Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	world_n	wrath_n	19	3	7.0367	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85461	Saltmarsh returned from the dead, in Amico Philalethe. Or, The resurrection of James the apostle, out of the grave of carnall glosses, for the correction of the universall apostacy, which cruelly buryed him who yet liveth. Appearing in the comely ornaments of his fifth chapter, in an exercise, June 4. 1654. Having laid by his grave clothes, in a despised village remote from England, but wishing well, and heartily desiring the true prosperity thereof.	Gorton, Samuel, 1592 or 3-1677.	1655 (1655)	Wing G1307; Thomason E836_1; ESTC R207426	178,733	220

and that in way of wonder behold the Judge standeth before the doore THe word brother in this place comprehends not onely the brotherhood of the Saints of God as in the next verse where he adds my brethren but also a certaine relation in brother-hood which is between the saints and men of the world set forth unto us in that between Jacob and Esau which the Scripture so often expresseth and alludeth unto Was not Esau Jacobs brother saith the Lord yet I have loved Jacob and hated Esau and have laid his mountaine wast and his heritage for the Dragons of the wildernesse For Christ ariseth and is brought forth out of as near a kinn with the men of the world as Jacob was unto Esau his brother who had both one father even Isaac and one mother being both begotten at one going in of Isaac to Rebecca as the Apostle reports unto the Romans Even so Christ and Belial God and the Devill spring out of one act of union and conjunction of God and man which must of necessity have in its divine wisdome and humane else God and man are not existing therein For the wisdome of God transcends all creatures and it is the excellency of man-kinde that his wisdome transcends all creatures on the earth besides himselfe So that without the wisdome of God and the wisdome of a creature the creation of man is not for he is made in the Image of God Therefore in the propagation of the Sonne of God there is the wisdome of God subjecting and prostrating mans wisdome unto it selfe which is the bringing forth of Christ the Sonne of God Also the wisdome humane subjecting and prostrating the wisdome of God unto it selfe as the Serpent did the wisdome of the woman who was made in the Image of God is the bringing forth of Antichrist the seed of the Serpent the sonne of perdition So that it is God and man conceived and brought forth by the wisdome of God which is Christ the Sonne of God the Saviour of man-kinde And it is man and God conceived and brought forth according to the principles of humane wisdome that is Antichrist the sonne of perdition and that destroyer of man-kinde So that they are one in conjunction and unity of God and man in the root as near as Jacob and Esau were in that one act of generation but in the springing up and perfecting of them they are as different and at as great a distance as Jacob and Esau were in those two nations of Israel and Edom. And here note with me my good freinds that man cannot be known no not that man of God nor yet that man of sin in a simple act of creation without respect unto generation nor in one simple act of generation without respect to that act of creation For as it is in nature that all the wisdome in the world in the act of mans creation cannot expresse or set forth his multiplication and continuation on the earth but with respect unto the act and virtue of generation nor can it in the act of generation set forth and declare mans beginning and originall but with respect unto that act of creation even so no man can truly preach Christ in that work of creation as we are Gods work-manship created in Christ unto good works but with respect unto the act of generation as he is the seed of the woman begotten and borne of a virgin Nor can he be truly known in the act of generation but with respect unto that act of creation as the spirit of God carries up his geneology which was the sonne of Seth the sonne of Adam the sonne of God For the wisdome of God and the wisdome of a creature are both in the unity which is as that unformed Chaos in the beginning but Christ is onely propagated according to the wisdome of God and Antichrist is generated by the wisdome of a creature which is the giving of every thing a forme and virtue out of that confused and deformed Chaos So that without generation creation hath no off-spring and without creation generation hath no beginning or originall Therefore the Son of God is voyd without the one and the other and so is that Son of perdition Note therefore that in that unity or act of creation of God and man to be one workmanship there is a kindred between Christ and Antichrist as near in all respects as that of Jacob and Esau considered in that lawfull contract and act of Isaac and Rebecca But in that act of conception and springing up according to the wisdome of God and the wisdome proper to a creature there is that infinite distance and disproportion as is between Israel and Edom Christ and Antichrist the son of God and the son of perdition Our Apostle therefore doth with good advice exhort the Saints of God not to grudg against the men of the world and that in the relation of brethren saying Grudge not brethren one against another Grieve not or groane not as the word is that is let not the enmity that is in the world be vexatious unto you But behold in that way of sin and death Gods wonderfull device for the in-let of wrath and execution of justice in the world and know that without that way of destruction salvation had never been For