; and according to this the words of Christ may be well understood, Ioh. 5.22. For the Father judgeth no Man, but hath committed all Iudgment to the Son, and v. 27▪ and hath given him Authority to execute Iudgment also, because he is the Son of Man; and to this he adjoyneth the Resurrection of the Dead, saying, v. 28, 29. Marvel not at this, for the Hour is coming, in the which all that are in their Graves shall hear his Voice, and shall come forth, they that have done good unto the Resurrection of Life, and they that have done evil, unto the Resurrection of Damnation: So that it plainly appeareth by Christs words, that God shall no other way appear with|out men, to judge them, but in the Man Christ Jesus, who is both God and Man; nor shall there be any other visible Appearance or Similitude of God to be seen by Men, without them, but the glorified Manhood of the Lord Jesus Christ, who, even as Man is the most excellent Simi|litude and Image of him, that ever was or shall be, incomparably ex|celling all glorified Saints and Angels, who next unto Christ are the Similitude of God; and therefore it is a gross Conception, and full of Idolatry, to imagine, as some do, That God the Father, as an Old Man in some visible form and shape, distinct from the Man Christ, shall sit to judge the World; and that Christ the Son shall sit at his Right Hand in another visible shape and form; for God, being purely a Spirit, infinite and incomprehensible, can neither be seen nor known with the Eyes of Mens Minds, or of their Bodies, as he is in himself, but as he is pleased to appear to Men in his Son Christ Jesus, who is the express Image and Similitude, both as he doth inwardly appear by his Light in mens Minds, to their inward and spiritual Eyes, or as he hath appeared outwardly to the Bodily sight of Men, when he walked among them in his Body of Flesh, before he suffered Death on the Cross, and as after he appeared to his Disciples, when he rose from the Dead; and as he appeared to Paul, even outwardly, after his Ascention; for as con|cerning the Appearance of the Lord Jesus Christ without him in his

glorified Body, Paul's words are to be understood, Acts 22.6.9.11. & cap. 26.13, 14. and with a respect to this Vision of Christ that Paul had without him, he said, 1 Cor. 15.8. And last of all he was seen of me also, as of one born out of due time, &c. And therefore the Right Hand of God at which Christ is ••aid to sit, doth not signifie any visible or corporal thing, but the great Power of God, with which the Man Christ is most excellently indued, and fitted to be Judge of Quick and Dead, and Lord and King over all Creatures, visible and invisible. And when God appeared at any time to any of the Fathers or Prophets, in the form of Man, before Christ came in the Flesh, there is good ground to believe, that it was still in the Man Christ; for although the Body of Christ which he ••••d of the Virgin, was not then formed, yet he was then, and all along, the Heavenly Man, from the beginning, in which heavenly and divine Nature, the similitude of God, and in that respect could appear in the Form of Man, even as Angels, who have no Bodies of F••esh, have appeared in the Form of Men, and as Moses and Elias appeared at Christs Transfiguration in the Form of Men, although they had not attained the Resurrection Body; for even the Souls and Spirits of Men have at times appeared in the Form of Men, after the death of the gross Body. Nor will this seem strange to such who do rightly understand how the inward Man dwelleth in the outward Man of every one of us, and the inward Man hath his pro|per Form, as well as the outward; for it is the form of the inward Man that giveth Form to the Outward, even as the Seal giveth the Impression to the Wax or Clay that sealeth it. And therefore the Saints now deceased, that are with Christ in Paradise, have their proper and peculiar Forms very beautiful, which are as an inward Garment unto them, and doth suffice unto them, until they be cloathed upon with their Resurrection Bodies; therefore it is said, That to the Souls that remained under the Altar, who were slain for the Word of God, White Robes were given unto every one of them, Rev. 6.11. But when their Resurrection Bodies shall be given unto them, then their inner white Garments shall be cloathed upon, as with an outer Garment, even as when a Man that is cloathed with a fine Linnin Shirt or Wastcoat, putteth on another fine Garment above it, to which the words of Paul are to be referred, 2 Cor. 5.1▪ 2, 3, 4▪ Where note these words, Not for that would be uncloathed, but cloathed upon, the Greek word, 〈in non-Latin alphabet〉〈in non-Latin alphabet〉 plainly import a double Cloathing, as to say, one above another.

But I shall not enlarge at present, nor further ••anch forth into these Mysteries, altho I may safely say, more of these things have been in part opened unto me, than I think fit to declare, or can declare in words.

And as touching the great Iudgment that is to come to pass in the End of the World, both in relation to Men and Angels, there wants not Testimonies in the holy Scriptures of the Old Testament, as well as of the New, to confirm it, as Psal. 69.13. He shall judge the World in Righteousness, so the Hebrew. And to this place of the Psalmist Paul did seem to refer, when he said, Acts 17.31. God would judge the world in Righteousness: See again, Psal. 98.9. Dan. 7.10.10.22. Eccles. 11.14. compare with Rev. 11.18. Ioel ••.12. And without all doubt Abraham had a respect to this great Judgment, when he did plead with the Lord, saying, Shall not the Iudge of all the Earth do right? Gen. 18.25. And the Destruction of Sodom by Fire, with the other Cities, both Peter and Iude affirm to be Types or Examples of the Destruction of the Wicked by Fire, at the great Day of Judgment, Iude 7. 2 Pet. 2.6. of which more particularly he writeth 2 Pet. 3.10, 11, 12, 13. But the Day of the Lord will come as a Thief in the Night, in the which the Heavens shall pass away with a great Noise, and the Elements shall melt with fervent Heat; the Earth also, and the Works that are therein shall be burnt up, &c. And though it is readily granted, That immediately after Death, every Soul hath its particular Judgment in part, as is clear by the Parable of the rich Man and of poor Lazarus; for Souls dye not with the Body, but remain in a sensible state of joy or anguish, ac|cording to the manner they have lived in the Body; and the manner & degree of Judgment to Souls immediately after Death, is not one, but va|rious, yet the particular Judgment that the Souls of Men rec••ive imme|diately after Death, doth not hinder that great Judgment that remains to be in general at the end of the world; the which last & greatest Judg|ment, is called in Scripture, 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, the Eternal or Agely Iudgment, or of Ages, Heb. 6.2. And it is manifest from Scripture Testimonies who these are that shall undergo the dreadful sentence of the last Judgment, even these Vessels of Wrath, perfected (viz. in Wickedness) for Destru|ction, who unto their former sins, that have been great and many, shall have added that of blaspheming against the holy Ghost, and therefore are neither to be forgiven in this World (or Age) nor in that to come; and these are called in Scripture, Goats, Dogs, Serpents, Children of Beliel, Drofs and Reprobate Silver, Tares, Chaff, &c. concerning whom

Christ will say in that day, Depart from me, ye 〈…〉〈…〉 never knew you, viz. so as to be mine, as Members of that Body whereof he is the Head, neither were they given to him from the beginning, but are of another Body, Root and Seed, even that of the Serpent, therefore are they called, The Children of the Wicked One.

Next, As concerning the Resurrection of the Dead, some who seem to own it in words, yet deny it in truth, when they say and think, as some do, (to my certain knowledge) That there is no Resurrection of the Body after Death, either of the Iust or Vnjust, for Christ is the Resurrection, and they who are come to Christ, are come to the Resurrection, and there is no other to be expected. Which is a great and hurtful Error, and is a plain Denyal of the Resurrection of the Dead, the right Belief of which Paul doth so much value, that because some among the Corinthians had not the Faith of it, he chargeth them, That they had not the Knowledge of God, 1 Cor. 15.34. and he doth so link or joyn together the Faith of the Resurrection of the Dead in general, with the Faith of Christs Resurrection, that to deny the one, is to deny the other; and to deny Christs Resurrection, is to deny both Faith and Preaching, and render them void, and to make the Apostles of the Lord false Witnesses, and the Gospel or Glad-Tidings of the Remission of our sins, through faith in Christ raised from the Dead, a Fiction or Untruth; all which are most absurd. And as in that Chapter the Apostle Paul useth many ex|cellent Arguments and Reasons to prove the Resurrection of the Dead, so particularly he doth closely argue, That to 〈…〉〈…〉 Resurrection of the Dead, is not only to make void all Sufferings 〈◊〉〈◊〉 the Lords sake, but to introduce all manner of Brutalism and Ep••••rism of Gluttony and Drunkenness, and other carnal Lusts and Pleasures, vers. 32. What advantageth it not if the Dead rise not? let us eat and drink, for to morrow we dye. And if any think to avoid this Consequence, by saying, It is enough to believe the Immortality of the Soul, or That the Souls of Men sur|vive after the Death of the Body, to be rewarded or punished, according to the Deeds done in the Body. This is to think themselves wiser than Paul, or rather than Christ in Paul, who did dictate these words in him. But according to Paul's Doctrine, the Faith of the Resurrection of the Dead i•• so joyned with the Faith of Christs Resurrection, that they stand or fall together; and if Christ be not raised from the dead, then the Faith of all the Saints is vain, and they have all dyed in their Sins, and therefore their Souls can have no enjoyment of God, nor ••e

in any m••••sure happy. All which being most absurd and false, there|fore that Doctrine is false which denyeth the Resurrection of the dead. And it is wonderful Ignorance in some, who affirm, That in all this Chapter, 1 Cor. 1••. Paul doth only understand the inward quickening or raising of the Soul from the Death of Sin, to live unto God and to Righteous|ness; and by Christs Resurrection, the rising of his Seed or Life in us; as if Paul meant by these words, v. 14. (And if Christ be not risen, &c.) If Christ be not risen in us, then is our Preaching vain; but they will not grant, that by Christs Resurrection, to be meant, the Resurrection of his Body out of the Sepulchre, where Ioseph of Arimathea buried him, and then by the same Method, the•• must deny that Christ dyed out|wardly on the outward Cross for our sins, or that he was outwardly buried; and this will lead them to deny any outward Birth of Christ in the Flesh, which is to deny and make void some of the chief Articles and Principles of the Christian Faith, and consequently the whole. But it is most plain to all men of common Understanding, that whereas Paul speaketh of Christ, that he dyed for our sins, and that he was buried, he doth understand how he dyed outwardly, and was outwardly buried, vers. ••, 4. and therefore his rising again the third day, is his outward rising. It is a most lamentable and wretched extream which some run into, that because the Scripture mentioneth Christ in us, and our being inwardly raised with Christ, to deny that which is so plainly held forth in Scripture, that Christ is both outwardly raised from the Dead, in the Body, and that his Resurrection from the Dead in that Body, as we are enabled by the Spirit of Christ in us to believe it, is ground of our lively Hope, That he will in due time raise us from the Dead. I have heard it charged on Familists and high Notionists, That they so turn the whole Scripture into an Allegory, as that they deny any thing to be true, as outwardly, that is recorded in the Letter of the Scripture; the which, whether truly or falsly charged on them, I will not meddle here to determine, but to my great astonishment I have found too many professing themselves knowing in the Scriptures, run into very danger|ous Extreams, in great part laying aside the most blessed and precious Doctrine of Christ, his outward Coming in the Flesh, his Obedience there|in, his Death, Resurrection, and Ascention into Heaven, and his Inter|cession for us in Heaven, & Faith in Christ as such, viz. as he outwardly▪ dyed and rose again, and is gone into Heaven, making very little or no account of his Death and Sufferings without us, or the Faith of

it, further than as an Example, but pressing with great seeming zeal, That we must know Christ born in us, and crucified and raised 〈…〉〈…〉, &c. and whoever believe in Christ within them, though they have no Know|ledge nor Faith of Christ without them, they are well enough, and good Christians. But this is to confound Paganism and the Christian Faith, which ought to be distinguished; for many Pagans have believed that they have a divine Light in them, that teacheth common Duties of Temperance and Justice, and yet the Mystery of Christ crucified was foolishness unto them, whereof many Witnesses of Pagan or Gentile P••ilosophers, so called, can be produced, who in words did own a divine Illumination within them, and yet were great Adversaries to the Chri|stian Faith, both as concerning Christs Resurrection, and the Resur|rection of the Dead in gener••l, and writ against the Christians, as both Plotinus and Porphyrius, and many others.

And whereas some say, We must witness Christ not only born or formed in us, but crucified in us. I say, to witness ••hrist born or formed in us is a blessed and necessary experience, but after he is born or formed in us, which is to say, after his blessed Life is revealed in us, it is no good nor desireable experience to witness him crucified in us, and so to affirm doth more savour of Ranterism than Christian Doctrine or Sobriety; in|deed in the time of mens Unbelief and Alienation from God, it may be said in a Scripture sence, Christ is crucified in them; but after they have truly believed, and witnessed a measure of true Conversion, by the Power of Christ in them, his Life being raised or revealed in them, they must take great heed, and be very tender that they do not crucifie him again, which will be to their own destruction: The tender preci|ous Life and Seed of God doth indeed suffer many things in men after it is revealed; for every sin occasioneth a suffering to it, even in the least degree, but we ought not to put it to suffering, but rather be humbled and afflicted before the Lord that we have so merly caused it to suffer in us, by any of our sins of any sort; and though Sathan and his Instruments seek to persecute & crucifie that tender L••fe of Christ in us, yet if we be faithful unto God, they shall not be able to do it; for never doth the Life of Christ more prevail and reign in the hearts of the faithful, than when they are outwardly persecuted for Christs sake, who doth account their Sufferings to be his, even as his is ac|counted theirs.

But whereas some say, They are come to all the Resurrection they expect,

because they are come to Christ, who said, He was the Resurrection and ••he Life. It seemeth, that in Paul's time, some from a wrong under|standing of Christs words, his being the Resurrection, &c. did seek to wrest and corrupt the Doctrine of the Resurrection of the Dead, such as Hymeneus and Phisetus, who said, The Resurrection was past already, and did overthrow the Faith of some, whose words did eat as a Canker, as he declared, 2 Tim. 2.17, 18. the which Hymeneus (together with Alexander) Paul delivered to Sathan, for his great Error touching the Resurrection, for I find no other particularly mentioned, 1 Tim. 1.20. compared with 2. Tim. 2.17, 18. By which it appeareth from Scrip|ture, that it is of great moment to be found in the Faith of the Resur|rection of the Dead, and it is a great hurt not to believe it; and there|fore People should not make so light a matter of that, and other parts of Christian Doctrine, as some do, thinking, if they have the Life it is enough; but the Life of Christ and his Doctrine go along together; & therefore he who hath not the Doctrine of Christ, and abideth not in the same, hath not God, and consequently hath not the Life of Christ, 2 Iohn 9. for unsound Doctrine maketh an unsound Mind, and an un|sound Mind is as a leeking Vessel or a broken Cistern, that when the Water of Life is poured into it, holdeth no Water; and therefore any thing or part of unsound Doctrine causeth some decay or with|drawing of the Life; and a great Error in Doctrine, that respecteth some of the principal Matters of the Christian Faith, is like a great hole in the Vessel, that maketh it exceeding leeky. But the true sence of Christs words, That he is the Resurrection, can be no other than this, that he is the Author of it; so that by his Power the Soul is now quick|ened and raised from the Death of Sin, to the Life of Righteousness; and afterwards, the hour cometh when the Body shall also be raised; even as Christ is called our Hope, because he is the Author and Foun|dation of it. Now against some who deny the Resurrection of the Body after Death, I have brought (among other places) that noted place, Phil. 3.21. (Who shall change our vile (or low) Body) to prove the Resurrection; To which they have answer'd, That is done already, they witness their vile Body already changed, and made conform to the glorious Body of Christ. But such contradict the Scripture, & speak reproach|fully, but ignorantly, against the Lord Jesus Christ; for Paul useth these words by way of Prophecy, as a thing not then fullfilled, but to be fullfilled at the Resurrection of the Dead, Phil. 3.21. Who shall

change our vile (or low) Body, that it may be fashioned like unto his glorious Body, &c. He doth not say, that the Body was already changed, and made like to the Body of Christ, but by way of Prophecy relateth it as a thing to come; for the washing and cleansing of the Body from sin is not that change, but it is necessary to prepare unto it; for even after the Bodies of the Saints are washed and cleansed from sin, they remain low, and weak, and mortal, and corruptible, subject to hunger, thirst, cold, diseases and death, and therefore are not made like to his glorious Body, until the Resurrection of the Dead.

