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 John 11. 25. I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live LONDON Printed for Giles Calvert and are to be sold at the black Spread-Eagle at the West-end of Pauls 1655. To my honoured and beloved friends in London who in a solitary season in that populous Citie were so great refreshment unto me by their undeserved society WHereas of late I received letters from som of you wherein I read that name which is as an oyntment poured out causing the parties to whom it appeares to fall in love therewith carrying in it a spirit which can produce a reall presence where there is an absence in bodily respects and that not only in respect of divine nature simply considered but also in point of Christian relations and respects which is never destitute of humane considered therein and conversant therewith otherwise the goings forth of the spirits of the Saints could not be peculiar and distinct from that of the wicked which the divine and omnipotent power reachethalso Therefore the Saints communicate in prayers intercessions supplication giving of thanks so as a stranger cannot intermeddle therewith nor with their joy arising there-from And whereas some of you requested mee to write unto you concerning the opening of a portion of the word of God which some years agoe urged my spirit and put me into travell to bring forth but Satan hindered Your letters visited me immediately upon the employment of my spirit in another portion of the word of God which was then the proper strength I walked by which made me to think it might be a refreshment unto you which I could not lay aside till God opened another into which I might enter Neither could wee depart from that place till the cloud removed in-so-much that I was forcibly constrained to employ my selfe about the instruments and services of the Tabernacle to bring the sight thereof unto your selves in the first place And so made bold to set upon the writing of it yea when others slept beeause of my daily occasions and when it was writ I was much urged to endeavour the printing of it that so it might come to more view and being it was written in hast and so would be tedious to read I consented thereto although there is nothing which I have spoken in publique since I saw your faces but I could as freely commend it unto you The occasion of the Ark pitching upon this place which me-thinks looks like Elim in this wildernes where there are twelve fountains of water and 70. Palm-trees Numb 33. 9. For our Apostle writes to the twelve Tribes out of which we may draw plenty of the water of life and there is perfection and fulness of palm trees from which you may gather plenty of branches to carry as signes of victory not only of the abatement of that deluge of wrath but also of overcoming by faith this present world for Faith is the victory whereby we do it I say the occasion of the Arke pitching on this place was this We being met together to exercise our selves in the word of God and prayer there was one who occasionally named this Chap and read some part of it in which action the scope of it seemed to open it self unto me and to deale plainly and faithfully with you my thoughts had never been formerly upon any part of it so as intending to expresse my selfe from it but only as I have read it as other histories and writings of the word of God Whereupon my spirit was moved presently to speak from it what I did receive and immediately uttered to the same effect which I have in the following lines commended unto you out of my love unto you and engagements beyond my expression moved hereunto by your loving christian-like letters joyning themselves unto me like Philip to the Chariot of the Eunuch upon the delivery of it encouraging my heart hereunto which otherwise I had not takenupon me lest it should have been thought a worke not worthy your acceptance But if you please to take the payns carefully to peruse it I doubt not but it may give occasion of further thoughts unto you then can be expressed in so small a volume it may point as with a finger unto such things as to write them the world would not contayn the books the matter being of an infinite and an eternall nature holding proportion with Melchisedech who is without beginning of dayes or end of life Therfore the world cannot contain it unto whom this Scripture as under the motion of the cloud hath brought us where we now abide Heb. 7. For other place of our abode I may not signifie unto you for some of our Neighbours have professed before the state of England that the place of our bodily aboad is a non ens that it hath no being and others have affirmed that we are no people not affording us so much as God gives to the Conies which he calls a people though a small people yet they make their abode in the Rocks and it is that rock of Ages in whom only we desire to be found to take these courtesie a patiently as we do other kindnesses under which we yet abide as in that point of banishment only for such matters as in the following speech we tender unto you Whereas you make mention of a Sermon preached from the Prophesie of Isaiah speaking of the new heavens and the new earth in the restauration of the Church from which it was concluded that such an excellent estate of Religion was to come hereafter as never yet appeared which some could not be satisfied in such Exposition or Conclusion we see it to be not onely the common doctrine but deceipt also of the world not to give Christ a present being but hold men in expectation as in the ancient Jews who when he appears seek his ruine and that is the top of that spirit By new heavens and new earth in that place we understand the state of Christ or of that holy unction or Christianity that as the visible heavens earth to which he alludes make a compleat and fruitfull world even so do God man in Christ make one durable and fruitfull condition wherein righteousness dwells as our Apostle witnesseth which according to that law of the spirit is adorned with infinitely more relations operations and vertues then all the Creations in Heaven and Earth can set forth which hee calls new not with respect unto these visible but with