if the Son of God had not beene made sin in our nature and yet so as not to know sin that is never to approve thereof or be stained therewith in the least for never was guile found in his mouth being that Immaculate and spotless Lamb of God altogether pure without superfluity or defect So that his nature in whatsoever is proper unto him is free from all guilt and staine although he be found in a true sence in that condition which is sinfull Otherwise our nature had never been made the righteousnesse of God in him for whatsoever is proper and naturall unto man knows no such righteousnesse nor can it approve of or be satisfied therewith therefore can wee never receive and accept thereof but with the losse and denyall of all things proper to the nature of man as considered in that off-spring of the earth which he is changed and renewed from by the wisdome and spirit of God being turned from darknesse into light fram Satan unto God a change which all the Saints participate of therefore can no flesh boast for by this meanes boasting is excluded our owne works are utterly renounced Even so the Son of God is become darknesse in the men of the world as absolutely as man is made light in the Lord therefore it is said that if the light which is in thee be darknesse how great is that darknesse For if that which makes light be become darknes there is nothing left to cure that darknesse so also if mans nature which is in it selfe is darknesse be made light it selfe in the Son of God as he affirms of the Disciples that they are the light of

it is exprest in Ver. 6. For as the use and exercise of the law of the spirit in the declaration of the virtue of Christ Jesus the contraction and Emitto whereof is the splendant brightnesse of Christianity testifying unto all men that therein consists the crucification of the flesh in all the affections and lusts of it Even so the exercise of the law of the flesh in the contraction and sending forth of the desires and affections thereof testifies unto all men that therein consists the crucification and death of Christ Jesus according to the spirit testifying an eternal guilt upon an act of such nature as that is which is of no lesse concernment then the kissing of the Son of the eternal God Secondly It eates their flesh as fire now we know that as rust eateth and consumeth the mettals in which it breeds so doth fire consume and destroy the fuel in which it fastneth it selfe and taketh hold and without fuell the fire ceaseth for take away fuel and the fire goeth out Now the proper fuel wherein the wrath of God kindleth it selfe is the wisdome of the flesh so that take away that and the fire thereof goeth out it is not without that no more then fire is without fuel and therefore no creature in the world is capable of the eternal wrath of God but onely mankinde no more then any can be in a capacity of the consolation of God but such as are indued with his wisedome For as the consolations of God kindle themselves and become extant through that wisdome of God which hath given it selfe so glorious and an eternal forme in all the virtue relations and respects that are between God and man in Christ without which the consolations could not be no more then the eye can see without light or a house stand without the pillars and joynts of it even so the jealousie and wrath of Almighty God kindles it selfe becomes extant and in exercise through the wisdome of the flesh setting such a forme on the operations relations and respects as are conversant in the state of Antichrist between God and man For the wisdome of the creature or carnal law is wrath unto execution against such as use cruelty to the innocent especially in the highest degree and when the proper operations of the word according to the carnal law are made manifest it shall appear that they have exercised cruelty against the innocent Son of God that then in the highest degree in putting him to death in all that livelyhood and operation of his holy spirit which is not permitted to exercise it selfe or breath in them whereupon they must of necessity by that their wisdome judge condemn and execute wrath upon themselves which could not hold proportion with this their fact but as the power of God kindles it selfe therein yet so as the proper power and spirit of God is not any cause or original thereof that is of their torment but man himselfe is the proper cause and fountaine thereof out of which it for ever floweth For as the soule of man is kindled and inflamed through the wisdome of God with the love and consolations of God yet the soule of the creature is no proper original or fountaine thereof for they are the love and comforts of the Creator and not of a creature yet is the creature conversant and active in them even so the power and spirit of God kindles it selfe through the wisedome of the flesh the literall voice of the Scriptures written in all mens hearts in wrath and displeasure and is conversant and infinitely active therein yet is the spirit and power of God no proper original or fountaine of wrath but the wisedome and spirit of the creature is the proper cause and fountaine of it therefore it is sayd of the Lord fury is not in me We must remember then that when the Scriptures ascribe unto man love joy peace grace mercy glory power and virtue proper unto the Saints they are such as God is the fountaine and cause of and not the creature yet are they the excellency of the Sonne of God who is not without the creature though he be God blessed for ever So likewise when we see the Scriptures ascribe unto God anger wrath fury displeasure and vengence which are proper unto the