Now that the Saints are not immediately raised up after Death (so as to attain to the Resurrection of the Body) or after the Spirit goeth out of the Body (although the Souls and Spirits of all righteous and faithful Men & Women, who dye in the Faith of the Lord Jesus Christ, do immediately go unto God and Christ in Heaven, and enter into a very great and large enjoyment of the heavenly blessedness, after the Bodily decease) is clear from many express Testimonies of holy Scrip|ture; for the deceased Saints, (tho' their Souls and Spirits are alive with the Lord in Heaven, and do not sleep, but are awake, and pra•••••• God continually, yet they) are said to be asleep, as in respect of their Bodies, which are rather fallen asleep, than dead, and are said to sleep in Christ, to wit, under his divine care and protection, until he awaken them; for which I shall cite these following Scriptures, 1 Kings 2.10. So David slept with his Fathers, & was buried in the City of David. Deut. 31.16. Behold, thou shalt sleep with thy Fathers, said the Lord unto Moses: 1 Cor. 15.20. Now is Christ become the first Fruits of them that sleep, viz. because he arose from the dead the third day. 1 Thes. 4.14. For if we believe that Iesus dyed, and rose again, even so them also which sleep in Iesus, will God bring with him; for this we say unto you by the Word of the Lord, that we (that is, such of our Brethren who shall be found living in the mortal Body at Christs coming) which are alive and remain unto the Coming of the Lord, shall not prevent them which are asleep; for the Lord himself shall descend from Heaven with a Shout, with the Voice of the Arch-Angel, and with the Trump of God, and the Dead in Christ shall rise first. All which places, and many more that could be mentioned, plainly show, that though Saints, a•• with respect to their Souls, are raised up, and ascended, and are with God and Christ in Heaven, yet as to their Bodies they are a••leep, and have not attained to the Resur|rection of the Body; for if they had attained to the Bodily Resurre|ction,

Paul would not have writ of them by way of Prophecy, in the future, or time to come, saying, The dead in Christ [shall] rise first, to wit, at the Voice of the Arch-Angel and Trump of God. Now ••hat this Trump or Trumpet is, both Paul and Iohn declare, and the time about which it is to sound, 1 Cor. 15.52. In a Moment, in the Twinck|ling of an Eye, at the last Trump, and the Dead shal be raised Incorrupt|ible, and we shall be changed, compare with Rev. 11.15, 18. And the seventh Angel sounded, (which seventh is the last Trumpet) & v. 18. Thy Wrath is come, and the Time of the Dead, that they should be judged, and that thou shouldest give Reward unto thy Servants the Prophets, and to thy Saints, and to them that fear thy Name, both great and small. And be|cause Paul, 1 Cor. 15. layeth down Christs Resurrection from the dead as the ground why true Believers, which are his Members, shall attain to the Resurrection of the•••• Body, it manifestly appeareth that they are to attain unto it at the end of the World, or at the last Trumpet, as is above-mentioned (yet it may well be allowed that some did at|tain to the Resurrection of the Body immediately after Christs Re|surrection, according to Mat. 27.52, 53. And the Graves were opened, and many Bodies of Saints, which slept, arose, and came out of the Graves, after his Resurrection, and went into the holy City, and appeared unto many) and therefore the deceased Saints have not generally attained to the Resurrection of the Dead, as touching the Resurrection of the Body, but do wait for it until the sound of the last Trumpet. Nor did any of the Saints attain to the Resurrection of the Body before Christs Body rose from the Dead, because he is expresly called, The first be|gotten from the Dead, and the first Fruits that goeth before the Harvest; and therefore none did attain to the Bodily Resurrection before him, neither Enoch nor Elias, for though they were taken up, yet it is not said, they had attained to the Resurrection of the Dead; it only im|plyeth some peculiar Priviledge, that they did not taste of Death, as other men; and the like may be said of Moses, whose Body was more pure and excellent than that of other men, and therefore Michael the Angel did contend with the Devil about the Body of Moses, and would not let him touch it, as being more excellent, therefore it is said, God buried him in the Valley of Moab, over against Beth-peor, the which words contain a great Mystery in them. Moreover, it is very plain from Scripture, that the deceased Saints, who lived from the begin|ning of the World, although their Souls and Spirits did ascend unto

God and Christ in Heaven, yet waited for the Resurrection of the Body, and that more abundant Glory that should follow thereupon; for it is said, Heb. 11.13. These all dyed in Faith, not having received the Promises, but ha••••ng seen them afar off, and were perswaded of them, and embraced them, &c. And v. 39, 40. All these having obtained a good Report through Faith, received not the Promise, God having provided some better thing for us, that they without us should not be made Perfect. Now what this Promise is, is clear from vers. 35. And others were tortured, not accepting Deliverance, that they might obtain the better Resurrection, which is the Resurrection of the Just, that is better than the Resur|rection of the Unjust. Now if some say, the Promise they waited for was Christs coming in the Flesh: I answer; As it was in part, so it was not only that, but all that Felicity & Happiness that should come unto them by the Coming of Christ in the Flesh, and his Death and Resur|rection, to wit, the perfect Victory over Death, which is not fully obtained until the Mortal put on Immortality, and the Corruptible put on Incorruption, as it is written, 1 Cor. 15.54. So when this Cor|ruptible shall have put on Incorruption, and this Mortal shall have put on Immortality, then shall be brought to pass the saying that is written, Death is swallowed up in Victory, O Death, where is thy Sting! O Grave, where is thy Victory, &c! And the very first Promise that God gave to Man|kind after the Fall, did relate to this Victory over Death, That the Seed of the Woman, (which is Christ Jesus) should bruise the Head of the Serpent; for though the Head of the Serpent was inwardly bruised, as in respect of the inward Redemption, Salvation and Deliverance of the Souls of all the faithful in all Ages of the World, both before and after Christ came in the Flesh, yet until they attain to the Resurrection of the Body, the Head of the Serpent is not in all respects bruised, be|cause the last Enemy that is to be destroyed is Death, who is not fully destroyed until the Bodies of the Saints be raised from Death; for by Adam's Fall, Death both of Soul and Body came upon him and his Posterity, and by Christ's Death and Resurrection, to all who sincerely believe in him, and obey him, that two-fold Death is removed, the Death of the Soul through Faith in him, and that inward quickening, and being raised with him who is the Resurrection and the Life, now in the Mortal state, but the Death of the Body at the Resurrection of the Dead; see this twofold Resurrection, the one of the Soul, the other of the Body, expresly mentioned Iohn 4.25, 28.

Now those who say, The faithful immediately after Death receive the Resurrection of the Body, and all that fullness of Glory and Happiness that they are 〈◊〉〈◊〉 expect forever, as they overthrow a principal Article of the Christian Faith, touehing the Resurrection of the Dead, so they over|throw that other great and principal Article of Faith touching that great Day of Iudgment (by overthrowing I m••••n only contradicting, for Error cannot overthrow Truth) that is to be in the end of the World, called in Scripture, The Last Day, The Great Day, and That Day, by way of distinction from all other dayes, and which is fre|quently mentioned in Scripture; for if all men, both good and bad, receive their Resurrection Bodies immediately after Death, and all that they are to expect forever, there is no occasion for a Day of Judg|ment in the end of the World, for that is prevented by what cometh to pass immediately after Death, according to this absurd Opinion. And as concerning that great Day of Iudgment to come, Christ doth plainly declare, Mat. 24.30, 31, & 36. But of that Day & Hour know|eth no man, no not the Angels in Heaven, but my Father only. And Mark 13.32. But of that Day and Hour knoweth no Man, no, not the Angels which are in Heaven, neither the Son, but the Father; which is to be understood of Christ, the Son, as Man to whom then it was not known; the which Day and Hour cannot be the time immediately after mens Decease (for when men dye, the day of their Death is commonly known) for though after Death there is a Judgment that followeth to every one, according to Heb. 9.27. yet that is not the great and last Judgment, nor universal, but particular. And of this last day Christ said, Iohn 6.40. And this is the Will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting Life, and I will raise him up at the last day: Note, He doth not say, I will raise him up in the Body immediately after Death, but in the last Day, to wit, in the end of the World; and with respect to this Martha made a good Confession of her Faith, touching the Resurrection of the dead, saying. I know that he shall rise again in the Resurrection, at the last day; the which Christ doth not in the least contradict, but opened a furder Mystery unto her, to wit, That he was the Resurrection and the Life, he that believeth in me (said Christ) though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never dye. And because he was the Resurrection, to wit, the Author of it, therefore he could and would raise Lazarus, her Brother, from the dead at that time; which yet

was not the Resurrection in the last day; for he was but raised at that time a mortal man, to dye again. And whereas Christ said, That he who believeth in him, shall never dye, containeth a great and most com|fortable Mystery, to wit, that neither the Souls nor Bodies of true be|lievers strictly dye; their Souls sleep not, but are awake, and their Bodies, though they sleep, dye not, and their sleep is not the sleep of Death, strictly taken; and therefore Christ proved against the Sad|duces the Resurrection of the dead, from the words of God to Moses, I am the God of Abraham, Isaac and Jacob, and God is not the God of the dead, but of the living; and therefore nothing of these holy men were strictly dead, neither their Souls nor their Bodies; for even their Bodies did but sleep, as when the Body of a Man sleepeth, that is not dead; for the Bodies only of such dye, in the worst sence of the word Death, who dye in final Unbelief and Impenitency, On whom Death feeds, and whose Iniquities are upon their Bones, and whose Bodies are called the Carkases of them that have transgressed against the Lord, whose Worm dyeth not, and their Fire goeth not out; Psal. 49.14. Ezek. 32.27. Isa. 66.24. But as concerning the dead Bodies of the Saints and true Be|lievers in Christ Jesus, it is prophecyed, Isa 26.19. Thy dead, my dead Body shall arise (so the Hebrew hath it) awake and sing, ye that dwell in the Dust, for thy Dew is as the dew of Herbs, and the Earth shall cast out the Dead. By which words it is plain, that Christ owneth the dead Bodies of his Saints to be his dead Body, as Members of him, their Head; And to this doth Paul's Testimony most evidently agree, and seemeth to point at it, 1 Cor. 6.13, 14, 15. Meats for the Belly, and the Belly for Meats, but God shall destroy both it and them; now the Body is not for Fornication, but for the Lord, and the Lord for the Body, and God hath both raised up the Lord, and will also raise up us by his own Power; Know ye not that your Bodies are the Members of Christ, &c? Where note these particulars, 1st. That Paul distinguisheth betwixt the Belly and the Body, saying, God will destroy the Belly, but he doth not say he will destroy the Body; for seeing after the Resurrection of the dead men shall need none of the Meats of this corruptible World, nor shall they need a Belly to put them in, as Guts & Draught, or any gross parts, as men now have. 2dly. That he saith, The Body is for the Lord, and the Lord for the Body; Now how is that to be understood but thus, That the Body is the Lords, & he hath bought it, together with the Soul, to be his Temple and Habitation; and as while in the

mortal state he dwelt in it, so he will again after Death raise it up, and dwell in it forever. 3dly. That Paul proveth that the Lord will raise up the Body of every true Saint and Believer, because God hath raised up Jesus in Body, and therefore he will raise up all you that be|lieve in Jesus. 4thly. And that because their Bodies are the Members of Christ, and it is most absurd to think, that any of Christs Members should Perish. 5thly, That he enforceth it as a strong Argument and Motive to perswade men, professing Faith in Christ, not to defile their Bodies with Fornication, because they are the Members of Christ, and the Members of Christ are not to be made the Members of an Harlot: Where it is also to be well noticed, That he doth not speak here only of the Soul, but of the Body, and therefore both Soul and Body be|long to Christ, and they are his purchase, and therefore he will inherit them forever, for indeed, though the Soul be the most principal part of a Man, yet it is not the whole Man, the Body is also a part of the Man, & Christ doth save, wash & sanctifie Spirit, Soul & Body of Man, according to 1 Thes. 5.23. And the very God of Peace sanctifie you w••o••y, and that your whole Spirit, Soul and Body be preserved blameless unto the Coming of our Lord Iesus Christ. And as here, so else-where, the Scrip|ture distinguisheth betwixt the Spirit and Soul in Man, but how they are distinguished, I shall not digress at present to demonstrate; let it suffice to say, that frequently also the Spirit is included within the term or word Soul, as also Mind, so that the Mind, Spirit and Soul are com|monly called Soul in Scripture, & especially where Christ mentioneth the essential parts of Man, to be Soul and Body, saying, Fear him that can cast both Soul & Body into Hell Fire; which doth plainly hold forth, that not only the Souls, but the Bodies also of wicked Men shall suffe•• the punishment of Hell Fire; and therefore both the Souls & ••odies o•• the Righteous shall be glorified and rewarded with Everlasting Happi|ness; for it best suits with the Justice and Bounty of God, that as the Saints have serve God with the whole Man, both Soul and Body, so they should be rewarded in the whole Man, both Soul and Body; and the Wicked that have sinned with the whole Man, without Repentan•••• should be punished in the whole Man, both of Soul & Body; and to pu•• it out of all doubt, the Scripture hath plainly determined it. And tha•• Iob had a stedfast and firm belief of the Resurrection of his Body afte•• Death, is clear from his words, Iob 19.26. And though after they hav•• destroyed this Skin, yet in my Flesh, or out of my Flesh, I shall see God, so th••

Hebrew, to wit, Christ, (who is God) in the Nature & Body of Man, this was his Faith that he should see the Man Christ in his glorified body at the Resurrection of the dead. Where Note, That he di|stinguisheth betwixt Flesh and Skin; so that though the Skin, i. e. the gross material and drossy part be consumed in the Grave, yet there is a noble pure part, that is the true Body of Man, that is not consumed, but remaineth, & that shall be raised up again, not gross material flesh, but even the Resurrection Body may in a Scripture sence be called flesh, in a more excellent sence than that vulgarly unstood, as Pa••l said (treat|ing of the Resurrection) All flesh is not the same flesh, but there is one flesh of Men, another flesh of Beasts, &c. which containeth in it a great Mystery, even as touching the Resurrection; for by the Fall of Adam men have got a perishing corruptible drossy & dark Body, like to that of Beasts, though still more excellent; so that sin hath greatly defaced the glory of man both in Soul & Body, & made him like to the beasts that perish; but within this brutal skin of the gross Body that rotteth in the Grave, there is lodged the true Body of Man, that corrupteth not; and the gross skin or whole part is no essential part of the true Body, more than Dross is a part of the Silver or Gold that lyeth hid or obscured within it, or the Husk is a part of the Kirnel of Corn that lyeth within it, or the skin that dimeth the sight of the Eye, is any part of the Eye; but at the Resurrection of the dead, nothing of the drossy part, that is brutal, shall arise, but only that which is proper to Man, as Man, to wit, such as Adam had before the Fall. So, the Flesh that is gross, mortal and corruptible, is not that Flesh that shall be raised up immortal and incorruptible; for the word Flesh is taken sometimes in Scripture, as well as Body, in a very high sence, where it is said, Vnless ye eat my Flesh, &c. and All Flesh shall set the Salvation of God; and I will give them Hearts of Flesh.

••••ving thus at large proved, that the Saints do not immediately after Death receive the Resurrection of the Body, but that they gene|rally wait for it, to receive it at Christs Coming, when he shall appear in his glorified Body; It doth most necessarily follow, That the Re|surrection of the Dead, as it is commonly understood in Scripture, is a real joyning & re-uni••ing together the Souls and Bodies of the Saints, by the Power of Christ, at the Time of the Resurrection, after they have been so long seperated asunder; for why is the Resurrection of the Dead delayed for so many Hundreds of Years, since the Fathers fell

asleep, if the Souls of Men are not to receive their Bodies, and put them on again, which they put off when they dyed: If they have no|thing to put on, there is no Resurrection to be expected; but if they have something that they wait to put on, what is that, but the same Body for substance which they did put off, excepting the drossy and husky part, which is no proper part of Mans Body, & therefore doth not rise with the Body, but is dissolved into Earth & Ashes, and after that springeth up into Grass, and other Vegetables, as other common Earth doth; for if the Body they are to put on at the Resurrection is altogether to be another Body in substance & essence, or first Principle, this would not be a Transmutation of the Body, or Transformation, but a Commutation or Exchange of one thing for another, as when a Man changeth Copper for Gold, and layeth down a great lump of Copper, and taketh up a little piece of Gold; but such Change as is a real Transmutation or Transformation, is, when the Substance or first Principle or Essence remaineth the same, it is changed in Form and Mode, or in Manner and Quality, as when Sand and Ashes is turned into clear Glass, and a heap of Wood by burning is turned, for most part into Air and Sulpher, the Ashes, which are the drossy part, that remaineth, being but a small part of the Wood; or, as suppose such a thing possible, when Lead or Quick-Silver is transmuted into Gold: And that the Change of the Body at the Resurrection is not a Commu|tation of one thing for another, differing in Substance or Essence, but a Transmutation or Transformation, as aforesaid, is clear from the Greek, word, Phil. 3.21. 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, that properly signifieth, shall Transform; and therefore the Change of the Body at the Resurrection is a Transmutation or Transformation, the drossy part being seperated, even as when the Soul or Mind of Man is renewed, cleansed and sancti|fied, the Soul remaineth the same in substance or beeing, but is migh|tily changed in Condition, Manner and Qualities, and a great deal of dross & filth of unclean Spirits is seperated from it; & therefore when the Apostle Paul cometh to give an account of the Manner of the Resur|rection Body, he proposeth the Question thus, How are the dead raised, and 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, i. e. with what Quality of Body do they come? (not quo Corpore, sed quals corpore) and so he proceedeth to answer, Thou Fool, that which thou sowest is not quickened, except it dye, 1 Cor. 15.36. Now he saith, thou fool, as charging such to be foolish who did not learn the manner of the Resurrection Body from the Seed that the Husband|man

soweth in the ground, after that he hath opened it; for every Husband-man that soweth Seed in the ground expecteth that his Seed will rise, otherwise he would not sow it; for he that soweth, soweth in hope: Now all that is sown doth not rise, for the husk and skin or drossy part riseth not, but lyeth in the Earth, as may be seen in many Grains, but the Kirnel or true Body of the Seed riseth, after Putre|faction, the which Putrefaction is to the end that the impure & drossy part may be seperated from the pure and noble part, that so it may rise and encrease. And therefore according to the similitude of a grain of Corn, given us by the Wisdom of God in Scripture, the true Body of Man that shall arise at the Resurrection of the Dead, lyeth hid (in|visible to our gross and carnal Eyes, within that visible gross appear|ance of Flesh and Blood, even as the Kirnel of a Grain of Corn lyeth within the Husk, or as the precious Gold lyeth within the course and gross Mineral or Mine, until the pure and precious Mettal be seperat|ed from the Dross. And because this Seperation betwixt the pure and noble part, and that drossy part in Mans Body, is not immediately effected, therefore some Time is requisite after Death to effect that Seperation in the Grave, the measure of which Time I will not deter|mine; and when that Seperation is made, the Body remaineth and is lodged by the divine Providence, that giveth to every thing its proper place, as in a certain invisible Grave or Sepulchre, that was mysteriously figured by the burial place, called Machpelah, that signifieth a double or twofold Cave or Sepulchre, which Abraham purchased from Ephron the Hittite for four hundred pieces of Silver, Gen. 23. the which as it was litterally true, so is an Allegory, as divers Mystick Writers observe, and pointeth at the Mystery of the Resurrection Body out of the my|stical and invisible Machpelah or Sepulchre in Hebron, in the Land of Israel, figuratively and mystically understood; for Ephron signifieth the Dust-eater, and by 400 pieces of Silver, i. e. by so many Virtues (sig|nified by Silver) this most excellent Burial-place is purchased from Ephron; but he who hath not these Virtues cannot have the Priviledge to be buried in this most excellent place (which was in Hebron, that in Hebrew signifieth bordering or joyning, therefore it is said to be in the end of Ephron's field) and who cannot be buried there for lack of these Virtues, an Vntimely Birth is better than he, as the holy Scriptures de|clareth, Eccles. 6.3. for it is no such Misery nor Unhappiness not to have an outward and visible Sepulchre, which many of the dear Chil|dren

of God have not had; but surely they have this other more excel|lent burial in the mystical Land of Israel, where all the dead Bodies of the Saints shall he raised up, and stand with the Lamb upon Mount Zion, to wit, not the litteral Zion, but the mystical.