whole mysticall body of Jesus Christ otherwise it is not the word or Gospel of the kingdome nor the spirit of intercession which is by Jesus Christ Object But it will be sayd that these things crncern the invisible Church and not the visible for the true visible Church is otherwise to be considered Answ To which we answer that it is a work of as great curiosity to frame a visible Church of Christ as to frame and compose a visible body of Christ therefore the Apostle comparing the true Church to a body sayth For as the body being one hath many members and all the members of that body being many are but one body so also Christ And agayn hear what the spirit sayth by the Apostle John viz. As he is so are we even in this world where he speaks of the Son of God So that to frame and compose a visible Church and to frame and compose a visible Christ are of the same nature and of like ease and difficulty and are alike strange unto the world and of the same acceptation to bring into manifestation and appearance Yet we know that Christ in both respects for otherwise we know him not is truly apparent and visible as also secret and unseen For Moses by faith saw him meaning Christ who is invisible that is he saw him who is unseeable and both are really true in a diverse respect And they who frame a Christ visible in one age of the world and not in another they do by the same argument conclude the visible Church to appear and to be manifest only within the same confines and precincts of time wherein Christ appeared For the Church was never known to appeare but in the reall form of Gods righteousnesse and wisdome which is Christ for he is the wisdome of God and the righteousnesse of God by saith which is the reality of the Church and as for all imaginary Churches we skill not for they will vanish and come to nought together with the professors of them as they have done in all ages Again such as form a Christ unto themselves to appear visibly unto a carnall eye so as to accept and approve of that his way of appearance at the carnall and perfunctory worshippers of the Jewes did Know this that whensoever the true Christ appeareth he will receive at the hands of such the same measure which was measured out unto Jesus born of the Virgin by Herod Pontius Pilate Scribes Pharisees with the cry of all the people saying Crucifie him crucifie him away with him crucifie him Even so they that frame unto themselves a visible Church so as to appeare unto a carnall eye or understanding as being in a capacity to approve and like well of it at the least for a certaine season Whensoever the true Church makes it selfe visible it shall receive like measure at the hands of such persons to the utmost of their power and ability as Christ did when he appeared unto the Jewes For in such persons and in that spirit is the zeale of persecution properly founded in the visible and apparant exercise thereof Moreover they that form a visible Church as not having the invisible vertue alike efficatious in every part and member thereof they also form unto themselves a visible Christ to appear without aving the compleat vertue of the wisdome and power of God in all respects in him either in point of his being or in the order and manner of his being and this is that great Image of Nebuchadnezzar which hath beeen so long erected and set up in the world where the Scriptures are traditionally acknowledged and read w ch all must bow down unto at the noise of their instruments and institutions or else the fiery tryall must passe upon them that obey not Only this is our comfort that the Son of God will so appear with them or in them that so much as a smell of that zeal or fiery fume and wrath of the world shall not appeare upon them but serve only to the destruction of such as are zealous actors in such matters of the worlds melody The next point is the exercise of the Elders and the first is they pray over him or for him or without any wrong to the Text with him that is in communion and fellowship with him for there was never prayer of faith made unto God out of which any elect or chosen vessel was excluded the reason is because every acceptable prayer hath in it the vertue of the intercession of Christ otherwise it is not in his name and authority and the spirit of Christ neglects not any one that appertayns to his mysticall body for if it should that soule could never be inspired with the spirit of prayer without which there is no participation in the mediation of the Son of God and then no acceptation with the Father therefore prayer is communicative to all the Saints if it be as the prayer of faith it is as the life-blood running into all the veyns of the whole body for none can enter into the holy place but he that carries all the Tribes upon his heart it is not our temporary and private wants which can bring forth a faithfull prayer to God for as prophesie is not of any private spirit or interpretation but holy men speake as they are moved by the holy Ghost of like publique spirit is true prayer So that this sick party is in unity with the prayer here spoken of for the eldership of this Church or that eternized fellowship in the ancient of dayes never appears unto any in that miraculous vertue of healing but in way of unity with the party healed Therefore it is that Christ will have the stone