wicked they are such as the creature is the proper fountaine and original of and not God yet are they not without God but are the proper exercise of that man of sinne and sonne of perdition yea of that Shadad or Shedim that destroyer of man kinde who is the God of this world the Prince that ruleth in darknesse which is accursed for ever And as for such devils as are composed through that conjuration of academicall Nations from literall expressions of the Scriptures as connexions of the dictates of their own hearts we skill not but give glory to God both in mercy and severity in the exercises of them and so the rest is an infallible testimony and witnesse of the nature and practice of Satan himselfe the God of this wicked world therefore the Apostle saith We know that we are of God and the world is of that wicked one as the word is that is of the Devill the off-spring and seed of the Serpent accursed from the beginning 3. He addes therefore in the third place Ye have he aped treasure together for the last day To heap treasure together is to augment increase inlarge and so to fill up as nothing more can be added which is impossible unlesse it be an infinite Treasury and then he who onely is infinite must be in the store so that almighty and eternal God is in the wrath hoarded up against the day of wrath and revelation of the just judgement of God for there is a fulnesse of sin without vacuity either in respect of time place or action for the sinne of the Amorites must be full when Abrahams seed possesse the land or else the fulnesse of our deliverance in Christ appears not for there is a fulnesse in or fulfilment of the letter of the Scripture in that way of Judas in his betraying of Christ unto death as there is a fulnesse in that law of the spirit or fulfilment of the Scripture in bringing forth unto light and of that Emanuel God with us For as Christ being true man naturally mortall is filled with eternal life in the excellency and purity of the Son of God so Antichrist being true God in the unity of his creation immortal becomes filled with eternal death through the lusts and corruption of man for it is whole Christ that dyes and not a part of him he dyes in the Saints unto sinne Satan and all corruptable things So that when the Prince of this world cometh he findes not in him to joyne himselfe with or lay claym unto and he dyes in the unbeleife unto all things of the spirit acceptable unto God and in this doth that ransome consist

implying a wonder note thus much in the distinction of it from the former expression for the word of God in every phrase hath its peculiar and distinct lustre In the former Christ is brought in as an hireling in his death in the spirit here as the Husbandman or Lord of the harvest in his dying unto the flesh Whence we observe That it is a like wonder and miraculous act and deed for the sonne of God to be made an hireling in the world or kingdome of men as it is for the sonne of man Enoch sorry and base man made of the earth to be made Lord of the harvest ruler of heaven and earth Let this be the only use of it to carry newes to all men that he that knows not the mystery of the one cannot unfold the Chidah that hidden matter or riddle of the other for the spirit of Joseph can interpret the dream of Pharaoh's Baker as well as that of his Butlers 2. The husbandman waites The word implyes a wayting as an over-seer to give things their due and to keep from harm hee tarries and abides by his field to see that nothing be wanting nor that any tare be pluckt up to the hurt or disadvantage of the corne but will have them grow together till harvest Whence we observe That there can be no true and acceptable division made betwixt wheat and tares just and unjust but by the perfect growth and ripenesse of them both the man of God must be brought forth unto perfection so also must the man of sinne Yea the seed of God sown in that great field of the world not in one age but in all ages thereof as also the seed of the Serpent or tares sown by that evill one must be opened unto the full measure of sin and righteousnesse in the one and in the other or else no man can rightly divide between the precious and the vile He cannot pluck up a tare otherwise but he hurts the wheat for no man can scant a wicked man of the fulnesse of sin but he besmears the Just one that holy one of God with what hee keepes back from the wicked for if it be not brought unto the wicked as to its proper seate in its perfection it is left unto the Son of God as he yet abiding under it This Lord of the Harvest therefore waits as a carefull and diligent over-seer that no such great inconvenience and evill befall his field or hinder the right and joyfull in gathering of his harvest They therefore that go about to gather in the wheat or binde up the tares before they be waiters and over-seers unto fulnesse and perfection of both that they can truly say the harvest is come which is the end of the world namely of all worldly excellencies of the Saints these are those unskilfull servants which know not the mind of the Lord nor is their enterprize acceptable unto him 3. He waits for the precious fruits of the earth and tarries and abides to preserve all things in order and place to the appearing of them which are the abundant and fruitfull exercises of mercy and justice which spring up in the just and unjust These are they which the Psalmist speakes of when he saith Mercy and truth are met together justice and peace have kissed each other For these are both alike innocent and guiltlesse precious and of like difficulty to be found out as they are gathered together and exercised