But whereas some Object, How can these 490 pieces of Silver (signi|fying so many Virtues) be paid to Ephron, the Dust-eater, if Ephron be the Devil, to whom it was said, Dust shalt thou eat? I Answ. Things spoke by way of Allegory & Parable, are not strictly to be understood in every Circumstance; but the design and intent of the Parable is principally to be minded, as in the Parable of Christ concerning the Seed sown in the High-way, which Seed Christ expounded to be the Word, and the Fouls that picked it up to be the Devil, and yet it can|not be said, that the Word of God is the Devils Food; but the design and intent of this Parable is to show, that the Bodies of all Saints, who have these Virtues, signified by 400 Pieces of Silver (the Number 400 being produced of 4. answering to the four elemental Principles or Qualities of the Body) and the Number 10. answering to the Ten Commandments of the Law, and that again multiplyed by other Ten, because every one of the Ten Commandments may well be understood to be branched forth into other Ten) are not under the Power nor in the Possession of Ephron, but are the Lords, and that therefore they shall be raised up by him to Life Everlasting.

Now some of the Iews carnally understood, That the Bodies of the faithful, who are 〈…〉〈…〉, shall all rise in the outward Land of Israel, and therefore 〈…〉〈…〉 earnest to have their Bones carried thither to be buried; but they are confuted by the more intelligent of their own Writers, called Mysticks, who by the Land of Israel, where all the Saints shall be raised up, do not understand the outward Land of Israel, but another Mystical Land of Israel, whereof that outward Land was but a figure, even that called in Scripture, The Land of the Living, which is that New Earth wherein the Righteous shall dwell, that is no Part of this visible Glob, but yet near to it. And that Ioseph gave charge concern|ing 〈◊〉〈◊〉 Bones to be carried to the Land of Israel, as outwardly, was but a figure & type, holding forth his Faith concerning the Resurrection of the Dead. Hence it doth appear, that the Graves that shall be opened at the Resurrection of the dead, are not any visible places on this Glob of the Earth, but certain invisible places to our carnal Eyes, where they are lodged by the All-wise disposing Providence, until the

time of the Resurrection. And thus commonly men have two Graves, the first given them by men, until the Seperation be made betwixt the Kirnel and the Drossy part, by Putrefaction (as suppose after a Year, or more or less) the second given them by God, who probably may use the Ministry of Angels therein (see Iude 9.) even as it is said, That Lazarus, after he dyed, was carried into Abrahams Bosom, viz. his Soul, and so, why not also his Body into Abraham's Sepulchre, mystically un|derstood? And these Graves, Iob seemeth to understand, where he says, The Graves are ready for me, cap. 17.1. But here I desire the Reader diligently to mind, that what is said of the Drossy part be|longing to mens Bodies, called by Paul, Corruption, 1 Cor. 15.50. is no wise to be understood of the Body of Christ, which had no such part in it, but was altogether most pure, and saw no Corruption; & there|fore when the Sepulchre was looked into, nothing was there to be found, but the Grave Cloathes.

And whereas Paul saith, Thou sowest not that Body that shall be, and God giveth a Body as pleaseth him, yet it is to be observed, that he saith, God giveth to every Seed his own Body; for it is granted, the Body is not the same in Condition and Quality, or manner of Being, but wonder|fully changed, as to that; yet the same for substance, the drossy part being excluded. And it is not to be denyed, but as the Seed of Corn that riseth, getteth many additional parts to it of a new Body, whereby it is multiplyed into many Grans, so the Resurrection Body hath also that which is added unto it of that excellent Earth, out of which it ariseth, which is not this visible Earth that we tred upon, but far more excellent, the Dust whereof is Gold, and the Stones of it Saphires, Iob 28.6. compar'd with Rev. 21.21. And as the Body of Man at first was made of such excellent Dust, in Hebrew call'd Apher or Opher, so it shall be made up again of the same.

And lastly, As concerning the Re-uniting or joyning again together the Souls and Bodies of the faithful at the Resurrection, that place in Acts 3.••••. seemeth to point unto, where it is said, When the Times 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, i. e. of Re-animating, or Re-animation shall come, viz. that the Soul shall again animate the Body; for as 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, signifieth the Soul its leaving the Body, Acts 5.5. by the same reason 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, signi|fieth, the Soul its returning to animate the Body at the Resurrection of the dead; therefore the Time of Re-animation is said to come from the face or Person of the Lord; the Greek word 〈in non-Latin alphabet〉〈in non-Latin alphabet〉, there used, signifieth either Face or Person.

But against the Doctrine of the Resurrection, as here delivered and opened by plain evidence of holy Scripture, and in Scripture words & terms, to which it is only safe in this, and in all other things, to keep close, some will be ready to Object, First, That the Body is a thing alto|gether void of Life and Sence, and doth not live at all, but only the Soul it is that liveth in the Body, and therefore the Body is no part of the Man, nor doth it deserve any Reward or Punishment, because it is a meer dead thing, and without all sence, or perception, even when the Soul is in it.

To this I Answer; That the Body is a dead thing, and without sence, when the Soul is in it, is a false Assertion, and contrary both to Scrip|ture and our own Experience; for said Christ, Fear not him or them that can kill the Body, &c. and if the Body can be killed, it had Life before it was killed. And though that Doctrine, That the Body is without all sence, or perception, or life, even when the Soul is in it, be taken up by some called Philosophers, yet it is extreamly irrational, and contradict|ed by others of more sollid Judgment in the Knowledge of Natural Things. But on the contrary, seeing the Body hath its proper Life & Perception, after its kind as the Soul hath, and is, as it were married to the Soul, while the Soul liveth in it it is most suitable t•• the divine Goodness and Justice to Reward the Body, together with the Soul, and joyn them together in a happy Bond of Union, that shall never any more be loosed; and that a Man's Body is related to his Soul, as the Wife to the Husband, is plain from Paul's Doctrine, who said, Let a man so love his Wife, as his own Flesh. And though at the Resurrection there shall be no Marrying nor giving in Marriage, nor carnal begetting of Chil|dren, yet a more excellent Union shall be witnessed, than that of Mar|riage, by those at the Resurrection, who shall be found worthy of it, Ephes. 5.31, 32. compared with Gen. 2.24.

2dly, Some will object, That according to the Iudgment of those called Philosophers and Enquirers into Natural Mysteries, the Body of Man when he liveth, is oft changed and renewed in all its parts, and that within a Year, (as some think) and less, as others think; and if so, every man that hath lived to Mans age, hath had many Bodies; and which of these shall be his Resurrection Body?

But to this it is easily Answered, That allowing there is a great Change or renewing of the gross material and visible parts of Man's Body, yet the Radical Body, or Radix and principal Substance of the Body remaineth the same, and is of a durable and lasting Nature; and

though it may be encreased in Man while he liveth, yet it is not dimi|nished, nor the parts of it seperated asunder. And though Man-eaters may eat the gross part of Mans Body, yet that more subtil and invisible part they cannot; nor can that which belongeth to one be given to another; hence by way of Allegory and Metaphor, it is called Bone in Scripture, Isa. 66.14.

3d Object. That there seemeth not any thing in the Body of Man that is such a Noble Essence, and is capable of so great a Change, as the Glory of the Resurrection Body doth amount unto; for what else is the Body of Man beside the four Elements of Fire, Air, Water and Earth, or as the Chymists say, Sulphur, Mercury and Salt, which is also in the Bodies of all Vegetables, and Annimals, yea, and Minerals and Mettals also?

To this I Answ. That not only the Body of Man, but also in all the Inferiour Creatures, there is a noble Essence that is corporeal or Bodily, far more excellent than that which is sensible or perceptible to our gross Senses; but there is this difference betwixt that noble part in the Bodies of Men, viz. good Men, and that which is in all the Bodies of Inferior Creatures, as Vegetables, Annimals, Mettals, that it lieth in these inferior Bodies still mingled or mixed with the more gross parts, in more or less; and therefore nothing in the Body either of Annimal, Vegetable or Mettal, attaineth to its Resurrection, or Clarification & Perfection, but in Man, and that only in a good Man; and therefore the i••ferieur Creatures, by a sort of innate appetite and desire, incline to be joyned unto Man, as their Head, and to be his food, that so they may attain to their Perfection and Restoration in him, which they cannot attain unto otherwise. And as there is a Noble Essence in the Bodies of good Men, that lyeth hid within the shell of the gross Body, so no doubt there is another Ignoble Essence in the Bodies of Wicked Men, that also lyeth hid within the shell of the gross Body, that is exceeding dark and filthy, and of a hellish Quality, that shall be their Resurrection Body unto Damnation. Moreover, Paul treating of the manner of the Re|surrection, saith, That is not first which is spiritual, but that which is An|nimal (see the Greek) As it seemeth to have a relation to mans first Condition before the Fall, so to his Condition at the Resurrection of the Dead, when that which is Annimal shall be made Spiritual; and when we have born the Image of the Earthly, to wit, of Adam, as he was be|fore the Fall, afterwards we shall bear the Image of the heavenly, to wit, of Christ, the second Adam, that never fell.

If any think these Answers too Philosophical, and reaching too far into the Wisdom or Knowledge of Natural Things, let them consider▪ that the Objections raised (which are common in the Mouthes of Un|learned Men) gave the rise to them; and indeed none are more ready to set up themselves to be Judges in the greatest Mysteries of Natural Things, than such who are most ignorant in them; and while they openly cry out against the Knowledge of Natural Mysteries, yet they will presume to determine concerning them.

And to conclude this weighty Matter, Although there is no great Knowledge in Natural Things required in men to be good Christians, and that men may be good Ministers of Christ, who have not much Knowledge in the Mysteries of Nature, and especially who have but little that cometh to them by humane or natural Learning; yet seeing Natu••e it self, and all Natural Things are of God (for all is of God that can be named, sin only excepted and have him to be their Author, and that the invisible things of God, even his eternal Power, and Wisdom, and Goodness, and Iustice, &c. are clearly to be seen in the things that are Na|tural; it is a worthy and commendable thing in all Christians, and especially in these who are Teachers of others, to have some good de|gree in the Knowledge of things both Spiritual and Natural; for as there is a great Analogy and Harmony, yea, and Unity betwixt them, after some sort, so the Knowledge of the one hath a great Analogy and Harmony, yea, and Unity with the Knowledge of the other, and a great degree of spiritual Knowledge doth greatly conduce to the ob|taining a good degree of the Knowledge of Natural Things; and the Knowledge of Natural Things, duely and soberly improved, and being sanctified, is subservient to the Knowledge of Spiritual Things, as the Hand-maid to the Mistress. And there is a divine and spiritual Know|ledge of Nat••ral Things and Mysteries, that Men have been taught by the Spirit of God, who is the Author of Nature, and God of Nature as of Grace, as is evident from Moses, Iob, David, Solomon, and the Prophets and Apostles; for though divers of the Prophets, and most of the Apostles had little of that called humane Learning or Education, yet that divine Spirit that was plentifully given unto them, did not only impart unto them great Knowledge of spiritual Mysteries, but even of Natural also, as is manif••st to all such who do impartially read, and well consider the holy Scriptures, and have that Gift of Discretion and Understanding given them of God to see what excellent Things of

Truth, even in Naturals, as well as in Spirituals, are there wrapt up, tho' the main design of the holy Scriptures is to teach men the things that concern their spiritual State & Happiness in the World to come; what it treats of Natural things being occasional, and in subordination unto the other.

And here Note, That whereas it is commonly supposed, that the inward quickning and raising mens Souls from the Death of Sin to the Life of Righteousness, is that first Resurrection, mentioned Rev. 20.4, 5. but let the place cited be well considered, and it will be found, that not the quickening of the Soul or inward Man unto God, but the living again of the Saints at the Resurrection of the Dead, in their Resur|rection Bodies, is that first Resurrection. And that it is said, Blessed and Holy is he that hath part in the first Resurrection; this is most true, for every one of the faithful hath already, even at present, a part or right in that first Resurrection, but they get not the actual Possessi••n of it un|til the Resurrection of the Dead, even as many Men have a Right in an Estate of Land, who yet have not the actual Possession of it. And it is called the first Resurrection, because the Resurrection of the Just shall be first in Order before the Resurrection of the U••just, the one pre|ceeding the other a Thousand Years, as Iohn hath plainly declared, They lived and reigned with Christ a Thousand Years, but the rest of the Dead lived not again until the Thousand Years were finished, this is that first Resurrection, (so the Greek) Rev. 20.4, 5. Therefore if any will say, The rising or renewing of the Soul by Conversion, is [a] first Resurrection, I will not contend, but it is not That first Resurrection, mention'd Rev. 20. where only, and no where else in all the Scripture that manner of Speech or Phrase is to be found. And that the Resurrection of the Just doth preceed or go before the Resurrection of the Unjust, is clear from divers other places of Scripture in the New Testament, as 1 Thes. 4.16. The dead in Christ shall rise first; See, here is the first Resurrection. And 1 Cor. 15.22. So in Christ all shall be made alive, but every man in his own Order, Christ the first Fruits, afterwards they that are Christs at his Coming; then cometh the End, viz. after the Thousand Years are ex|pired, when the Wicked shall be raised up to Judgment, and when he shall deliver up the Kingdom, viz. not only his present inward and spiritual Kingdom in the Saints, but also his Kingdom of the Thou|sand Years over all that dwell upon the Earth, in order to reign Eter|nally with the Father in the Heavens, where all the Saints shall be with

him forever; for though his Kingdom here upon Earth be a Thousand Years, wherein Sathan shall be bound, and there shall be none to hurt nor destroy all that time, yet it shall be forever in Heaven; for he shall reign forever and ever, and of the Increase of his Government there shall be No End, as the holy Scriptures declare.

And as to the last of these four particulars above-mentioned, viz. That t••ey who are perfectly sanctified already, are fully come to the New Heavens and the New Earth, &c. Which is a very gross Mistake, and Contradictory to the holy Scriptures; for however that the great in|ward Change and Work of Conversion, may by way of Analogy be be called, the New Heavens and the New Earth; yet it is most evident from Scripture, that the Apostles, after they witnessed that inward Change and Work of Conversion, as much as any ever could or can pretend unto, or rather more, yet declared their Faith and Expecta|tion of That New Heavens and New Earth, as a thing not then come, but to come, as Peter said, 2 Pet. 3.13. Nevertheless, we, according to his Promise, look for New Heavens and a New Earth, wherein awelieth Righteo••sness. Note, He doth not say, we already are come to it, but we look for it; and this is that World to come, Heb. 6.5. and New Heavens and New Earth, mentioned Rev. 21.1. the which, when come and witnessed, shall be such, that there shall be No more Death, nor Sorrow, nor Crying, neither shall there be any more Pain, for the former things shall be passed away, vers. 2, 3, 4. for th••s is the state of the Saints after they are ••aised up in Immortal Bodies to live and reign with Christ: And though the Saints thus raised in Immortal Bodies, shall appear to Men living in Mortal Bodies on Earth, yet they shall need nothing of this Earth that we walk upon; for the New Heavens and the New Earth shall afford them all things.

And whereas it is the Opinion of some, That the New Heavens and the New Earth, that are promised to the Saint••, who shall attain to the Re|rection of the Dead, are no other than the visib•••• Heavens that we see with our gross carnal Eyes, and the visible gross Earth that we walk upon; and that this visible Fabrick of the visible Heavens and Earth, by Conflagration or being set on fire, shall be melted or changed into a Transparent and Chri|staline Form or Appearance. Or, as others suppose, The visible Heavens and Earth shall only be changed into better Qualities, so 〈◊〉〈◊〉 the Heavens shall give more kindly and favourable Influences to nourish and preserve the Life of

Men and Beasts, by the Blessing of God, and the Earth shall be made much more Fruitful. But none of these Opinions sufficiently reach the Truth; for as concerning the Conflagration or setting on fire the visible Fabrick of Heaven & Earth, as there is good ground from Scripture to believe that such a thing is to come to pass, yet it is not agreeable, but con|trary to Scripture to believe it will come to pass before the Thousand Years; for tho' before the Thousand Years begin there will be great and dreadful Judgments of God poured forth upon the World of the Ungodly, by Earth-quakes, Tempests, Inundations, Famine, Sword, and Fire from Heaven on particular places, and Plagues of many sorts, as the Scriptures declare, and Christ hath expre••ly fore-told, yet the Vni|versal Conflagration of the visible Heavens and Earth is not to be untill the Thousand Years be expired, when Satan shall be let loose again, and Gog and Magog shall gather themselves together (out of the four Quarters of the Earth, the Number of whom is as the Sand of the Sea) to Battle against the Saints (to wit, not the raised Saints who shall have put off the Mortal Cloathing, and put on the Immo••tal, but such as sha••l be found living in mortal Bodie••) and even shall fire come down from Heaven and destroy them, and that fi•••• 〈◊〉〈◊〉 cause that general Con••lagration, mentioned in Peter, 2 Pet. 3.••••, 1••. and in divers other places of Scripture and that shall be the ••ime when the Wicked sha••l be raised up, and have the Judgment or Sentence of Damnation passed upon them; and then shall Death and Hell be cast into the Lake of Fire, and and whosoever was not found written in the Book of Life, Rev. 20.15.

But whether that Universal con••lagration sha••l change the whole Fabrick of this visible Heaven and Earth into a Transparent or Chri|sta••line Form, or Solar Substance, so as to be like another Sun for Light and Brightness, as some think, I see no ground of Probability for it, from the Scriptures; let it therefore su••fice us to believe, that as no|thing of the Substance of Heaven or Earth, that God hath created, shall ever be annihilated or turned into Nothing, (but only shall be changed, and by that change be meliorated; for the whole Creation groaneth and is in pain to be delivered from the Vanity it was subje••ted unto, and will be delivered, as the Scripture declareth) so the manner of that change shall be such, as the divine Goodness and Wisdom shall see most convenient for his own Glory, and the good of his Creatures.