rouled away from the Sepulchre that nothing interpose betwixt Lazarus and himselfe when he restores him from death to life Also Elisha will be shut up in the same roome with the widows sonne when hee rayseth him up from the dead and Paul the Apostle falls upon Eutichus and embraceth him when he brings his spirit into him agayn Furthermore where this true Eldership appears it ever communicates a like vertue to every individuall of the body for the spirit is not received by measure for that which in it selfe is emence cannot be received by measure they that go about to perswade men that some have a greater portion of the spirit and some have a lesse measure thereof they may upon as good grounds perswade men that some shall be saved and be happy and blessed a long time and some a shorter time for if the spirit of God in any poynt of our salvation be subject to measure in latitude it is as truly subject to be measured and bounded in longitude and then salvation is voyd which is the doctrine of the most of our Elders in these dayes but the spirit of glory and of God that rests upon the Saints through this sicknesse and suffering is neither given out nor received by measure
and terrour thereof So as the King of fear changing his countenance in point of wrath may give the greater onset and breed a fresh and unexpected trouble and terrour in the soule that it shall never be inured or acquainted with any particular terrour so as to abate the present sence of a heavy and infinite displeasure which nothing but Gods power and authority in that way of the Curse can possibly bring to passe therefore this unction invests into the effect of Gods power and authority in that way of his Sonne Christ Jesus our Lord and therefore he brings in the royall effect and power of prayer in the next place Vers 15. And the prayer of faith shall save the sicke and the Lord shall raise him up and if hee have committed sinnes they shall be forgiven him Wherein observe for order 1. What manner of prayer this is and that is the prayer of faith 2. The act or power of it what it doth and that is three-fold 1. It saves the sicke it hath the power of salvation in it 2. It raiseth up as from the dead And the Lord shall raise him up 3. It hath in it the power of pardon If he have committed sins they shall be forgiven him FIrst for the manner of prayer here used and that is The prayer of faith for that only is this healing prayer it hath the vertue of health in it By Faith then we are not to understand a notional perfection as having Christ only as the object of it as the common opinion is but we are to understand it as the Apostle defines it namely that iâ— is the Hypostacis or subsistance not only of things unseen and hoped for but also in present being demonstration for so much our Apostle affirms of it that it is the subsistance of things hoped for and the demonstration of things not seene that is it is the present being of things that are also to come for they are unto eternity and it is a demonstrative argument as the word there signifies which makes things to be in present appearance that yet are not seen for the depth of Gods counsels can never be sounded but are infinitely as a treasury to be brought forth which things are not made good but only in the Son of God who only can say Before Abraham was I am and yet am to come So that prayer consists not of a request made by a meere creature unto the invisible God But it is an appeale made by the Son of God who consists of humane nature and divine as the common phrase is God and man as one simple act undissolvable and eternall creation Therefore it is sayd that we know not how to pray as we ought but the spirit it selfe maketh intercession for us Now there is no spirit of God considerable disjoyned from the spirit of man no more then there can be a Christ destitute of humane nature therefore it is sayd That he that is joyned unto the Lord is one spirit For God and man in Christ are never separated no more then the Father and the Son can be divided for they are but one estate and condition in which the wisdome of God together with all his proper and native excellencies do consist So that there is no Christ or Annoynted considerable but as consisting of divine and humane nature or aptitudes to do Therefore the spirit of God maketh request but it is with groanings or sighes which are proper unto man and they are sayd to be sighes not utterable because there is in prayer a sighing or breathing out of life as the last breath never to be resumed or taken in againe in regard of that spirit living to any carnall or corruptible thing and this is a thing can never be uttered by any unbeliever for they never sigh as sending out their last breath in regard of ever living agayn to the law of the flesh therefore not utterable by any that is destitute of the spirit of God Again there is a sigh in prayer as being the last breath and utter cessation of life in the men of the world which is never resumed or taken in again and that is the breathing out of the life of the spirit in the wicked never to live unto God in any spirituall or heavenly vertue proper to the Sonne of God of which there is an utter dissolution and cessation in the men of the world and this is unutterable also for it can never be uttered or expressed in the state of Christianity where the spirit of Christ resides and dwels and the prayer of faith cannot be expressed but with respect unto these twayn the one is life lost in the Saints that is the life of the flesh but it is extant in the men of the world which is no lesse then that spirit of Sathan or that dying life of the Devill and this gives demention unto that from which we are ransomed and delivered and the other is life lost in the men of the world