by the wisdome and power of God who thrusts in the sickle of his wrath and displeasure as well as of his love and good will when the regions are white unto the harvest in the one respect and in the other For it is alike precious thing in God to redeem and deliver the elect by man and yet to free man in point of his own proper nature and ability from being any cause or furtherance in the work thereof as it is to condemn and destroy the wicked by the Son of God and yet to free God in point of his own native properties and operations from being any furtherance of the work thereof and without both the one and the other of these brought to light the words of wisdome are not justified In the one he that glorieth or as the word is praiseth himselfe it must be in the Lord for the boasting of all flesh is excluded In the other he that is shamefully dishonoured and blasphemed it is only in man for the Son of God is most glorious and excellent for ever and most precious fruits of justice and mercy ariseth from each of them In the one the Lord alone is our salvation and our strength and in the other Oh Israel thy destruction is of thy selfe The fourth point is the time of waiting and that is with long patience The length of this patience is answerable to the long suffering of God in the dayes of Noah who suffered himselfe to be mortified in respect of all spirituall and holy things in Cain even as Abel was by him slaine and put to death for in Cain the life of righteousnesse never appeared for he was destroyed in his seed in the deluge in that respect never to live onely none is to put him to death nor diminish him in his living unto the flesh in which respect he lives to this day in those that wander in the way of Cain as the Apostle teacheth and so Abels blood speaks wrath in him untill now And Abel is never to live after the flesh nor bring forth an off-spring in that way and yet speaks in that voyce of faith and life of Christ in Seth that set one in his stead of whom Christ came as an offering acceptable and of sweet smelling savour before God for ever This patience then hath the length of eternity in it for he that cannot expect the reception and rising up of these fruits at an eternall distance as fresh and new in exercise and execution as though they had never taken being before both in mercy to the godly and in terrour to the wicked he can never perceive nor rightfully enjoy the present being of the one nor the other For if we look upon them according to the dimentions which God gives unto them then are they to come unto eternity both the destruction of the wicked in our ransome as the salvation of the just in their purchased possession and they are both of them really present in that act of expectation even as the Son of God is one that is and is to come So that in patient waiting we possesse and in present possession we patiently waite else things are not looked upon as having God in unity but only as Creature in relation to Creature but the Apostle testifies that Abraham in wayting for the Promise had the present enjoyment of it and that as the father of all the faithful who only inherit accordingly and in no other way and thence he brings in the next point Which is

the resurrection and so much for the argument drawn from the danger Lest ye be condemned The second follows which is the readinesse for execution and that in way of wonder Behold the Judge standeth before the doore Behold that is admire and wonder at the appearing of this signe also namely that the righteous Judge of all the earth that renders to every one according to his work hath no other door to come in at no other way of entrance whereby to passe sentence of absolution or condemnation no way to quit the just or condemn the wicked no way to exercise mercy or severity but only through this two-fold estate and condition of man-kind namely the crucifiers of Christ according to the flesh and the crucifiers of Christ according to the spirit Therefore he that finds a condition way or act wherein God is only as a bare spectator or else exerciseth some-what besides or out of the way either of mercy or wrath among the sonnes of men let such conclude of another estate in man-kind besides these twayn But let such know that they are not of the spirit of Abraham the friend of God for he acknowledged freely the Lord to be Judg of all the earth in that destruction of Sodome and deliverance of just Lot which these men deny if there be another way of the administration of the Creature whereinto the Lord enters not for he hath no way of entrance in the way of his administrations among the sons of men but only at this two fold door either of mercy or wrath Let such look to this point who makes a good and commendable way of administration in meer civill affayrs wherein the grace and favour of God is not properly exercised in that way of Christ neither is the wrath of God in exercise as in that way of Antichrist But such will find that he who is not of the faith and works of Abraham hee is of the law of the flesh and spirit of the world and he that hath the spirit of the world hath not the spirit of Christ And whosoever hath noth the spirit of Christ the same is none of his and they that do not the works of Abraham they are not the children of Abraham but of their father the Devill whose workes they do and will do For this two-fold door is the only way of entrance in all the wayes of administration belonging to him who is that righteous Judge of all the earth Therefore he is sayd to stand before the doore or as the word may be read with the doore that is hath setled and confirmed himself to be Judg of