And though there is good ground from Scripture to believe, that all the time of the Thou••••nd Years the visible Heavens and Earth shall,

remain visible, as they are, and there shall be a Continuation of the Course of the Movable Stars, and Day and Night, at least as things were after they were made and set in order, and that by the singular b••essing of God the Heavens shall give more kindly and favour|able Influences to the Earth, and to all mortal Creatures, whether Men, Beasts or Vegetables that shall live on it; yet this so g••eat change shall not make that the visible Fabrick of Heaven and Earth shall be that New Heavens and that New Earth, that the Scripture, by way of Prophecy doth declare shall come; for, 1st. Only Righteousness shall dwell in that New Heavens and New Earth, and only Rig••teous and Holy M••n, as Peter hath declared, 2 Pet. 3.13. for that New-Earth is that Land or Earth that God hath promised in the 5th Commandment, To give to them that shall obey him, which is called by Paul, The first Commandment wit•• Promi••••; and that is th•• Earth or Land that is promised to the faithful, Psal. 37.3. Trust in the Lord, and do good, so shalt thou dwell in the Land, (Heb. Earth) And v. 22. for such as be blessed of him, shall in|herit the Earth. And v. 34. Wait on the Lord, and keep his Way, and he shall exalt thee to inherit the Earth. And this New Earth is called, Prov. 8.20. The highest part (Heb. Head) of the Dusts of the World; and Isa. 58. And the High Places of the Earth. All which cannot be understood of any vi••ible high places of the Earth; for the Earth, together with the Sea, is a ••ou••d Glob, and one place of the Earth is so little above ano|ther, as to say the visible Mountains, that they scarce deserve to be ca••••ed the hi•••• or highest part of the Earth, being but like the Moles on the f••ce ••r skin of Mans Body; for few Mountains on Earth reach a|bove the perpendicular height of a Mile or two, and to be sure none in the Land of Iudea did reach near so far; and beside, what is there of great worth or excellency on any visible Mountains on Earth, more than on the Plains, to answer the substance of these excellent Promises? And therefore by the Earth and high places thereof, (in these places of Scripture) cannot be understood any part or parts of this visible Earth, but another Earth that is far more excellent, that is invisible to our gross and carnal Eyes, because of the Purity and Glory of it. And that it is call'd, Prov. 8. The Head of the Dusts of the World, doth plainly point at the excellency of it; for as Man is called in Scripture, The little World, and the Whole Creature, so the World may be called, and is so called by some, A great Man; now though the lower parts of this great Man (i. e. the World) are visible to our carnal Eyes, yet the

Head or chief Part of it is invisible to us, and will be until we attain to our Resurrection Bodies, but with Eyes suitable to our Resurrection Bodies, we shall both see it, and find our selves in it, and be real In|habitants of it. And though in Scripture the word Land or Earth, figuratively at times may be applicable to Christ the living Word, as he feedeth and nourisheth the Souls of the faithful, even as the com|mon Earth feedeth our Bodies; yet it ought also to be granted, that it ha••h a reference to a certain Place or Region above the Globe of this visible Earth, whither the Body of Christ is ascended, & whither the Bo|dies of the raised Saints at the Resurrection of the Dead shall ascend.

But 2dly, That New Heavens and New Earth that is to come shall remain, and never cease, nor come to wax Old, as is clear from Isa. 66.22. but this visible Earth and Heavens shall not always remain, ac|cording to their present Condition; for it is prophecyed concerning them, That the H••avens, even the Heavens shall wax Old as a Garment▪ and as a Vesture thou shalt fold them up; and therefore the visible Hea|vens and the visible Earth that waxeth Old, and shall be changed as a a Garment, cannot be that New Heavens and New Earth that ever shall remain New, and never wax Old; for since it is altogether with|out and above the Sphere of Genereation and Corruption, that is the cause of decay & corruption of things, therefore it doth always remain new and fresh; and into this New Heavens & New Earth nothing that is unclean or defiled can ever enter in any wise. But in the time of the Thousand Years there shall be many that shall live on this visible Earth, that shall not be Saints, but Sinners, and have defilements of Sin, and of them shall proceed that great Multitude, which at the end of the Thousand Years shall make up the great Army of Gog & Magog, whom Sathan shall deceive, after he is again let loose. And that after the Coming of the New Heavens & the New Earth, there shall yet be found Sinners remaining, though not in that New Heavens and New Earth, yet here upon this visible Globe of the Earth whereon we walk, is clear from Isa. 65.20. There shall be no more thence an Infant of Dayes, nor an Old Man that hath not filled his dayes; for the Child shall dye an hundred Years Old, but the Sinner being an hundred Years old shall be accursed: And that this accursing of the Sinner is after the coming of the New Hea|vens and the New Earth, is clear from vers. 17. For behold, I create New Heavens and a New Earth, &c. And whereas it is said, by way of Prophecy, v. 20. There shall be no more thence an Infant of Dayes, nor an

Old Man that hath not filled his dayes; for the Child shall dye an hundred Years Old; It is plain and manifest enough from this Prophecy, That after the coming or Revelation of the New Heavens and New Earth, there shall be a great Change known upon this visible Globe of the Earth whereon we live; for even upon the same, the Age of Men shall be exceedingly prolonged beyond what it is now, even as it was in that time before the Flood, when Men commonly lived divers hundreds of Years, some above Nine Hundred Years, some above Eight Hundred, and some above Seven Hundred, and Methuselah lived Nine Hundred Sixty and Nine Years, wanting only thirty one Years to compleat a Thousand, but that none lived a thousand, containeth a Mystery in it; and yet it cannot be shewed that all Mankind generally lived to so great an Age, for it is probable that some even then dyed an hundred Years old, but when they dyed at the Age of one hundred Years, they were reckoned but as Children, so that the Age of an hundred Years then was but equivolent to the Age of fourteen or fifteen years now; and therefore it is very probable, that in the Time of the Thousand Years the Age of all living in Mortal Bodies, both Saints and Sinners shall be greatly prolonged; and if any happen to dye an hundred years Old, they shall be reputed as Children; but if any remain Wicked, even to a great Age, as many, no doubt, will do, whether to a hundred or divers hundreds, they shall be accursed.

And whereas it is said (after the coming or revelation of the New Heavens and New Earth) vers. 2••, 22. They shall build Houses, and in|habit them, and they shall plant Vineyards, and eat the Fruit of them; they shall not build, and another inhabit; they shall not plant, and another eat; for as the days of a Tree, are the dayes of my People, and mine Elect shall long enjoy the Work of their Hands. If any will affirm, That it is to be understood of the Saints that shall have attained their Resurrection Bodies in the Time of the Thousand Years, It must have altogether a Mystical and Allegorical Sence; for the raised Saints, whose Resurrection Bodies shall be Immortal, and very excellent and glorious, shall need no Earthly Houses nor Vineyards, litterally understood; for the New Heavens and New Earth shall furnish them all things; and the raised Saints shall need neither Candle nor Light of the Sun (even to their Bodily Eyes, as Adam before his Fall needed no Light of the Candle, nor of the Sun) for the Lord God giveth them Light, Rev. 22.5. But the litteral sence may well enough be allowed, in respect of the Mortal Saints then living

in Mortal Bodies, who may both build Houses and plant Vineyards, as men now do upon this visible Earth, to whom a long Life may be given in the mortal Body, untill they be perfected and perfectly fitted and made ready for that Change mentioned 1 Cor. 15.51. when the Saints living in mortal Bodies, in the time of the Thousand Years, how soon they are perfectly fitted for that Change, shall be changed without sleeping or dying, as the words of Paul do plainly testifie, Behold (said he) I shew you a Mystery, we shall not all sleep, but we shall all be changed in a Moment, in the Twinckling of an Eye at the last Trump, &c. And whereas it is promised, As are the days of a Tree, so are the dayes of my People, I do well remember, that Iustin Martyr, in his Dialogue with Triphone th•• Iew, saith, That they should be read, as he had found them in an ••••••ient Copy, [A ••are the days of the Tree of Life, so are the days of my People] which do relate to Adam's Paradisical state before the fall; for if Adam had not sinned, he had never dyed the Bodily Death, and therefore his days should have ••een as the days of the Tree of Life, so as to have lived forever, if he had only fed upon the Tree of Life, and other Trees of the Garden, and not upon that which was forbidden to him▪

But some may be ready to say, To what purpose shall Christ with his glo|rious Body, & the Saints with their Resurrection Bodies, appear to men living in Mortal Bodies here upon thi•• visible Earth, in the time of the Thousand Years, seeing they shall need nothing of what is here below? shall not such an Appearance rather diminish than add to the Glory of the State they are in?

To which I Answer; God hath appointed it in his divine Wisdom so to be, for a great and glorious End and Purpose, and therefore the Wisdom of Men ought to be silent, lest it contradict the Wisdom of God; and the End and Purpose of God is manifest therein, viz. Be|cause Christ and his Saints have been great Sufferers upon Earth, and therefore God hath thought it meet to Crown them with Dominion & Glory over all Mankind upon Earth▪ even that very Earth on which they have suffered so many things, that so publickly and openly in the face and sight of all Mankind it may be known, that God hath Exalted his Son, and next to him, the Saints with him, who are his Members, over all Principalities and Powers on Earth, that to the Name of Iesus every Knee may bow, and Tongue confess, whether in Heaven, or Earth, or beneath the Earth; for all must be put under him. And it is mo•••• agree|able to the divine Wisdom and Justice, that Christ and his Saints, who

have suffered the unjust Judgment of Ungodly and Unjust Men, should be exalted to judge them, most justly, as it is fore-told in divers places of the holy Scripture, and which Enoch, the seventh from Adam did prophecy of, Iude 14. saying, Behold, the Lord cometh with (or in) ten Thousand of his Saints (for he shall be both in them by his Spirit, and with them by his Bodily Presence) to execute Iudgment upon all, and to convince ••ll that are Vngodly, &c. And though some apply this to our present Time, yet they are in a great Mistake; for its most clear that I••de citeth this Prophecy of Enoch, with respect to the Judgment of the great Day, mentioned by him, vers. 6. which is yet to come, both to wicked Angels and Men. And concerning the Judgment where-with the Saints, under Christ their Head, shall judge the World & fallen Angels, Paul doth expresly write, 1 Cor. 6.2. Do ye not know that the Saints shall judge the World? and if the World shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not, that we shall judge Angels? And Rev. 20.4. And I saw Thrones, and they sate upon them, and Iudg|ment was given unto them. Mat. 19.28. Ye shall sit upon twelve Thrones judging the twelve Tribes of Israel. Luke 22.30. Dan. 7.9. I beheld till the Thrones were set (Heb.) and the Antient of Days did sit. V. 10. The Iudgment was set, and the Books were opened, vers. 13, 14. & v. 27. And the Kingdom and Dominion, & the greatness of the Kingdom under the whole Heaven shall be given to the People of the Saints of the most High, whose Kingdom is an Everlasting Kingdom, and all Dominions shall serve and obey him. And to this, that place in Heb. 2.5. doth refer, For unto the Angels hath he not put in Subjection the World to come, whereof we speak; plainly intimating, that whereas the Administration of the present World, and of the Nations in it (excepting the Church of God, which hath been in all Ages under the peculiar care, rule and protection of God and Christ, in a most peculiar and solemn manner) hath been un|der Angels, as Gods Vice-Gerents or Ministers, under and together with his immediate Administration (for his making use of Instruments doth not hinder, but demonstrate his immediate Operation in all thing) the World to come shall not be under the Administration of those An|gels, but under Christ, the Son of Man, and his Saints in a special and peculiar way; see Wisd 5.1, 2, 3 4, 5, &c. & cap. 3.6, 7, 8, 9. Deut. 3.28.

And whereas the Scripture speaketh of Thrones that shall be given to the Saints to sit upon, it is not to be understood, that these Thrones shall be material Thrones, of material Wood, Silver or Gold, but even

as Christs Throne is his divine Power, so the same divine Power of Christ, variously putting forth, and demonstrating it self in manifold Operations and Workings, shall be these Thrones, and also Angels are called Thrones, in Scripture, who may be said to carry the Saints, as it is said, Luke 16.22. That Lazarus was carried by the Angels into Abra|ham's Bosom; for it is no diminishing of the Dignity of the Angels so to do, more than for a Man to carry a Child in his Arms; for even the Lord is said to carry and bear his People, as an Eagle doth bear her Young Ones.

And whereas it is queried or objected, Shall not such an Appearance of the Saints, together with Christ in their Resurrection Bodies, so as to have the Administration of the World, and of all Nations of Men living in it in mortal Bodies, rather diminish from, than add to the Glory of the state they are in?

I Answ. By no means; even as it doth nothing diminish from the Glory of God, but doth the more demonstrate his Glory, that he is the great King and Ruler of the whole World, whose Kingdom ruleth over (Heb. in) all, Psal. 103.19. for the Saints appearing with Christ, their Head, in their Resurrection Bodies, that shall be more glorious than the Sun, shal•• ••ot have any thing diminished from their heavenly Happiness and Glory, but encreased; for they shall always live in that New Heavens and New Earth, where with the Eyes of their Souls and Minds they shall see God and Christ, their chiefest Happiness, and with the Eyes of their Resurrection Bodies they shall see the glorious Body of Christ that was raised from the Dead, and is gone into Heaven, which shall be a great joy unto them, as it was unto the Disciples to see him after he rose from the dead, but then their joy shall be greater; for at that time they saw him but with the mortal Eyes of their mortal Bodies, and that but for a little time, but then they shall see him with the immortal Eyes of their immortal Bodies, being made like unto him, and that so as to be with him forever. And therefore whereas it is said, Rev. 21.2. That John saw the New-Jerusalem coming down from God out of Heaven, prepared as a Bride adorned for her Husband; The which New-Ierusalem, are all the Saints of God appearing in their Resurrecti|on Bodies, to mortal Men living on this Glob of the Earth, both Saints and Sinners; but this Descent of the Saints is not to be understood such, as if by the same they should leave Heaven; for they will still be both in Heaven, and appear to men on Earth at once, even as Christ, when he came down from Heaven, to take flesh in the Virgins Womb, yet

still was in Heaven, as he plainly testified; and the Saints living in Mortal Bodies, are (as to their Souls or inward Man) still in Heaven, as Paul said, Our Conversation is in Heaven and he hath set us down in heavenly places in Christ Iesus; how much more then shall the Saints raised up in Immortal Bodies, still enjoy the fullness of heavenly Glory and Felicity. And as the appearing of Christ and his Saints to Men on Earth, after the manner aforesaid, shall cause a great awe, fear and reverence on all Sinners and unconverted People, who shall remain on the Earth, so that all of them shall be subject, though not for love, yet for fear; so the same will cause exceeding great Joy and Gladness, as well as holy Awe, Fear and Reverence to all the Saints and Faithful that shall then be living in mortal Bodies, who have not attained that Change, so as to have put on Immortality; for though all the Saints living in mortal Bodies shall be changed, yet not all at once, but when they are fully fitted and prepared for the same, and when God shall count them worthy of it; for during the Time of the Thousand Years there is ground to believe, that many of all the Nations of the whole World, that shall be living in mortal Bodies, shall be daily converted and brought into the Faith of the Lord Jesus Christ, and that partly by the Ministry of the Saints living in mortal Bodies, and partly by the Ministry of the raised Saints, that are raised up in immortal Bodies; for it is written in Scripture, with a respect to that very Time of the Thousand Years, Rev. 21.24. And the Nations of them which are saved, (or, to be saved, shall walk in the Light of it, and the Kings of the Earth do (or shall) bring their Glory and Honour unto it; and the Gates of it shall not at all be shut by day; compare with this Rev. 22.2. And the Leaves of the Tree were for the healing of the Nations; and Isa. 60.3, 5, 11, 20. cap. 66.23, 24. Z••ch. 14.8, 9. Ezek. 47.7, 8, 9, 10. But that many shall still remain unconverted, doth appear from vers. 11. But the Miery places thereof shall not be healed; they shall be given to Salt. For what doth the standing open of the Gates signifie, but that men shall have an opportunity given them, by Faith and Repentance, and the washing of Regeneration, to enter into that holy City? And seeing there shall be great Multitudes of unconverted People that shall live in the World within the Thousand Years, it agreeth with great Reason, as well as Scripture, that they shall have an opportunity to be converted, and by Regeneration to be made Members of the holy City; for Christ hath dyed for all Men that ever have lived, or shall live in the World,

and therefore all men shall have a Day of Visitation, wherein they may be saved, and whoever are not saved, the default is their own; for the Grace of God is wanting to none within the Day of their Visitation.

But if any shall object, That as the Manna was not to be gathered on the Sabbath day, but on the Sabbath day the Manna that was formerly gathered was eat of; and that this doth seem to signifie, that in the Time of the Thou|sand Years, that great Sabbath, no spiritual Manna, i. e. no spiritual Food 〈◊〉〈◊〉 gathered by Men to feed their Souls; and therefore no possibility of 〈…〉〈…〉 my who have not been formerly converted.

〈…〉〈…〉 doth well enough prove, that there is no possibility of Con|version to any who have formerly lived in the World, and neglected their Time of Grace and Salvation, which they once had; I say, it is vain for any such to expect to live again & have another time of Grace and Salvation; but it doth not in the least prove, that such who have not at any time formerly lived in the World, shall not have a Time of Grace and Salvation when they come to live in the World, otherwise Christs Death had been in vain for them; for seeing Christ hath dyed for all, and by his Death hath purchased Grace for all, that either hath already appeared, or shall appear unto all, whereby all may be saved, and many shall; therefore the Grace of God making Salvation possible to all, shall be extended to all that shall at any time be born into the World in the Generations to come, so long as the Generation of Man|kind shall remain, which is Glad-Tidings to all; but such who by un|timely Death, and other things that have happened, as being Deaf or Dumb, or Mad, &c. have been prevented from having the outward means of Salvation offered unto them, as to others, and have not had the capacity of understanding inwardly, as others, 〈◊〉〈◊〉 are to be left unto the Mercy of God, which is over all his Works, whose Ways are above our Ways, and whose Thoughts are above our Thoug••••s, as far as the Heavens are above the Earth, who doth well know to supply what is wanting to any part of Mankind, in such ways and methods, and by such means as Men cannot comprehend; therefore we may 〈◊〉〈◊〉 enough conclude with P••••l, Rom. 11▪32, 33. For God hath concluded them all in Vnbelief, that he might have Mercy upon all; O 〈…〉〈…〉 of the Riches, hath of the Wisdom and Knowledge of God! how unsearchable are his Iudgments, and his Ways past finding out!