but extant in the Saints of God which is no lesse then the life of the Son of God that holy one or Saint of Israel and this gives demention unto that whereunto we are delivered and whereunto we are brought It is not a part therefore but whole Christ that makes an appeale in prayer namely from that which the Son of perdition is unto that which the Son of God is and of such extention and comprehension is true prayer or else it is not that prayer of faith which is effectuall nor can it be said otherwise to be that spirit of intercession which interposeth it selfe and comes between that depth of death and that height of life as in the participation of them both as being freed from the one and set in the other that is Death as God is considered what he is through that wisdome of the creature in that man of sin and life as man is considered in the wisdome of God in that man of God the Lord our Righteousnesse the Saints therefore can truly say Out of the deeps have I cryed unto thee O Lord and in that acknowledgment confesse themselves to be set upon the mountaine of Gods holinesse though it be paradoxicall unto the world Quest But if whole Christ be the supplicant God and man to whom then doth he appeal to himselfe or to another Answ Not to another as in point of reallity of subsistance and being for it is one that pleads and also gives Judgement and determins the cause But he prayeth unto another with respect unto the reallity of the distinction of glory for supplication and answer are truly twaine in the same hypostasis for the glory of the supplicant is one and the glory of the suppleo is another and these give being each to other else they are not nor can subsist for either of them cease to be without its relative so that prayer must consist of them both else it ceaseth to be prayer for the
power of the resurrection from the dead as it is said the Lord shall raise him up there is in prayer a Lord-like authority to rise out of that grave of sin and sorrow of death and destruction so as none shall have dominion over it to keep it under for it cannot be held of death but it will remove the stone from the Sepulchre and deface and break open the seal of Herod himselfe though set upon it by the cheif Preists and Pharisees making it as sure as they can it will make the house of the carnall Jews to shake when the Apostles of Christ are gathered together or brought into unity and harmony by that reconciling spirit of interpretation It will make the foundations of the Prison to shake where the spirit of our great Apostle is infringed casting open the doors and laying wast such power to the astonishment of the Jaylors themselves whoever they may be yea it will raise Peter up out of the dungeon and cause his chains to fall off from his hands to his own admiration and wonder In a word prayer hath in it the power and vertue of the resurrection because it is the breathing of the Son of God returned from death to life this word behold he prayeth was an argument sufficient to prove Paul change from a Saul and to be risen up out of that grave and puddle of the Jewish litteral and carnall worships and from that deadly spirit of persecution which ever accompanies such maner of services Thirdly prayer hath in it the power of pardon and forgivenesse of sins for if he have committed sins they shall be forgiven him or in the present tence as the word will bear they are forgiven him that is to every one that partakes in this prayer of faith To commit sin here is to be understood in a two-fold respect that is negatively and affirmatively of which the breach of law being sin doth consist now to sin and prove a delinquent in omitting and not doing that which is required is to neglect and leave undone that which the carnal commandement according to the strict spirit of a Pharisee calls for such sin or missing of the rule of the carnall commandement standing in outward ordinances is here to be understood which is the onely sin condemned by a carnall Jew and this law the prayer of faith doth rout ravell undo and abrogate with respect unto the obligation thereof in the true intent of a Pharasaical Jew And against this law doth true prayer sin in all its supplications intercessions and requests for the prayer of faith observes not in the least in any point that law of the spirit of bondage which onely obligeth to the law of the flesh nor can it keep and perform that spirit of enmity which Christ Jesus nailes to his Crosse and slays in himselfe and therefore a sinne in a Saint in way of negation against the affirmative part of the law of the flesh Againe there is a sin committed affirmatively and that is by reall acting and doing according to the law of the spirit of life which is in Christ Jesus our Lord which the wisdome of man in that carnall law forbids and that under the penalty of errour schism heresie pride blasphemy and death it self For every point of the law of the spirit rightly composed according to the prin ciples and grounds of faith is most heinous wicked detestable sinfull and abominable in the eyes of a carnal man Now the breach disannulling and abrogating of the carnall command for which the Jewes so hated Christ is the truth of the matter the reality and ever carries in it the remission pardon and forgivenes of sins in the Saints as surely as the breach of the law of the spirit and that everlasting Covenant of God carries in it guilt crime and is the condemnation of the world For every sin and blasphemy against the Son of man that is against the wisdome will power and authority of the arme of flesh shall be forgiven or it is forgiven for it hath the acquittance general discharge and release in it self but he that speaks aagainst the holy spirit that is against that law of the spirit