all with this way of entrance for administration for the word stand in this place signifies to minister as in the administration of the Priests and Levites in the house of the Lord It is said that Judah rejoyced that they stood before the Lord So the Prophets are sayd to stand before the Lord when they Minister with power and authority from him And the word translated Before may be read with by the allowance of the spirit of God for where one Prophet saith I am a stranger before thee as my fathers were Another reports the same thus I am a stranger with thee as all my fathers were And where it is translated to be the speech of the King to Haman he will force the Queen before me in the room Another translates he will force the Queen with me in the room and many the like for the Hebrew words ethpenei and liphenei are both one of the same signification and put one for another in the Scriptures To conclude this poynt the wonderfull and miraculous power of the Gospel in being a savour of life unto life and a savour of death unto death consists in this two leaved gate as the phrase of the Prophet is and here it is a door of a double or two-fold entrance of one eternal act in the distribution of mercy and justice For behold the Judg hath no other entrance but with respect of opening this two-fold work of the mystery of God and the mystery of iniquity for the performance of all the workes which have been are or shall be exercised and done among the children of men the truth whereof is ever repined at by such as are under the power of condemnation from whom he separates the Saints whereupon the next words are brought in as holding a consimilitude among themselves Vers 10. Take my brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience In which words observe 1. A reiteration with an addition of the terme Brethren My brethren 2. Adoration leading them to the Prophets for a pattern who are described unto us 1. By their speaking of the word of the Lord. 2. By their suffering affliction and patience therein 1. HE gives the terme brethren here as he did before but in another respect for he excludes that brotherhood as having respect to that of Esau therefore he speaks unto them conjunctively and assumptively my brethren So that it is not the phrase of Scripture that is onely to be minded in the understanding of the will of God but what it is that God intends in that place by using such a phrase so accompanied with its coherence otherwise we may take Antichrist for the true Christ and the true Christ for Antichrist and the God of this world for the true God For sometimes the word Gods in the plurall number intends Idols as the Apostle teacheth there are Gods many and Lords many that is Idols cut out unto places and offices in the world created and set up by men but unto us saith he there is but one God And sometimes the plural Gods Elohim signifies the true God the Creator and maker of all as it is sayd In the beginning God created the heavens and the earth c. And sometimes the same word is taken for the holy and godly Judges in Israel as when the servant after his seven years service would not depart from his master he was to be brought to the Gods the word is Elohim that is to the Judges to have his eare bored through to serve him for ever So also the Scriptures makes report of false Christs in the plural number and the true annoynted is given in the plurall phrase also where the Psalmist saith Touch not my Christs and do my Prophets no harme and so Antichrist stiles himselfe Christ in the singular phrase as well as the true Christ is so expressed as the Evangelist reports many shall come in my name and shall say I am Christ and shall deceive many there is joy in the stony ground where the corne withereth and never comes to good as well as in that harvest which is ripened in the kingdome of God where they return with joy bringing their sheaves with them there is a righteousnesse of the Scribes and Pharisees which enters not into the kingdome as

Satan sets in the state of death cruelty and wrath in the seperation from God therefore of greater weight and concernment then all things besides 3. Consider the terme he gives them my brethren as if he should say in more words except yee be of my fraternity that is of the proper off spring and brotherhood of the Son of God flesh of his flesh and bone of his bone ye will never yeeld over your selves unto this inhibition nor observe this charge given by God for none but the off-spring of God wil disingage themselves from the language of this world framed and contrived according to the reasonings thereof in the wisdome of man no more then there is any to be found but the seed of the Serpent that will disingage disjoynt and dislocate themselves from the language and oracle of God contrived and uttered by that wisdome of God in Christ prove your selves therefore by this whether you be the brethren of Christ belonging to one and the same Father possessors of the same inheritance for otherwise no heirship of heaven no share in the tender compassions of a father no virtue nor grace of the spirit no crown of life laid up onely for them that waite for and love the reality of Christs appearing in the vanishing and not appearing of all corruptible things at the brightnesse of his glory alone in what thing relation or act soever they may seem to stand in unto us so as not to be engaged unto any of them for explanation whereof he gives an instance what we are not to sweare by first particularly and then universally 1. And first we are not to swear by heaven By Heaven or height as the word imports in this place is meant Principalities