And here, if any enquire, What are these New Heavens and that New Earth, which God hath promised to give his Saints to inherit?

I Answer; The Paradise or Garden of God, that God planted from the beginning, in the midst whereof is the Tree of Life and the River of Life, where God placed Man in the beginning when he made him, and out of which Man was drove or cast when he sinned; and 〈◊〉〈◊〉 the heavens were a Paradise to his Soul, so the Earth of that Garden or Paradise, was a Paradise unto his Body; and if he had not sinned, he had lived in great felicity, and been happy both in Soul and Body; for God made Man to be Immortal, & made him to be an Image of his own Eternity; nevertheless through Envy of the Devil, Death came into the World, for God made not Death, as it is said, Wisd. 1.13 & 2.23, 24. And when Man sinned, his Sin did not destroy Paradise, but only hi•• it from him, and at the Resurrection of the Deads it shall be again open|ed or revealed, to them who shall be found worthy of it, but to none else (even as the Saints now living 〈◊〉〈◊〉 the Mortal Body, as to the Soul or inward Man have access into Paradise, although as to the Body or outward Man, during the mortal state, they cannot enter) according to 2 Esdras 8.52. For unto you is Paradise opened, the Tree of Life is planted, the Time to come is prepared, Plentiousness is made ready, a City is builded, and Rest is allowed, yea, perfect Goodness and Wisdom; the root of Evil is sealed up from you, Weakness and the Moth is hid from you, and Cor|ruption is 〈◊〉〈◊〉 into Hell (or, the Grave) to be forgotten; Sorrows are passed, and in the end is showed the Treasure of Immortality. And concerning the Saints who shall be raised up to a state of Immortality, who shall stand with the Lamb on Mount Zion (to 〈◊〉〈◊〉 not the litteral or typical Zion, but that which was typified by the same) see Rev. 7.4.9. & cap. 14.1, 2, 3, 4, 5, 6. compared with 2 Esdras 2.44, 45. And he answered, and said unto me, These be they that have put off the Mortal Cloathing, and put on the Immortal, &c. And that these New Heavens and New Earth are called New, doth not prove that they were not from the begin|ning, but because they never wax old or decay, therefore they are still New, 〈◊〉〈◊〉 they are said to be created, as to Men, to whom the new revelation & discovery of them shall be as a new Creation. And where|as it is said, Isa. 65.17. For behold I am creating (so the Hebrew) New Heavens and a New Earth, doth contain a great Mystery in it, implying that God is still at work in these New Heaven & New Earth, in order to a continual progress in Perfection, without all end; and ••herefore that New Heavens and New Earth, are called rather Mind in 〈◊〉〈◊〉, than Murdus 〈◊〉〈◊〉, i. e. The World tha•• ••••meth, rather than that to

〈◊〉〈◊〉, according to the deep sence of these words in Gen. 2.10. A River going forth of Eden (so the Hebrew) and Rev. 1.8. the Lord is said to be, Who is, and who was, and who cometh (so the Greek) for God is a continual Operator and Worker, to carry on his Works to an endless Perfection; therefore said Christ, My Father worketh hitherto, and I work. And though at the end of the seven Thousand Years of this World, the manner of the Administration of Christs Kingdom will be changed, and in that respect he will give it up, yet that is only in order to a new manner of Administration, that shall be more excellent, after the time of this World is at an End.

Error 31. That the Church is already not only fully and perfectly restored to all that Purity and Perfection in Knowledge, Faith, Holiness, Purity of Doctrine, Worship and Discipline, that she had in the first Constitution of the Gospel Church, immediately a••ter the giving o•• t••e holy Ghost after Christs Ascention; and that there are now as able Ministers of the New Testament, as any then were, equal to the Prophets and Apostles, or rather excelling them in spiritual Gifts, even when they were in their most advanced state; but that the Church, as to her present Constitution, hath attained to all that Glory and Perfection in spiritual Gifts, of Knowledge, Virtue, Holiness and Purity of Worship, &c. that God ha••h promised to give unto her, after her return out of her Wilderness state▪ and that all the Promises of God concerning the Church her Glory, Perfection and Restoration are fullfilled, so that nothing more is wanting, but the encrease of the Number of her Members, and that the Na|tions may be gathered unto her.

Correct. Divers things of this kind, to my certain knowledge, have been asserted by some pretending to the Teachings of the Spirit, to the great offence and stumbling of many. In Answer to which, let the par|ticulars following be well considered. 1st. God hath certainly begun a blessed Work of Reformation in the Earth, and caused much more Light to shine forth in these latter days, than in former Ages, under the Darkness of Popish Superstition, Idolatry and Tyranny. 2dly, In the darkest Times that have been ever since the Apostles, God has had a Church and People, who have been living Witnesses to his Name and Truth in the Earth, in the most Fundamental and Necessary Doctrines of the Christian Faith, and whose Conversation and Practice hath been accordingly. 3dly, The Work of Reformation which God hath be|gun

in the Earth, and will carry on untill he perfect it, hath had its several steps and degrees, and yet is to have, until it be perfected; so that it is not to be denyed, but that some things very considerable have been done by the Lord, in and through Instruments of his raising up, for some hundreds of Years backwards, especially since the Time of Iohn Wickcliff; & they who have any favour of Life, cannot but favour the precious Life that did spring and appear in the Marytrs, both in England, Scotland and else-where, above one hundred years ago. 4ly. That there are many at this present day, who are come to a very blessed state and condition in the Knowledge of the Truth, as it is in Jesus, and in Faith, Holiness and Purity of Worship in Spirit and in Truth, whose state and condition in the Truth may be judged equal to many Believers in the very days of the Apostles; and that divers may have, yea, and have a Ministry or Ministerial Gift given them of God, equal in purity of Doctrine, and as powerful and lively, and blessed with as great success to the Conversion of Souls, as some had in the days of the Apostles; but to equal any Men now alive, or who have lived since the days of the Apostles, to the Apostles of the Lord (I mean the twelve, and Paul the thirteenth, all which were peculiarly and extraordinarily fitted of the Lord to an extraordinary Work) proceedeth not from true Knowledge, but great weakness, and shortness of Understanding; for God hath set in the Church (1 Cor. 12.28.) 1st. Apostles, 2dly, Prophets, 3dly, Evangelists, and Pastors, and Teachers; and tho' all were endued and inspired with the Spirit of God, and spiritual Gifts thereof, ye•• the difference is very great, in respect of measure, and other weighty Considerations; for the Prophets and Apostles of the Lord are the principal Members of the Universal Church, which is the Body of Christ; and therefore all others that come after, are far it f••r our in Dignity unto them; and because of that excellent Dignity of the A|postles, it was that Christ said, They should sit upon twelve Thrones, &c. and the Wall of that great City, the holy Ierusalem, is said to have Twelve Foundations, and in them the Names of the Twelve Apostles of the Lamb, Rev. 21.14. and accordingly the Church is said to be built on the Foundation of the Prophets and Apostles, Iesus Christ himself being the chief Corner Stone, who is both their Foundation & ours. But it is yet greater pre|sumption of Ignorance in any, to imagine any men living since the days of the Apostles, to have exceeded them, who are in the first Rank and Order of the Lords Worthies. It is true, the Name Apostle, in the

large signification of it, may be applicable to any sent of God; but it is as true, that most commonly it is, according to Scripture phrase, re|stricted to these twelve, and Paul the thirteenth, the which very Number doth contain a Mystery in it, answering to the twelve Tribes of Israel, beside the Tribe of Levi. But there are some, who though they will not be so bold to equal themselves to the twelve Apostles, or to Paul the thirteenth, yet they reckon they are warranted by Christs words, to judge, they are greater than any of the Prophets; for of all the Prophets, ••here were none greater than John, and yet the least in the Kingdom is greater than he, as Christ taught, Mat. 11.11. Luke 7.28. But surely whatever be the sence of Christs words, that cannot be it, as if the least true Believer in Christ, after Christs Death, Resurrection and Ascention, were greater, as to their inward state before God, than Iohn was (who was filled with the holy Ghost even from his Mothers Womb, Luke 1.15.) or any of the Prophets, as to their inward state, as if Moses, Samuell, David, and all the Prophets had not been as true and real Believers in Christ, as any since, or were not so holy, so good and virtuous as these who believe in Christ since. But well were it for many that they were as good as Iohn and many others were, who had Faith in Christ as well as any now, by which Faith these Elders obtain'd a good Report, and dyed in Faith, and by Faith their he••rts were purified; and through the Grace of the Lord Jesus Christ they were saved, and were in a state of Salvation, as well as we; and the Prophets had the Spirit of Christ in them, and the holy Ghost, as well as any since; and seeing they prophecyed of Christ, as he was to come in the Flesh, and fore-told the time and manner of his Coming and Sufferings, Death, Resurrection, Ascention & Glory that should follow, they did certainly believe in him; for said David, I believe, therefore I have spoken; and said Paul, We having received the same Spirit of Faith, we believe, therefore we speak; and the Faith is one, of the Prophets and Apostles, and of all true Believers in Christ, & they are all built upon that one Foundation, Christ Jesus the Rock of Ages, and Foundation of Generations; and since it is the heavenly and divine Oyl or Unction that maketh Men Christians, surely the Prophets had the same; for said David, Thou anointest my Head with Oyl, my Cup runneth ever, Psal. 23.5. yea, what inward and spiritual Experiences have any Believers in Christ now, but the Prophets had the same, and greater? Aaron is called, The Saint of the Lord, in Scripture; Moses is greatly commended, not only for his

Meekness, but for his Faith, and other great Virtues, of whom it is written, That he esteemed the Reproach of Christ greater Riches than all the Treasures of Egypt; And if all or many of them had some Weaknesses, they overcame them at last, and they had Victory through Faith, as Believers now have. And seeing the Apostle Paul describeth the King|dom of God to be Righteousness, Peace and Ioy in the holy Ghost, Rom. 14.17. who can say with Understanding, that Moses, Samuell, David, and the Prophets, and Iohn that came after, were not in that Kingdom as well as any now; for they had the same Righteousness, Peace and Joy in the holy Ghost, as any now have; and therefore, if by the King|dom, we understand Christs Kingdom of Grace in the hearts of true be|lievers, surely Iohn and all the holy Prophets, and other holy Men and Women were in it, as well before Christ came in the Flesh, as since; & what Christ said concerning Iohn, That the l••ast in the Kingdom was greater than he, if we understand the Kingdom of Grace in the hearts of true Believers, as we well may, it is to be understood of Iohn, not with respect to his inward state before God, but with respect to his Water Baptism, and manner of Minist••ation, which was figurative and typical in great part; for Iohn's going before Christ in the outward, was a type and figure of an inward Ministration of the Law & Prophets, or Prophecies going before the more clear Ministration of the Gospel inwardly▪ and the Prophets generally who prophecyed of Christ, and of the Gospel state under Christ, delivered their Prophecies under many Figures and Symboles, and Symbolical Expressions, which were hard to be under|stood; but after ••hrists Coming and Suffering in the Flesh, his Death, Resurrection and Ascention, he gave the holy Spirit more plentifully in general to all Believers, that made Gospel Truths more plain and clear to mens Unde••standing; and therefore all Ministers of the Gospel since Christ came, &c. who are indeed fitted by the Spirit of Christ to be hi•• Ministers, use greater plainness of Speech than the Prophets or Iohn used; for God had so appointed it, that the Prophets should not give forth their Prophecies in such clearness as was to come after: But all this doth not in the least infer, that the Prophets were not true Be|lievers in Christ▪ as well as any now, and had not by true Faith an entrance into Gods Kingdom, as well as any now; for it is absurd to suppose with the Papists, That when they dyed, they went into a certain Limbu•• or Prison, where they were detained, and had not entrance into Gods Kingdom untill Christ rose from the dead; and it is as absurd for any to

imagine, That Believers generally since Christ came in the Flesh, after Death have a greater or higher place, or are greater in the Kingdom of Glory that is to come, than the Prophets have; for it is most clear from Scripture, that Abraham, Isaac and Iacob, and all the Prophets are in the King|dom of God, Luke 13.28, 29. And none can enter into the Kingdom of God hereafter, who have not known some beginning of entrance into it here in this World.

5thly, That there are already many whom God hath prepared and is preparing to be a first Fruits of the Church, as she cometh out of the Wilderness; and that the full Time of her Wilderness state is very near expiring, and many have their Eyes greatly opened to see a great Glory, and their hearts are greatly affected with it; and many are come to an excellent state and growth in the Truth, and may be truly said to be Children of the New Covenant, and to be under the New Covenant Dispensation; and they look not for another Dispensation in substance, than what they have attained unto, only for a further Increase in degree, while in the mortal state the best and most advanced have cause to wait for. But that any visible Society of People, assem|bling together in visible Gatherings, are come either to that full and perfect Restoration, as was in the best Times of the Church in the Apostles days, or hath attained, as yet, to all that Glory & Perfection in spiritual Gifts of Knowledge, Virtue, Holiness and Purity of Do|ctrine, Worship and Discipline, that God hath promised to give unto the Church, after her Return out of the Wilderness state; And that all the Peomises of God concerning the Church, her Glory, Perfection and Restoration are fullfilled, doth not yet appear to me, nor many more, tho' we have great cause to bless God for what he hath already done, and for these good things that we have been made to see, taste and handle of the Word of Life. But if any think, that there is any Society of People at this day to be found in outward and visible As|semblies and Meetings, such as was in the Apostles days, and such as God has promised yet shall be, after the Church her return out of her Wilderness state, that hath already all that Perfection of Purity in Doctrine, Faith, Knowledge, Holiness, Worship, and all that degree of Qualifications, either of Church Members or Ministers, as the Pro|mises of God recorded in Scripture hold forth, they ought duely and weightily to consider the Nature and Extent of these Promises, and whether any present Society or Constitution of a Church doth amount unto the same As, first, it is promised concerning the Church

in the latter Days, That her People shall be all Righteous, being the Branch of his planting▪ and the Work of his Hands, that he (to wit, God) may be glorified, Isa. 60.21. And Zech. 14.20. it is promised, In that Day there shall be upon the Bells of the Horses, Holiness unto the Lord; and the Pots in the Lords House shall be like the Bowls before the Altar; yea, every Pot in Jerusalem and in Judea, shall be Holiness unto the Lord of Hosts, &c. And in that Day there shall be no more the Canaanite in the House of the Lord of Hosts. Now that this is a Gospel Promise, to be fulfilled to the Church in Gospel Days, is generally acknowledged, though the words be figuratively spoken, and Gospel Mysteries expressed by Figures and Types of the Law. But what visible Society of People is there to be found this day upon Earth, of which all and every one that professeth to the Members of that Society, hath these Qualifications? What Society is there of People, which hath all her Members Righteous and Holy, so that there is no Hypocrite among them, and none of a wrong Spirit, signified by the Canaanite? But if any say, these Qualifications are not to be understood of any outward and visible Gathering and Society of People, but of the Members of the Universal Church, that is invisible, all which are Holy. I Answer, That according to this they have been all Holy in all Ages of the World; for all true Believers and Members of Christ, in all Ages have been Holy; but certainly these and the like Promises relate to a People that shall openly and visibly appear in the sight of the Nations, and be as a City set upon a Hill that cannot be hid; and according to these Prophecies, Iohn said of Christ, That he would purely purge his Floor, to wit, the Wheat from the Chaff, and ga|ther his Wheat into his Garner. And concerning the measuring of the Gospel Church, it is prophecyed, Ier. 31.38, 39. Behold, the dayes come, saith the Lord, that the City shall be built to the Lord from the Tower of Hananeel, unto the Gate of the Corner▪ [The Hebrew word Hananeel signifieth, the Grace of God, intimating, that the City is to be built from that, and all the Furniture for its building is to come out of the Tower of the Grace of God] and the measuring Line shall yet go forth over against it, upon the Hill Gareb, and shall compass about to Goath: All which hath a spiritual and mystical Signification, relating to the Gospel Church, Gareb in Hebrew signifieth a scabby Disease, and Goath signifieth the lowing of Cattle, as intimating, That the measuring Line of Gods Grace shall 〈◊〉〈◊〉 ••nd to cure all, however diseased with the scabby Disease of Sin, that shall sincerely believe the Gospel, and it shall compass to

take in all that have the least sincere Breathings after God, and express their Desire after him, as Cattle that low after their Food, or Keeper, or them of their own Kind. Moreover, what signifieth the so exact and accurate measuring that Temple in Ezekiel, by the Man whom the Prophet saw with a Line of Flax in his Hand, and a measuring Reed of six Cubits long, by the Cubit and an Hand breadth to measure the Wa••l, the Gates, the Porch, the Chambers and Courts of it, both the outer and inner Courts, but that the Gospel Church that shall be raised up, after the great Night of Apostacy, shall exactly answer to the mea|suring Line and Reed, both in respect of Purity of Doctrine, Worship and Discipline, and due Qualifications of Church Members & Ministers? And, conform to this, Iohn said, Rev. 11.1. There was given him a Reed, like unto a Rod, and the Angel stood, saying, Rise and measure the Temple of God, and the Altar, and them that Worship therein; but the Court which is without the Temple, leave out, and measure it not, for it is given unto the Gentiles, &c. intimating, that many should have the Name and Pro|fession of Christians, but not be Christians in Nature, but Gentiles or Heathens, and such should not be numbered with the true Worshippers; The which measuring of the Temple cometh to pass before the seventh Trumpet soundeth, and therefore it is not long to that Time, for the sixth Trumpet hath begun its interval a great while ago. And lastly, Iohn giveth us the measure of the holy City, that is to appear in the time of the Thousand Years, the which as it doth principa••ly relate to the Saints raised up in Immortal Bodies, so it may secondarily be understood to relate to the Church of God that sha••l then consist of Saints living in Mortal Bodies, who have not attained to the state of Im|mortality, but wait to be fitted for it, whose state shall be very excellent in all respects, as much as can consist with a state or condition of Mor|tality. But even before the Thousand Years begin, there is good ground from Scripture to expect, a very excellent state and condition of a Church upon Earth, for some time, to answer, by way of Symbol or Allegory, to the Church of Philadelphia, Rev. 3. v. 7. to 13. the which Church, as nothing in her is reproved, so she hath the greatest Promise, that doth extend unto the M••llenial Happiness, to be obtained by her; and the Gentile or Heathen Christians, having the Name, but not the Nature and Life of true Christians, seem to be symbolically designed by the Church of Laodicea, that shall be contemporary there|with, for some time. But what visible Company or Society of People

hath yet appeared in these latter Ages, or doth at present appear, which hath these Qualifications, all whose Members are Holy and Righ|teous, and among whom there are no Canaanites, i. e. no Hypocrites, or none of a wrong Spirit, so as all and every professed Member of the Society hath the measure of Knowledge, Faith, Holiness, Purity of Worship, that doth answer to the measuring Line? Do not even these who reckon themselves farthest advanced in Purity of Reformation, complain of the great Mixture that is among them? nor can it be ex|pected but that a great Mixture will continue, until God shall raise up a Spirit of holy Zeal, and also of pure Discerning in many Brethren, which, as by the measuring Reed and Line, all the professing Members may be measured; and whoever have not the requisite Qualifications, after an impartial Examination, may be impartially, and without re|spect of Persons, declared to be none of their Members.

And as concerning the due Qualifications of Church Members, that are to make up such a Gospel Church, as was either in the Apostles days, before there began a dec••••••ing from the Gospel Purity, or is yet to be in the Earth, after the Church is fully restored, there are some things absolutely requisite, both in••ernal and external, to wit, both Life and Profession, or Power and Form of sound Doctrines and Practices; for as the best form of Words and Practices, doth not suffice without Life and Power, but is like the Sheeps Cloathing under the Wolfs Nature, so a great regard ought to be had to the purity of the Form and Pro|fession, because although some-what of the Life and Power may be felt to stir and move in many, who have not the Purity of the Form and Profession of Truth in words and Practices, yet the want or defect of the Purity of the Form and Profession, is a great hurt and hinderance to the Life, and doth greatly tend to choak and quench the tender buddings of it; and whatever Society of People hath not the pure Form and Profession of Truth, both in respect of Principles and Do|ctrines, as well as Practices of the Christian Religion, cannot be said to be the pure Church of Christ.

And as concerning the Definition of a true Church, I like that very well given by R. B. in his Book, called, A Two-fold Apology for the Church, viz. That it is a People gathered together by the Power of God into 〈◊〉〈◊〉 Belie•••• of certain Principles and Doctrines, (of the Christian Religion) and also certain Practices and Performances, by which they are seperated and 〈…〉〈…〉 from others, and have a certain Relation among themselves, and

who have or do Declare themselves Members of such a Society (Sanctification and Holiness being the great and chief end which moves them to gather to|gether) who own, believe and profess the same Doctrines and Principles, and go under the same Distinction and Denomination, &c. In which Defini|tion these three things are well to be considered, 1st. That the Mem|bers of the Church are gathered together into the Belief of certain Principles and Practices of the Christian Religion. 2dly, That they are gathered into that Belief by the Power of God. 3dly, That they de|clare them••elves▪ all and every one of the Members, to have that be|lief, by owning and professing the same. All which is according to Scripture, which requireth not only Mens believing with the Heart, but their Confessing with the Mouth, and Profession of what they believe, which cannot be done without some Declaration; the which is very needful, as in divers other respects, so to prevent any joyning themselves to be Members of that Church or Society, who may be Unbelievers in some of the most principal Doctrines believed by them. And if any say, Men may profess to believe such Doctrines with their Mouthes, and yet not believe them in t••••ir Hearts. As this is to be granted, yet seeing it is 〈…〉〈…〉 that pretend to the inward Teachings of the Spirit and 〈…〉〈…〉 thereof, That all faithful Members have in some measure a Spirit of Discerning, whereby they may savour and taste, and by the same may know who do sincerely believe what they declare and profess with their Mouthes, to believe, and who do not, but are Hypocrites▪ and even such who pretend most to a Spirit of Discerning, must ac|knowledge, Men are best discerned and known what they believe when they are heard to declare or profess their Faith; for the Ear tryeth words as the Mouth tasteth Meat; and as the Bell is best known by its sound, whether it be good Mettle, or not, so that confession of words which cometh from true Faith in the Heart, hath a favour of Life in it, to the spiritual Discerners; but when nothing is declared in words of what a man believeth, it is much more difficult to know what that Man believeth. But again, as a mans Faith and Sanctification doth con|stitute him a Member of Christ, and of his Church, in the sight of God, so the Declaration and Profession of it is altogether requisite to con|stitute him a professed and visible Member of a Christian visible Society of People, called, a Church, according to which it was generally pra|ctised in the antient Church, that such who believed and imbraced the Christian Faith, did make some solemn Declaration and Confession of it

to some of their Brethren, that in the Mouth of certain Witnesses every word may be established; and concerning which Paul did write to Timothy, That he had professed a good Profession of the Faith, to which he was called, before many Witnesses, 1 Tim. 6.12. the Greek word signifieth most properly a verbal Confession; but where this is wanting to be per|formed in a solemn and weighty manner, Multitudes of Ignorant Per|sons, altogether ignorant of the first Principles of Christian Doctrine, and Unbelievers concerning them, will crowd in among others, and not only presume to be Church Members, but also to be Elders and Teachers in the Church, to the great scandal and offence of many, as hath come to pass in too many, to my certain knowledge. And as in the primitive Church, not only the Church Members were tryed, but the Church Officers also, even the very Deacons, and it was required in Teachers, That they might be apt or able to Teach, as well as orderly in Conversation, 1 Tim. 3.10. for seeing the Church in Scripture is com|pared to a House built of Stones, polished and squared, after the similitude of a Palace, in the Wall of which no Stone is to be laid, but the measuring Line and Reed is to be applyed unto it; even so ought all the Members of the Church to be duely measured, and tryed, and proved with the Line and Rod of Truth. And though this is the work of God principally, yet it is the Work of the Saints and true Believers, working together instrumentally with God, and therefore the Church of Pergamos is re|proved because she had them that did hold the Doctrine of Balaam, and of the Nicolaitans; and the Church of Ephesus is commended, That she could not bear them which are evil, and had tryed them which say, they are Apostles, and are not. Beside, what did it signifie, that in the Temple of Ierusalem there were Porters, and Keepers of the Doors of the Temple, but that in the Gospel Church there should be such who should be as Porters or Door-keepers, strictly to note and observe that none come into the Church, but such who come in duely qualified, and at the right door, which is Christ; and whoever come in by him, they not only believe him and his Doctrine, in the most principal and necessary things, but also profess the same? But the Profession and Declaration of Church Members, to what they believe, must not be, but of the most necessary and principal things or heads of Christian Doctrine, delivered in plain Scripture words, or such as are equivolent, plain and easie to be understood; and in some things of less Moment, an allowance is to be given, and Charity to be exercised towards them

that 〈◊〉〈◊〉, where they agree in the main and most necessary things; and because many may be sincere Believers in Christ, who have not a gift of Utterance, whereby to express their Faith, therefore it may suffice to such to answer to some plain Questions concerning the Chri|stian Faith, that require no other Answer, b••t to say Yea or Amen to each Question.

But, 2dly, A very great degree and measure of both Knowledge and Holiness, and spiritual Gifts of all sorts, is promised to the Gospel Church, as she is to be raised up in the latter days, Zech. 12.8. In that day shall the Lord defend the Inhabitants of Jerusalem, and he that is feeble among them at that day, shall be as David; and the House of David, as of God, as of the Angel of the Lord before them, (for so the Hebrew doth well bear) whereby is intimated, that true Believers in that Day shall arrive at a very great degree, both of Knowledge and Holiness; for David was certainly a man of great Knowledge, and also a very Holy Man; for though he greatly transgressed in the matter of Vriah, yet he greatly repented of it, and became a very Holy Man afterwards; and his Book of the Psalms doth sufficiently demonstrate, to all that have a spiritual Understanding, that David was both very knowing and very Holy. And as concerning the great abundance of Knowledge that God is to give to Men in the latter days, the Testimony of the holy Scripture is very clear and fu••l, H••b. 2.14. For the Earth shall be filled with the Knowledge of the Glory of the Lord, as the Waters cover the Sea. Numb. 14.21. But as tru••y as I live, all the Earth shall be filled with the Glory of the Lord. The which two Places of Scripture seem to refer one to an|other, as holding forth not only great plenty of divine Knowledge, but also of great Holiness; for the Lord is said to be glorious in Holiness, so that his Holiness is his Glory; and therefore when the Earth shall be filled with the Glory of the Lord, it shall be filled with Holiness; and the nature and property of true divine Knowledge is such, that it hath Holiness to accompany it, as an inseperable Companion; for the more truly we know God, the more we love and obey him, and knowing or beholding his Glory, we are changed into the same Image, from Glory to Glory, as by the Spirit of the Lord, 2 Cor. 3.18. And concerning the Increase of divine Knowledge upon Earth, both Daniel & Christ have fore-told, Dan. 12.4. But thou, O Daniel! shut up the Words and seal the Book to the Time of the End, many shall run to and fro (or, shall search) the Hebrew word may be and is both ways translated) and Knowledge shall

Increase. And said Christ, Mat. 10.26. There is nothing 〈…〉〈…〉 shall not be revealed, and hid 〈…〉〈…〉 shall not be known. From all which and many more places of Scripture that may be cited, it doth plainly appear, that a very great increase of divine Knowledge, accompanyed with great Holiness, shall be given to true Believers▪ even here in this World; so that not one of all the deep Sayings and Prophecies con|tained in the holy Scriptures, but shall be plainly opened to the Saints; and good Reason doth prove that it must be so, for the holy Scriptures were writ for our learning here in this World, and therefore some time before the end they shall be all opened to the Children of God, otherwise they attain not their end. And it must be acknowledged, that many Scripture Prophecies and Sayings have not to this day been fully opened to the People of God, nay, not in the Apostles days in a general manner, and perhaps some things were hid even from the Pro|phets and Apostles, which they prophecyed of, that are afterwards to be revealed; for said Daniel, I heard, but I understood not; but from this it will not follow, that any at this day have an equal degree of Knowledge with the Prophets and Apostles of the Lord; for though Paul said, We know in ••art, yet who can justly say at this day, that he knoweth more than Paul? none should be so arrogant, but such who are, show their great Ignorance and Folly, and will bear their own burden for it. But they who think they are come to the Light and full extent of all that Knowledge that the Promises of God recorded in Scripture hold forth, if they will impartially examine themselves, they will find, they are in a great Mistake; for how many Sayings of holy Scripture, both Doctrinal and Prophetical are yet hid from most, even of the best men known to us upon Earth, or rather indeed from all? Who is there that can justly say, all the Sayings of the holy Scripture, both Doctrinal and Prophetical, are opened to him? Indeed, to my great Astonishment I have heard the like affirmed by some, but ••et at the same time I did find and detect them ignorant of some of the first Principles of the Doctrine of Christ. Many make too great and high Pre|tences to divine Revelation, and Knowledge, and the Spirits inward Teachings▪ but when they are searched and examined, they are found very Ignorant; therefore Iohn did seasonably exhort, Believe 〈◊〉〈◊〉 every Spirit▪ but try the Spirits; for indeed it is not every Spirit that saith in Man, 〈◊〉〈◊〉 is the Spirit of God, that really is such; for it is the greatest Imposture & Cheat that is or can be, when a false and wrong Spirit in

Man, pretendeth it self to be, and ca••eth it self The Spirit of God; but the tru•• Spirit of God tryeth both it self & all other Spirits, as a Right Line showeth both it self to be right, and all crooked and unstreight Lines to be what they are. And though to Gods praise it is to be ac|knowledged, that many at this day have a good measure, both of sincere Knowledge and Holiness, yet it cannot be denyed, but that very many even of such who have a measure of sincerity towards God, remain very weak and short in divine Knowledge, and are very dark in their Understanding, as touching many divine Mysteries, and lie under great Mistakes in many things; but that which is worst of all, some refuse Information, supposing they know what they do not know, and all the help we can give unto such men, is to pray to God for them, for other help many will not receive; and these think Knowledge cometh to them without a••l outward helps, even of the Scripture it self, so that they rarely read in it, bu•• rather lay it aside for most part; hence it is that some pretending to preach by the Spirit, and neglect readin••, speak often very un••••u••d Doctrine, & bring forth such No 〈◊〉〈◊〉 and Imp••rtinencies, that one of a very small capacity which neareth, can and doth trul•• judge, That ••e speaketh not from the Spirit of God, but from his lack Imaginations. To prevent which abuse, it were very necessary that none were countenanced or allowed, or indeed permitted, without open witnessing against them, to speak in an open Assembly of People, but such that fa••thful Brethren, who are able in Knowledge and Dis|cussing, have some real knowledge of; for the neglect of this hath d••ne much hurt already, to the occasioning many to reproach the blessed Spirit of Truth, and to despise the Mini••try of some, to whom God hath given a heavenly Ministerial Gift. As there was a School of the Prophets among the Prophets, before Christ came in the Flesh, so th••re seemeth that there was such a School even among the Christians, whose Preachers were called Prophets, of which Paul said, 1 Cor. 14.29. Let the Prophets speak, two or three, and let the other judge; or at least|wise there should be Christian Schools, where a••l tha•• want to be inform|ed in the fi••st Principles of the Doctrine o•• Christ, may be informed by Men who have a spiritual Ability given them of God so to do. And thus, if all were well instru••t••d in the first Principles of the Christian Doctrine at least, before they go to preach to others, they would ••ot bewray such g••oss Ignorance when they preach, as too many do; and surely, if the Church were throughly reformed, and restored to that

degree of Purity and good Order, as God hath promised, and will cer|tainly fullfill, such Disorder would not appear.

And 3dly, There are particular Promises in Scripture concerning Ministers, Rulers and Pastors, whom God will give to his Church and People in Gospel Days, that shall be nobly and largely indued, both with holiness of Life and purity of Doctrine, and who shall be accom|panied with great success in their Ministry, to turn many of many Nations unto God, and to the Faith of Christ, and to Righteousness, and the true Worship of God, which is in Spirit and in Truth; as Isa. 66.18. It shall come, that I will gather all Nations and Tongues, and they shall come and see my Glory; and I will set a Sign among them, and I will send those that escape of them into the Nations, to Tarshish, Pull and Lud, that draw the Bow; to Tubal and Java••, to the Isles afar off, that have not heard my Fame, neither have seen my Glory; and they shall declare my Glory among the Gentiles; and they shall bring all your Brethren for an Offer|ing unto the Lord out of all Nations, upon Horses, and in Chariots, and in Litters, and upon M••les, and upon swi••t Beasts (This is figuratively to be understood) to my holy Mountain Jerusalem, saith the Lord; and I will also take of them for Priests, and for Levites, saith the Lord; to wit, not such P••iests & Levites as were according to the Law, but such as shall answer to the Gospel; and we find that Gospel Ministers are called in Scripture Levites, and Sons of Levi, whom God hath promised, That he will purifie and purge them as Gold and Silver, that they may offer unto the Lord an Offering in Righteousness; then shall the Offering of Judah and Je|rusalem be pleasant unto the Lord, as in the days of Old, and as in former Years. And Ier. 3.15. And I will give you Pastors, according to mine heart, which shall ••eed you with Knowledge and Vnderstanding. And it ought to be acknowledged to Gods Praise, wi••h great Thankfulness, that these Promises are begun in part to be fulfilled, so that divers such are raised up in divers places, whom God hath made and is still making blessed ••••••••ruments in his hand, to gather People unto God and Christ; but yet, 〈◊〉〈◊〉 are too many who r••n, and are not duely fitted for so great a Work, and pretend to have the inward and immediate Call of the Spirit of God, and to preach and pray by the Spirits motion, and yet are but little acquainted with it, and some nothing at all, but have •• meer Notion of such a thing, as the ignorance of their Understanding, and rawness and vnleavedness, yea, unholiness of their Lives, do too apparently demonstrate. It is one thing to say and dispute, That all

Preaching, and Praying, and Praising God, and serving and worship|ping him is to be in Spirit and in Truth, but far another thing indeed to preach in the Spirit, to pray and sing and give Thanks in the Spirit, and to do these things purely, & without all mixture: And alas! how oft do too many pretend to offer the right Fire on Gods Altar, and profess in words a great holy Zeal, but upon due search it is found to be but strange Fire, and Sparks of mans kindling, too oft the heat and wrath of mans Spirit doth pass for a divine fervour; all which showeth, that the Church is not as yet arrived to that perfect Restoration in Purity and good Order as is to be expected. But it is well that there is a blessed Number, yea, of Thousands that are travailing towards it; and there are some true Watch-men that God hath set up, and yet will set upon the Walls, that make mention of the Lord, and keep not Si|lence, and give him no rest till he establish, and tell he make Jerusalem a Praise of the whole Earth, according to Isa. 62.7. Nor ought the faith|ful Servants of the Lord be discouraged to labour in the Work of the Lord, in the diligent improvement of their Talent, that things are not in the general arrived to that purity among both Preachers and Professors, as is to be desired, & will be fullfilled. The divers Societies and Gatherings of these called Christians at this day, are like divers Fields of Corn, of which some have a great many more Weeds than others, but all have some; and these called Labourers in these Fields are more or less skillfull to plant, to water, and to weed, and some also more slack, and others more diligent; What then is to be done in such a case? should not these who belong to the best & cleanest Field remain where they are, and not go back to any other less pure; nor yet divide and seperate from their Brethren, but rather endeavour, partly by every ones more and more purifying himself, and perswading others, with a Spirit of Love and Meekness, to labour and press after more Purity, till all the old Leaven be purged out, and all the Weeds be taken away, and nothing left remaining but clean Grain? And none ought to make a Seperation from his Christian Brethren, whom he seeth to be the purest Society on Earth known to him, though perhaps he seeth that they are not altogether pure in all respects, untill he find that they are willfull, and settling down where they are, and refusing to travel onwards to greater degrees of Purity; nor even then is he to be hasty▪ but to wait to know the Lord to direct & guide him in what he doth. But certain it is, that the Lord is calling for greater Purity,

and that from these of the highest Profession in Christendom; and he is begun to lift all Professions, in order to seperate the Wheat from the Ch••ff; for th••re is Wheat in all the Professions in Christendom (to wit, a Seed that sincerely breathes after the Lord, yea, even these that are in the darkest Forms and Professions, and not onl•• in Christendom, and among these called Christians, but also among Iews, Turks and Pagans, of all sorts; for Christ hath dyed for all men, and a Seed is to be ga|thered unto him out of all Nations, that may answer to the travail of his Soul, who hath dyed for them.