powers dominions the rulers of the darknesse of this world which the Apostle stiles spirituall wickednesse or wicked spirits in high or in heavenly places such as are eminent and glorious in the eyes of men according to the judgement of humane wisdome now the Saines of God are not to swear by any of these for however the oath of man swears by the greater yet the oath of God which is onely upon the Saints of Israel cannot be by a greater then himselfe so that he is not engaged to any of these but all are subservant unto him and he is above them all for he is King of Kings and Lord of Lords as it is written upon his vesture and upon his thigh or joines as in his strength and ornaments of his power and authority it doth appear therefore Christ gives the reason why we are not to swear by Heaven because saith he it is the throne of God Now the throne is at the service of him who fits thereon and not he to be engaged to the throne so that the Principallities and powers of worldly Governments are the very thrones or chariots wherein the Son of God sits for the excecution of his wrath on the world and they all stand ingaged to be at his service as that proper matter and instrument wherein the wrath of the Son is kindled and executed For there is a throne whereon Christ sits to rule with a rod or scepter of Iron wherewith he breaks to peeces as the sheards of a potters vessel as well as there is a great white throne that from the presence of him that sits thereon this heaven and earth which are not to be sworne by do fly away and no place for them in that dominion is to be found For Ashur is the rod or scepter of his anger and the staff in their hand is his indignation unto these high places the Saint of Israel is not to be ingaged for they are all subservant unto him and thence it is that Nebuchadnezzar that great King performed that peece of service to Daniels friends for the destruction of such as were his immediate actors therein for the manifestation of a miraculous deliverance through the appearance of the Son of God in his powerfull presence with his people when as they would not swear or be ingaged to the authority and power of that high place or great King the like was in Pharaoh whose wrath Moses feared not because he saw him who is unseeable and in Hero d whom Christ looked upon as a Fox fitter to betake himselfe to the holes of the earth in his carnall power and policy then to hinder him in that worke the wisedome of the father of lights had prescribed him in the doing of which work he denies his mother to have any interest in him in that way of the earth saying Women what have I to do with thee my houre is not yet come that is my time is not to come under any carnall command or authority whatsoever Note in this point how contrary the practice of the common ministry of the world is in seeking to be ingaged unto earthly power as to sit under that shadow and protection as their onely defence having confidence therein as though there were no other safety so that if they can but stand with acceptation by the elbow of a great man and watch for a nod or a beck to signifie a permission to give thankes pray or to preach they count it their chief honour and hapinesse and take it for a proper inspiration of the spirit unto them and so it is of that spirit whereby they are led 2. The second particular by which we are not to swear is the earth Neither by the earth The word translated earth signifies a base degenerate stock such as in the judgement of man are as persons illegitimate not being borne or brought forth unto the excellency and desired priviledge of the Sons of men in and of the world These we are not to be ingaged unto or to swear by whether in respect of the state and condition of persons or of any thing base in the worlds account the Saint of Israel is not to be taken as bound over or ingaged unto these things as for their defence government supply reliefe release or redemption and deliverance in any respect so as to be required and laid claime unto by the world as their right due or as a debt from his hands no more then Satan can lay claym unto any thing that is in Christ for the Son is free from paying tribute unto the world in all the children of the kingdome onely as time place necessity occasion conveniency and expediency gives and frames a fitnesse and opportunity thereunto so do the Saints act or refraine from acting in all things which the spirit of the world ingageth it self unto as being bound and yet most free that is they are all firmly bound over in themselves for the liberty and propagating of the Gospel of God and they are free likewise from whatsoever is out of that state and condition of the Sonne of God from yeilding any tribute or being any way so ingaged as that it should make any true challenge or lay any claym or title