And among other Instances, to prove that the Christian Religion and Church is not yet fully restored in the Earth, to that degree of Purity and Perfection that God hath promised, and will certainly perform, there is this one, viz. That when the Christian Doctrine, Religion and Church is fully and perfectly restored, she will really be the Ioy of all Nations, and the Nations will ••lock unto her. And no sooner is the Church come out of the Wilderness, but the Angel flyeth through the midst of Hea|ven, having the Everlasting Gospel to preach to all that dwell upon the Earth, which God will bless with wonderful success; for after that Iohn saw the Angel fly in the midst of Heaven, having the Everlasting Gospel to preach unto them that dwell on the Earth, and to every Nation, and Kindred, and Tongue, and People, saying with a loud Voice, Fear God and give Glory to him, for the hour of her Iudgment is come, and Worship him that made Heaven and Earth, and the Sea, and the Fountains of Waters, immediately there followed another Angel, saying, Babylon is fallen, is fal••en, that great City, &c. Rev. 14.7, 8. for indeed before Babylon fall, Zion must ••e raised up in measure; and as Dagon, the Idol of the Phi|listians fell before the Presence of the Lord in the Ark, so will Babylon fall before the Presence of the Lord in his Church, which cometh out of the Wilderness, Fair as the Moon, Clear as the Sun, and Terrible as an Army with Banners. It was wont to be objected against these called Reformed Churches & Ministers, that have pretended to be the Reform|ed Church, That the ill Success and Barrenness of their Ministry did prove they were not the true Church purely reformed, nor their Ministry that pure Ministry that God promised he would raise up in the Eacth, after the Apostacy▪ for indeed altho' many 〈◊〉〈◊〉 not converted, who have the opportunity of hearing the best Ministers, as many heard both Ch••ist & the Apostles, and wer•• ••ot converted yet many were converted; & it were strange to think▪ that God sendeth any to preach the Gospel, which is the

Power of God unto Salvation, but he blesseth them with some consider|able Success; for Ieremiah giveth it as a Mark of false Prophets, that they turned not the People from the evil of their ways, which they should have done, if they had hearkened to Gods Voice, and stood in his Counsel. But many Peachers are more ready to blame the People, and lay the default upon their Hearers, that they are not converted, than upon themselves; but surely it doth greatly concern all who pretend to be Preachers and Ministers of Christ, whether the blame doth not in great part lie upon themselves, yea or nay; as whether their Ministry be not barren, and the words they speak dead and dry? also, whether their Walking and Conversation, not being such as becometh the Mi|nisters of Christ, be not a great Offence and stumbling Block to many? for it cannot be denyed, but even at this day there is a great deal of Preaching & Praying used in Assemblies, by divers, & yet very few con|verted, though divers convinced, & few grow much either in the Know|ledge or Virtue of the Truth, under the frequent Ministry of divers, who pretend highly to the Spirits Teachings; and though the Ministry of many hath had great and blessed Success in our day, to turn many to Righteousness, which is a proof their Ministry is of God, yet the best Ministry that now is in being, so far as we know, hath reached little further than to two or three Nations, and but to a few in them, in comparison of others, who remain in darkness; but as the Purity, and more pure and perfect Restoration of the Church doth advance, the Word and Doctrine of the Gospel will advance, and have its free Course, until it be preached to all the Nations of the Earth, which, will be fullfilled before the end of the World, as Christ hath plainly fore-told.

And as God hath promised to his Church & People great Knowledge (and that he will teach them himself, from the least of them to the greatest, as well as give them able Ministers) & Holiness (see Isa. 62.12.) so he hath promised to give them great Peace, both among themselves, and also as to others, as Isa. ••0.17, 18. I will also make thy Officers Peace, and thine Exactors Righteo••sness; Violence shall no more be heard in thy Land, Wasting nor Destruction within thy Bo••ders, but thou shalt call thy Walls Salvation, and thy Gates Praise. And Isa. 11.6. The Wol•• also shall dwell with the Lamb, &c. And v. 9. They shall not hurt nor dest••oy in all my holy Mountain. And therefore when the Church of God, I mean, the Saints living in mortal bodies, shall come to its greatest Perfe••tion and

Glory, Persecution shall wholly cease and come to an end. But after that the Church is come to a far greater Perfection and Growth than ••he is yet arrived unto, and that many of many Nations are converted unto her, and many Iews (or Israel after the Flesh) are become Israelites 〈◊〉〈◊〉, that is to say, true Believers in Christ Jesus, a great Persecution is to arise, even the greatest that hath been, but that it shall be short, as doth clearly appear to me from many places of the holy Scripture; but before this great Persecution, the Church shall have a breathing time of great Peace, and shall greatly flourish and spread, and bring forth ••ruit in many or most Nations of the Earth for some considerable time, as I reckon, of about seventy Years, which answereth to the half hours Silence, at the opening of the seventh Seal, and therefore it is called half an hour, because it shall be followed with a great Persecution, at the rising up of the seventh Head of the Beast, and little Horn, that is yet to come; and as formerly Anti-christ hath wrought in a Mystery of Iniquity, for many hundreds of Years past, pretending for Christ, and yet against him, so in this last and great Persecution, Anti-christ, or a false Christ shall openly appear, denying openly the true Christ of God, who is already come, and call himself the Christ that was pro|mised to come, and shall deceive many, & persecute many unto death, and all that will not own him to be the Christ, he will endeavour to kill, both true Christians and false; and this is the time that the two Wit|nesses shall be killed under this outward Anti-christ, after they have fi|nished their Testimony, and who shall rise again after three days and an half: And the time of this Persecution is particularly expressed to be One Thousand two Hundred and Sixty Days, the which must needs be natural and ordinary Days, containing three Years & an half litterally understood, and not 1260 Years, because this great & last Persecution under this outward Anti-Christ, is within the time of the sixth Trumpet, as is clear by comparing Rev. 9.13. and cap. 11.15. for betwixt the beginning of the sixth Trumpet, & the beginning of the seventh Trum|pet, which introduceth the Milleniel Happiness & Reign of the Saints, the Vision of the loosing of the four Angels, which were bound at the River Euphrates, and the great Army of Horse-men, the Number of which is Two Hundred Thousand Thousand, that should slay the third part of Men (which is in great part yet to be fulfilled) the Vision of the little Book, the seven Thunders, the measuring the Temple▪ and the treading under foot the holy City (i. e. the Church of God) forty two

Months, the Prophecying of the Witnesses, their killing and rising, do all fall in. And as the time of the Churches great Peace and flourishing estate, before this last great Persecution under Anti-christ, doth answer unto and synochrine with the casting out of the Dragon, and the Saints Victory over him, and the great joy in Heaven on that account, so the Time of the last Persecution under Anti-christ, doth answer unto the new Persecution, that the Dragon (i▪ e▪ the Devil in that outward Anti-christ) shall raise against the Woman (i. e. the Church) who again is to flee into the Wilderness, after her former return out of it, & hath the two Wings of an Eagle given her to fly with; & he who will ready and well consider what is written, Rev. 12. as God shall be pleased to illuminate his Understanding, shall easily understand, that the Woman goeth again into the Wilderness, after her first Return out of it; and whereas her first abode in the Wilderness, under the inward & spiritual Antichrist, was to be 1260 Days, signifying prophetically 1260 Years (which time is near to be expired (the truth of which Experience doth sufficiently prove to any but a little skilled in Church History, that the inward & spiritual Anti-christ in the false Church, especially in the Pa|pacy, hath prevail'd above 1200 years already past) her last abode is to be 1260 Days litterally & vulgarly understood; nor is it unusual in Scrip|ture that both Days and Years be sometimes taken litterally and vul|garly understood, and sometimes figuratively and mystically. And concerning this great and last Persecution, Daniel doth prophecy, Dan. 7. v. 7. to the end, and cap. 11. v. 27. to the end; And cap. 12.1. it is said, At that time shall stand up Michael, the great Prince, which standeth for the Children of thy People, and there shall be a Time of Trouble, such as there never was since there was a Nation [Note well these words, for they plainly hold forth this last and most great Persecution, such as never was before in, and none will be after it, for immediately after follow|eth the raising up of the Saints, as appeareth from vers. 2. And that it is said, Many of them that sleep in the Dust of the Earth, shall awake, is so said, because some did rise from the dead immediately after Christs Resurrection. Also, it is probable, that some of the Saints shall be raised up as a first Fruits, before the rest that are to be raised, to wit, these 144000. mentioned Rev. 7. & cap. 14. who are expresly called, The first Fruits unto God and the Lam••, and whose Description is such, that they seem not to be Men living in a mortal state; for they are di|••••••••guished from the four living Creatures and twenty four Elders,

representing the Militant Church on Earth, That they did sing a New Song be••o••e them, which none of them could learn, but only these 14▪000. And it is said, That they were not d••filed with Women, as intimating, that they are not now born of Women, after the ordinary manner of Generation, but raised from the dead in Immortal Bodies; for all born of Women (Christ only excepted) have received some Defilement by their Bi••th. And let any diligently compare Dan 7.24, 25. with Rev. 12.14. and cap. 17.10, 11, 12, 13, &c. and he shall see that both Daniel and Iohn relate to the same thing and to the same t••me. And the Ten Horns or Kings hating the Whore and burning her Flesh with Fire, is yet for most part to be fullfilled, which Whore is the false Church, especially the Papacy, that the ten Kings in Europe, together with the Turks, will greatl•• afflict, & because of their Idolatry and Superstition, and other great Sins, God will bring this great Judgment upon them, and under these great Judgments, many will still remain Impenitent, for which see Rev. 9.19, 20. compared with Rev. 17.16, &c.

And concerning this outward & visible Anti-christ, that is yet to come, who shall call himself the C••rist and Messiah, and shall deceive many false Christians, as well as others▪ & many of the Ie••ish Nation especially, Christ hath plainly fore-told, Io••n 5.43. saying, I am come in my Fa|thers Name, and ye re••ive me not i•• another shall come in ••is own Name, him ye will receive. And Mat. 24.24. he did fore-tell of false Christs that should come, & false Prophets, &c. and particularly v. 6. Where|fore if they shall say unto you, Behold, he is in the Desert, go not ••orth, &c. And that this Time of great Pe••secution shall be but short, because of the Elect, Christ hath also fore-told, Mat. 24.22. For the Elects sake those days shall be shortned; which agreeth with Rev. 17.10. And when he cometh (viz. the seventh King) he must continue a short space. And of these seven Ki••gs, five were fallen and past in Iohn's Time, as the Angel told Iohn, & one was then remaining, to wit, the Roman Monar|chy, the which doth yet continue in the ••oes and lower parts of it; but the seventh King is altogether yet to come, & is not to arise untill the Time of the half Hours Silence, or Peace of the Church be expired, the which seventh Head shall begin this great Persecution, that shall be the greatest and last, and shall be followed with the greatest Glory that ever was known on Earth, when Christ, together with his Saints shall appear to Men in the Clouds of Heaven; and though some petty false Christs have formerly arisen, and deceived some Iews, yet they were

nothing considerable to this last false Christ, that shall arise and work false Miracles, and lying Wonders.

And as concerning the five Kings that were fallen and gone before Iohn's Time, it is strange that so few, if any, have plainly found or told who they were, seeing the Scriptures plainly hold them forth; for 1st. there was the Egyptian Monarchy, 2dly. The Assyrian, 3dly. The Chaldean or Babylonian, 4thly. that of the Medes & Persians, 5thly. The Grecian, all which did greatly persecute the Church; and the sixth that was come in Iohn's Time was the Roman, that hath also persecuted the Church most terribly; and last of all cometh the seventh, who shall call himself the Christ, and shall either really be or pretend to be a Iew, otherwise how could he deceive so many of the Iewish Nation, who do expect that the Messiah shall be a Iew. And that such an outward and visible Anti-christ is to come, these called Fathers, both Greek & Latine, did generally declare, & particularly Theodoretus at large, in his Com|mentary on Daniel, cap. 11. which they might learn partly from the Scriptures, especially Daniel and Iohn's Revelation, and Paul's second Epistle to the Thessalonians, cap. 2. And these seven persecuting Kings or Monarchyes are by an Allegory described, Gen. 36. v. 31. to 40. of which the Zohar and Mystical Writings of the Iews take special notice, and as they are called eight in Genesis, so in the Revelations; for its like the two last will be contemporary, or so near that they are reckoned but as one, as the two Kings of the Medes & Persians are reckoned one, and the Roman East and West Monarchies, that are as the two Legs of the great Image, are reckoned but one. And these seven Kings are called the Kings of Edom, by way of Allegory, and possibly after some secret manner have had their rise from Edom, which is Esau, as the true Church of believing Iews & Gentiles is called Israel; and the Per|secutors of the Church in the time of the Babylonish Captivity, are called in Scripture The Children of Edom, Psal. 137.7. Remember, O Lord! the Children of Edom in the day of Jerusalem. And that it is said, Gen. 36.31. And these are the Kings that reigned in the Land of Edom, before there reigned any King over the Children of Israel, it hath this Allegorical sence, That after the fall and expiration of the seven Persecuting Mo|narchies or Kingdoms, six of which are near expired, God will set up the Kingdom of his dear Son, the Lord Jesus Christ, so as to have a most excellent Majesty, Splendor and Greatness, not only by his inward and spiritual Presence and Appearance in his Saints & Church on Earth

living in mortal Bodies, but which shall ••e outwardly conspicuous to men universally in the visible Effects of it▪ for even all that part of Mankind that shall not be converted to be Saints, shall be under the Go|vernment of Christ and his Saints, so far, that though they shall not have true Love to Christ and his Saints in their unconverted state, yet a fear and awe shall take hold of them, that they shall be subject to the Saints, even to these that shall live in mortal Bodies, and shall serve and obey them as Servants or Slaves obey their Masters, to which that place of Scripture doth seem to relate, Isa 61.5. And strangers shall stand and feed your Flocks, and the Sons of the Alien shall be your Plow-men and Vine-Dressers; vers. 6. But ye shall be named the Priests of the Lord, Men shall call you the Ministers of our God; ye shall eat the Riches of the Gentiles, and in their Glory shall you boast your selves; and compare with this Isa. 23.15. And it shall come to pass in ••ha•• day, that Tyre shall be forgotten 70 Years, accordi••g to the days of one King, viz. even as the Church of God suffered Spoil, Devastation and Cap••ivity 70 Years under the King of Babylon,* 1.3 so shall the false ••hu••ch (allegorically signified by Tyrus or Tsur, whose Numerical Letters in Hebrew contain 666 (as on the Ma••gen) the Num|ber of the Beast (as Leterno•• doth in Greek) suffer 70 Years Captivity, Devastation and Spoil, not by true Ch••istians, but others; and in that ••ime of 70 Years, the true Christians shall ••ave great Peace, and the true Church greatly flourish and spread into many Nations, and Tru••h shall greatly prevail, and many shall rejoyce of all sorts to hear the sound of it, and most especially Heathens and Gentiles, who have been defiled with the Idolatry, Superstition and Hypocrisie of false Christians. And during this time of 70 Years, the se••en Vials are like to be pured forth (a••owing to ••••ch Vial about the Time of ten Years) upon the false Church & Apostate Ch••istians, which is like to begin about the Year from Christs Resurrection (according to the best Chronological Account I can make) 1666. and is from the time of his Birth about the Year 1700. to wit, the beginning of the said 70 Years, when the seven Vials or last Plagues are like to begin to be poured out upon Babylon or Tyrus, i. e. the false Church, and especially the Papacy, wherein God hath a People that he will call out of her, and who will answer the Call of God; the which Chronological true Account differs from the vulgar Account in some Years, which the Reader is to observe, for the Time hastenth wherein these things will begin to be fullfilled,

as seemeth exceeding probable; but as to the precise Number of Years, nothing is positively to be concluded by me in this case, Time will dis|cover the matter.