doctrine from Libraries School-distinctions and from a serious observation of the carriage and demeanour of one creature towards another only bringing God into the account by turning the glory of the incorruptible God into the similitude of a corruptible man and of birds four-footed beasts and of creeping things It is not Universities books and Libraries that can transfer the spirit of the Scriptures no nor the skill in those Languages wherein they were originally written without the same spirit comment upon them in our hearts by which they were first indited It is the spirit that indited them that gives the meaning of them and not the hand that writes or translates no more then paper and inke can doe it Without which spirit let us use all meanes and industry that possible we can it is but to pick at the bark and rinde of truths and cracking of a shell voyd and destitute of any kernell better then a gale of bitterness to be found in it and such as compose their Sermons of such stuffe their prayers are no better however they may shew the zeale of Baals Priests in the uttering of them But true prayer carries the force of the Doctrine of the Gospel in it by judging of the want and supply according unto God and true doctrine hath the power of prayer going forth in it for the effectuall performance of the things that are taught and neither the one nor the other consist of any form or statue that any book or Library can possibly bring and represent unto us for the visions and operations of God are never found in the same form and time as at another all circumstances duely weighed and considered Yet may we not deny but the same words may be used often and again in prayer or doctrine but with a various respect as this wonder of Eliah is brought in with respect to years months dayes and poynts of time so Christ prayed in the same words thrice but with variety and eternity of respect for the cup for ever passeth by him and toucheth him not as man is eternally saved in that blessed condition of the Son of God and it takes effect at the Sonne of God is transformed by the world into the cursed state and condition For if we make the death of Christ according to the true mystery of it wherein salvation doth consist to be of lesse continuance then eternity wee shall annihilate Christ and make salvation it selfe of no longer continuance for if Christ once dye unto the flesh in the godly he never lives unto it any more And if he once be dead in the wicked in respect of his proper spirit and life it is never repaired in them agayn for then there were not eteranll perdition which the word of God hath commended unto us upon like grounds of certainty that it hath done everlasting life That word translated was dead and is alive is read is dead and is alive as the same word I am an Apostle is used in the present tence Doctrine and prayer are inseparable companions even as Kingdome and Priest hood are as here in the way of Christ even so in the world in the way of Antichrist and thus the connexion of the next point is brought in Vers 19 20. Brethren if any of you have erred from the truth and one hath converted him c. In which words observe 1. A proposition consisting of two points As 1. Errour from the truth 2. A restauration 2. Observe an injunction and that hath two parts also 1. To acknowledge or make a confession of an estate or act 2. The party that is so to do and that is He that hath turned from errour 3. The state and condition or act done and that consists of two things 1. Death 2. The hiding of a multitude of sins BUt first observe the terme or appellation he gives as before he hath done Brethren By brethren here is meant a like brother-hood as in Esau and Jacob which are often so called Was not or is not Esau Jacobs brother saith the Lord Yet I have loved Jacob and hated Esau and layd his mountaine wast for ever So the Apostle hath respect to the wicked as brethren in a true sence to the godly because they consist of the same matter and substance that is God and man made one in the wisdome of the flesh as the Saints consist of God and man made one but according to the wisdome of the spirit If one of you or if any of you If one of you that is as a Nation considered collectively in Esau as the Oracle said to Rebecka Two nations are in thy womb or any of you that is distributively or distinctly and so it comprehends all the Apostates and Revolters from God or all vertues or excellencies in the Saints from which they are fallen and have erred and gone astray If any that is man and man one or other or thing and thing one and other whatsoever is in the Son of God Erred from the trueth that is gone astray and wandred from that which is the reality and substance of all things which is Christ the Son of God And to erre in this place is not simply for a meer creature to declyne and go away from his Creator but to pervert mis-apply and wrongfully to interpret the very things of God themselves turning his glory into shame his truth into a lye therefore they erre from truth as having been in it for that which was is and ever shall be righteousnesse and holinesse of truth they have perverted unto prophanesse and wickednesse by interpreting the things of God to be such as the proper spirit of a creature naturally brings forth so that it is a diabolicall spirit which this errour is formed into The particle if is not here to be taken as making questions or doubt whether there be such a swerving from truth but as a certaine affirmation that such there are as the Apostle explayns the Prophets meaning where it is sayd Vnto whom I sware in my wrath if they shall enter into my rest which the Apostle expounds They shall not enter into his rest as an absolute certainty And so there is of one converting or turning from errour into truth in that wonderfull change that the Sonne of God makes in our nature for it is impossile that he should be held of death but as certainly as he layes down his life in the wicked so must he take it agayn in the godly otherwise there were an annihilation of him who is the Author and strength of all things which is impossible And in this change or turning we are not to take it as the simple and single spirit of a creature turned but the compleat spirit of him who is the Son of God for as the Apostle speaks of prayer We know not how to pray as we ought but the spirit maketh intercession for us It is not the spirit of God without the spirit of the creature for