By all that hath been said, it doth plainly appear, that the full and perfect Restoration of the Church to all that Glory and Blessedness, and plenty of divine and spiritual Induements that God hath promised, and is left upon Record in holy Scriptue, is left to the time of the Thousand Years, which according to great Probability is to begin about the length of the Age of a Man after the Year 1700 is expired; but I un|dertake not to affirm this from the Spirit of Prophecy; for some have too rashly undertaken to prophecy things, that have not come to pass in the time they prefixed, and so have proved themselves f••lse Prophets, the which rashness I resolve not to be guilty of, therefore what I say in the case, is only in way of Probability, grounded upon some seem|ingly strong Rational Perswasions, infered from the best Chronological Account I could make, and if Time discover the truth of it, there may be found in it some-what more than a probable Conjecture, but I affirm it not positively, for I had rather dye than give occasion to any to bra•••• me with the Name of a false Prophet. And within this time of the Thousand Years, which I positively believe and affirm, as a most cer|tain thing that is to come to pass, the Chu••ch of God upon Earth, (which is the Saints that shall be living in mortal Bodies, born of Wo|men, and begot as we are by humane Generation) shall not only be restored to all that G••ory and Blessedness that ever she had in the purest time in the Apostles dayes, after Christs Ascention and giving the holy Ghost, but she shall be enl••rged, and enriched with many excellent Induements, and Gifts, and Blessings of God, both inwardly and out|wardly, far beyond what the generality of true Christians witnessed in the Apostles days; and yet even then I do not allow that any should say, there shall be any of the Saints, living in mortal Bodies within the Thousand Years, that shall exceed the Apostles of the Lord, or equal them in all spiritual Gifts, it is enough that they be near, though infe|riour unto them. And that which shall greatly encrease the Dignity and Felicity of the Church of the Saints living in mortal Bodies within the Thousand Years, is, that they shall converse frequently with the Lord Jesus Christ and the raised Saints, who have put off the mortal Cloathing, and put on the immortal, and have familiar Conversation with them, as the Apostles had with Christ after his Resurrection, and

may learn and be taught of them many great Mysteries belonging to the Kingdom of God, secretly couched and wrapt up in Enigmaes and Symboles of the holy Scriptures, that formerly they did not under|stand, even as it is written, That Christ after his Resurrection conversed with the Disciples, and expounded unto them out of Moses, and the Psalms, and the Prophets, the Things concerning himself, and opened their Vnder|standings to understand the Scriptures; for there is no Inconsistency in it, but a very good agreement to be inwardly taught by the Spirit of Christ, and to be outwardly taught by Christ by word of Mouth; for no doubt, the Disciples of Christ were both inwardly and outwardly taught by Christ many things, both before and after his Resurrection. But the Glory of the Church of God, i. e. of the Saints living in mortal Bodies upon Earth, who shall be born of Women, and begot of Men in the way of lawful Marriage, and who shall eat and drink the Fruits of the Earth, with all becoming Moderation, & holy Reverence, and Thanks-giving, is such, that no words or declaration is sufficient to express it, only some hints are given of it, so far as the Scriptures hold forth, according to the small measure of that divine Illumination I have received. And tho' the chief Government over all the Earth and Mankind, that shall live therein within the Thousand Years, shall belong to Christ and the raised Saints (who shall frequently outwardly appear to Men, both good and bad, or disappear, as they shall see meet, and as Christ used to do after his Resurrection; for he appeared or disappeared, as he pleased) yet in a secondary & subordinate way and manner, the Saints living in mortal Bodies shall also reign with Christ and the raised Saints, over all Nations of the Earth, and they shall have the full dispose and command of all the Riches and Treasures of the Earth, which they shall use with all holy and godly Moderation and Discretion, to the Glory of God and the mutual Comfort of one ano|ther; for then shall that be fullfilled which is written in Isa. 23.18. concerning the Riches of Tyre, after the return of her Captivity, and her Merchandize and her Hire shall be Holiness to the Lord; it shall not be treasured nor laid up, for her Merchandize shall be for them that dwell before the Lord, to eat sufficiently, & for durable Cloathing; but the raised Saints, that have put off the mortal Cloathing shall neither need nor use any of these things, neither shall they Marry and give in Marriage, but be as the Angels of God, as Christ hath taught, when he proved the Resur|rection of the Dead against the Sadduces, and I wish such as hold the

gross Error of Sadducism at this day, would well consider Christs Do|ctrine in this particular.

And though the Church of Christ, before the Thousand Years begin, will not arrive to her most perfect State of Glory and Happiness, yet there is cause to believe, that within that preparatory Time of 70 Years, above-mentioned, (answering to the time of Daniels Numbers, the one of 1290. exceeding that of Iohn's Number in the Revelations by 30. and the other of 1335. containing 40 years more, making in all 70. and then last of all the Persecution under the outward Anti-christ, of about 3 years and a half▪ which bringeth to that blessed Time 1335. as it is said, Dan. 12.12. Blessed is he that waiteth and cometh to the Thou|sand three hundred and five and thirty days; for then the seventh Trum|pet soundeth, and the Thousand Years begin) the Glory of the true Church shall be exceeding great, and nothing short, as to the general, of what it was in the Apostles days, in respect of Virtue, Holiness, Peace, Love, Knowledge, and all spiritual Induements, yea, and Gifts of Tongues, & Miracles; for since Nations of strange Languages shall be converted, there i•• g••ound to believe, that the Gift of Tongues shall be given to the Church, as well as other miraculous and extraor|dinary Gifts. Nor should this seem strange unto any, that I affirm the Gift of Miracles will be given unto such, whom God shall think worthy, when the Church cometh more perfectly to be restored; for if Anti-christ shall be permitted to work false Miracles and lying Wonders, to deceive many, as the Scripture declareth, it is not to be questioned but God will raise up his faithful Servants and Witnesses to work true Mi|racles and true Signs and Wonders, to convince Unbelievers. And the Scripture doth expresly declare, that the two Witnesses that shall prophecy in Sackcloth, in the time of that great outward Anti-christ that is to come, shall work Miracles, Rev. 11.5, 6. for if any man will hurt them, Fire proceedeth out of their Mouthes and devoureth their Enemies; these have Power to sh••t Heaven, that it rain not in the days of their Prophecy (as formerly Elias had such Power) and have Power over Waters to turn them to Blood (as Moses did formerly) and to smite the Earth with all Plagues, as often as they will. And though some streign this wholly to a Mystical and Allegorical sence, and alledge, That this is already fullfilled under the inward & spiritual Anti-christ in the Papacy; yet it is certainly to have a litteral fullfilling; for the Prophecying of the Witnesses be|longeth only to a time betwixt the sixth and seventh Trumpet, and

goeth immediately before the seventh Trumpet, and therefore is not •• thi••g yet fullfilled; & the days of their Prophecy must needs be 1260. common Days, and not Years, as some imagine; for 1260 years con|tain very near the space of Time belonging to five Trumpets, allowing to each Trumpet 260 years, which the Historical Events, according to Church History, compared with the Effects of the Trumpets, so far as they are past, do make very probable; and according to this Ac|count, the sixth Trumpet began to sound about the year from Christs Birth 1514. about which time Luther was raised up to witness against the Idolatry, Superstition & Hypocrisie in the Papacy; and since which time the Turks have greatly prevailed against the Apostate Christians, and have been made a great Scourge against them▪ and unless they re|pent, are like to be made yet a far greater; for by that great Army mentioned, Rev. 9.16. that was to be raised, as the Effects of the sixt Trumpet, without all question is to be understood the Turks, which had been preparing for an Hour, and a Day, and a Moneth, and a Year, (i. e. 390 Years, and some odds backwards, viz. about the Year 1123. when the Turks began to be so stro••g, that they formed themselves into an Empire, and had an Emperor over them. And who can doubt that there will be great plen••y of Miracles daily seen in the Church, when she cometh to her Perfection in the Thousand Years, when the dead Bodies of the Saints shall be raised from the Dead, and appear to the Living, after they have so long remained dead. And the Saints living in mortal Bodies, when they are fitted for it, shall be changed from a state of Mortality to a state of Immortality, so as to ascend to Heaven in the sight of mortal Men, than which there are scarce any greater Miracles, of which, Elias being carried up, was a Type and Symbol.

And to the Glory of the Church, as it shall consist of Saints living in Mortal Bodies, until they be changed, it shall be no small addition, that there shall be a very great Knowledge of things both divine and Natural, that shall be generally given to the faithful, and Mysteries both of Divine and Natural Things shall be wonderfully revealed, and the Books both of the Scripture and of the Creation will be opened, and a Perfection there will be of all Arts and Sciences, which at present are in great part very defective; and it is worthy of Observation, that the Knowledge of Divine and Natural Things doth increase together gradually, as these latter Ages do sufficiently discover, and the Time to come will yet more fully demonstrate; for God Almighty is the God

both of Grace and Nature, and the Knowledge of all Nature and Na|tural Things, that is true and real, is of God, as well as the Knowledge of all Spiritual and Divine Things, so that it may be warrantably con|cluded, That Children in that time will be more wise and understand|ing in Things both Divine and Natural, than the wisest of Men are at present; and there will come after us, that shall far exceed us in Know|ledge, and other great and excellent Induements and Gifts; Therefore let none esteem of their present Attainments above what is convenient, nor imagine th••t they are come to the highest pitch of Wisdom or Virtue; nor let any set themselves in opposition to further Discoveries of Divine Knowledge in things both Divine and Natural, lest they be found Fighters against God, and imagine a vain thing; for as no Man can stop the flowing of the Sea or the rising of the Sun, so can none stop the increase of the Light of the Day of God, that is yet to increase, and that with an exceeding Increase, beyond what can be conceived, but let all be humble, and sob••r in Mind, and keep faithful to God in the measure of divine Li••ht already received, still Praying and waiting for a further increase, and standing open and ready to receive the In|crease of it, as it shall come both Immediately and Instrumently, for i•• ••ill come both ways; and whoever rejecteth the Light that God causeth to shine to any, th••ough any Instrument of his fitting & sending, they reject God himself in so doing. Therefore let all fear, and be sober, and humble, and try every thing with the true Touch-stone, and Stone of Trial, the true Lig••t of Christ in every particular, for so Christ is called, Isa. 28 16. Behold, I lay in Zion, for a Foundation, a Stone, a tryed Stone, or a Stone of Tryal, Lapidem probationis, as the Hebrew doth ••ear, and as I••nius and Tremelius doth translate it; and he who believeth, let him not make haste; Let none be hasty to imbrace or reject any thing or things that Men may bring forth as Openings or Discoveries of divine Truth, beyond what is at present commonly made known; for Sathan is not wanting to transform himself as if he were an Angel of Light, and will be apt to intrude his Diabolical Sug|gestions and devilish Doctrines, as if they were divine Revelations; and on the other hand, to call that which is really of God, a Diabolical Illusion: And therefore it doth highly concern all to be watchfull in the Light and Spirit of Christ, and very cautious and wary, either what they receive or reject. And though the Light & Sp••rit of Christ 〈◊〉〈◊〉 that which Principally doth guide and preserve the Understandings

of the faithful from being deceived by Satans Transformings, yet the holy Scriptures are Instruments, Means and Organs in the hand of the Spirit of Christ, which he is pleased to make use of to preserve the Faithful from ••eing ensnared, and therefore they are diligently to be read and searched i••••o, and meditated upon, by the help of the Spirit of Christ, with earnest and fervent Prayer unto God, to give the true Understanding of them. And if any, on a pretence of the Spirits in|ward and immediate Teachings, will reject the help of the holy Scrip|tures in reading and meditating upon them, as aforesaid, or other Helps that God giveth them, they provoke God to give them up to Sathans Delusions, to believe them, as sad Experience hath sufficiently proved; so that none have been more wofully deceived, than some who have made great Pretences to the Spirit's immediate Teachings, which yet saith nothing against the truth of the Spirits immediate Teach|ings, which are a blessed enjoyment to every one that hath them; but too many abuse the Doctrine of the Spirits immediate Teachings, to vent and expose their vain dark Imaginations, and Satans Delusions, from which God preserve all that in any measure of sincerity love the Lord Jesus Christ.

And to Conclude the whole matter concerning the Restoration of the Church, and her arriving at that perfect State, which the Promises of God hold forth she is to arrive unto before the end of the World, it is to be considered, That the due and right Administration of Gospel Discipline, used in the Power and Authority of God, as God shall be pleased to reveal it in fitted and prepared Instruments, will greatly conduce thereunto, as it was in the best & purest state that the Church had, in the Apostles days, where Discipline was administred and good Order observed, in the real Power and Authority of God, which put a great Impression of a holy Fear and Reverence upon all Believers in that Day; for the Power & Authority of God, with which the Apostles and Ministers of Christ, and Elders, were cloathed, was so manifest, that it was discerned, seen and felt inwardly by all that had any measure of a spiritual discerning, and where any were blinded by Sathan, and were stubborn, willfull and Rebellions, the Judgments of God were manifested against them, invisible Effects, as in the case of Annanias and Saphriah, who were struck with Bodily Death for their Sin of Dis|simulation; and so it was in the Church of Israel, when Corah, Dia••a

and Abiram rebelled against Moses the Servant of God, that they dyed not the common Death of men, but the Earth swallowed them up alive; and when Miriam spoke against Moses, she was struck with a Leprosie, which was not heal'd until Moses pray'd for her unto the Lord, Num. 12. And the Sentence of Excommunication that was then in the Church, & which not only the Apostles, but others had Power to pass against such as deserved it, was a thing that was done by a divine Power and Au|thority, that had some manifest Effects upon the Persons, against whom it was inflicted, that made it so very dreadful; and therefore it is said, (after that which came to pass in the matter of Annanias and Sapphira) Great fear came upon all the Church, and upon as many as heard these things, Acts 5.11. And vers. 13. it is said, And of the rest durst no man joyn himself to them, but the People magnified them. And therefore it may war|rantably be expected, that when due Gospel Discipline shall be duely exercised in the Power and Authority of God, in the Church, the Judg|ments of God will be manifest both inwardly and outwardly, in such manner as will make the Hypocrites afraid to present themselves as Members of the Church of Christ; and this will be as a Fan in the hand of the Lord Jesus Christ, to sweep his floor, and to seperate the Wheat from the Chaff: And truely the time draweth near that the hour of Gods Judgments will come yet more manifestly, and then great will be the Wo that shall be due to such as make a great and large Profession of the Truth, and yet are not in it; for of a certain, a fanning, searching, sifting and winnowing Time is very near at hand, and the Spirit of Christ is grieved with the liberty and looseness that too many take, who even profess the Teachings and Leadings of the Spirit, & Judgment is like to begin at such; and most assuredly God is calling for a further degree of Purity and Reformation, than any have yet attained unto, and will in due time effect it, and that not only by his own immediate Power, but by raising up Instruments to work with him; for great things God hath done, and yet will do, by Instruments of his fitting and preparing, in the Earth. Therefore it is high time for us to be waiting for the Coming of the Lord to be revealed in greater Power and Authority, to cleanse his House and Garden, that none may refuse to joyn with him, when he calleth, or oppose or slight any Instruments of his raising for such a work, however mean and despisable they may seem to be in the Eyes of Men. And surely it is matter of grief to find some sitting down at ease where they are, and thinking all is well enough already; and

when they are told, yea, when they see it, and do acknowledge it, that there is a great mixture, and many Weeds and Tares mingled with the Wheat, that choak and hurt it, do say, as I have heard some say, Let the Wheat and Tares grow together till the Harvest, which is the end of the World; not rightly understanding Christs words, nor duely applying them, for the Field where Christ commanded that both the Wheat and the Tares should be suffered to grow, is not the Church of Christ, which is as a Garden, but the World, as Christ doth expresly declare in his opening the Parable▪ Mat. 13.38. The Field is the World, the good Seed are the Children of the Kingdom, but the Tares are the Children of the Wicked One; and such have done well who have made use of this place of Scripture against persecuting Men for Conscience sake, and against putting Hereticks to Death, for many are called Hereticks falsly; but suppose there be that are Hereticks, and do teach Heretical and false Doctrine, who are the Tares, yet they are to be let alone to live in the World, according to Christs Doctrine, but yet neither they nor their Doctrine is to be allowed in the Church, but they are to be disowned and denyed, and due Church Censure and Discipline is to b•• exercised against them, who go to preach or teach any Doctrine con|trary to the Doctrine of our Lord Jesus Christ; therefore that Parable of Christ saith nothing against Church Censure and Discipline duely administred ••gainst false Teachers, if they be really found to be such, or any that walk disorderly, being professed Membe••s of the Church; but every small Mistake or Error in Judgment is not just cause to ex|clude a Man from the Fellowship of the Church, but if it be in any thing Fundamental, or of great Consequence, to the manifest hurt of Peoples Souls, if they persist in their Error, they are to be disowned, according to Iohn 2.10. for both the Church of Pergamus and Thyatira are reproved for bea••ing them that taught false Doctrine; and the Church of Ephesus is commended, That she could not bear them that are Evil; and such are both false Teachers and bad Livers. And seeing the Church of Christ is compared to a Garden, in several places of Scripture, Song. 4.12, 16. & 5.1. Isa. 58.11.6..11. great care is to be taken by all such to whom God hath committed the over••ight thereof, and labour therein, to preserve it as free as possible of all Weeds and hurtful Herbs; for as Weeds and hurtful Herbs when suffered to prevail and abound in a natural Garden, do exceeding much 〈◊〉〈◊〉 to the tender Herbs in it, and also spoil the Beauty of it, that the

Owner of it hath not pleasure to walk therein, even so, evil Men, to wit, Hypocrites, and all false Christians do great hurt to be suffered to mix and mingle with the true Church, in any matters that concern them as a Church; therefore Believers and Unbelievers should not be yoked together in any matter of Church Concerns, but a Seperation ought to be betwixt them, as betwixt Light and Darkness, God and Belial, Christ and Anti-christ, as it is written, 2 Cor. 6. v. 14 to 18. And whereas these words, v. 14. Be ye not unequally yoked together with Vn|believers, are commonly applyed to Marriage, so that a Believer ought not to marry an Unbeliever, to which I readily assent, but that is not the principal design or thing intended in these words; for Paul is not there treating of the case of Marriage, but of Church Fellowship. Again, 1 Cor. 5.6, 7 Know ye not that a little Leaven leaveneth the whole Lump? Purge out therefore the old Leaven, that ye may be a new Lump, &c. And v. 11. If any Man that is called a Brother be a For|nicator, or Covetous, &c. with such an one, no, not to eat.

Notes

• * 1.1

  Note. That Anger is in God effectively, not subjectively▪ & is not any inherent Accident or continge•••• Quality in God; for no Accidents or contingent Qualities can have place in God who is Most Perfect.
• * 1.2

  Gen. 8.21. com|pare with Prov. 22.15.
• * 1.3

  • 〈in non-Latin alphabet〉〈in non-Latin alphabet〉 400
  • 〈in non-Latin alphabet〉〈in non-Latin alphabet〉 60
  • 〈in non-Latin alphabet〉〈in non-Latin alphabet〉 6
  • 〈in non-Latin alphabet〉〈in non-Latin alphabet〉 200
  • 666