or spirituall estate of that holy one of God it shall never be forgiven that is he that breaks the law of the spirit in any word or thing as the phrase imports it hath in it that guilt which can never be wiped out neither in this world that is in time present nor in the world or time that is to come or not in this world that is in the conscience of the party so made guilty nor in the world to come that is in that sentence of the righteous Judge which doth for ever adjudg and condemn it so that as the breach of the spiritual law hath in it an eternall guilt unseperably and enevitably fastned unto it and accompaning the same even so hath the breach or abrogation of the carnall law an everlasting pardon and acquittance before God fastned unto and ever accompaning the same Note in this point that the Levitical law which the Apostle apposeth to the law of an endlesse life doth not condemn because men fall short in some particulars of the fulfilment of the same but it condemns and is death unto him that walks according to the same or lives thereafter Therefore our Apostle saith If ye live after the flesh ye shall dye that is if yee live according to the law of the carnall commandement for by it no flesh can be justified or if yee minde the things of the flesh that is as the word signifies if ye frame form or fashon things unto your selfe according to the carnall command art or reason of man concerning the affairs of God it is death but to live after the spirit that is the law of the spirit or spirituall law is life and peace or to minde the things of the spirit that is to form frame and fashion things spiritually that is life and peace and as the one of these is sin according to mans wisdome and his accounts even so is the other sin according to Gods wisdome and his reckoning and account judgement and doom passed upon it by an eternall and unchangeable sentence There is pardon then and power of forgivenesse in prayer because it is God that sitteth upon that throne of grace judging unto justification who then shall condemn for it the spirit of grace and supplication whereof prayer doth consist yea it is the Son of God who is justified who then shal lay any thing to the charge of Gods chosen that holy one of God For wherever the spirit and vertue of Christ is there is power to forgive sins therefore he saith to stop the mouth of those legall Pharisees whether is it easier to say thy sins are forgiven or to say take up thy bed and walke but that you may know that the Son of man hath power to forgive sins on earth therefore I said
dust that it cannot yeeld fruit his ascending up into heaven in a fiery Chariot The spirit of God is pleased to commend all his honourable deeds unto the world in this one act of prayer to stand and to be as his memoriall for ever Prayer therefore is garnished with all the ornaments of a Prophet oâ— God and cannot be lesse then a most honcurable monument and memorizing of the Saints where-ever it is found extant 2. Prayer hath all the vertues and ornaments of Priest-hood in it Never was Aaron fitted and adorned with greater variety of vestments and vertues to minister before God in the holy place and according to the variety and change of the multitude of sacrifices and offerings then the spirit of prayer contayns in it and according to occasion puts on and brings forth when the vertue power of our great high Priest after the order of Melchisedech is brought in it is all summed up in the spirit of prayer as he saith also in another place Thou art a Priest for ever after the order of Melchisedech who in the dayes of his flesh when he offered up prayers and supplications with strong crying and teares unto him or in him that was able to save him from death and was heard in that which be feared That is he was heard in all things or for the accomplishment and bringing to passe all things that concern life and salvation Now that all things that concern the Kingdome of God is involved in this prayer is thus proved The word translated feared is in the Greek dispaired about which men have much contended how it may be said of Christ But the thing is really and substantially to be considered though men do wrest and bend mince and strayn the word to suit it to humane reason For it is as true that the Son of God in and by the spirit of the world and principles proper to humane wisdome doth dispair and relir quish all hope and expectation of being delivered or set at liberty from that infinite wrath and displeasure of Almighty God as it is true that the son of sorry man is in and by the spirit of God and principles proper to the wisdome of God established and confirmed in the love power truth righteousnesse and glory of God and of his Kingdome everlastingly If men be ignorant hereof how Christ is said to feare or dispayr in all things they may talk of eternall life but they know not how a creature can live eternally and be possessor of all things Want of this knowledg breeds your Mortallists that know not by vertue of what the soule becomes eternall either in life or death as also your Generallists that say God will save all whereas there may be as reall and undenyable arguments used upon like ground that God will destroy all and so they must be left to the height of their doctrine which will amount to no more then the condition of a beast yet doth it make them such men as it had been good for them they had never been born For the rest that have gotten a tract of salvation and damnation by tradition from schools books naturall phylosophy and observation not having the knowledg of the nature of this Priest-hood comprized in the spirit of intercession They believe such things but they must not be curiously searcht into that is we cannot know them of these we say as the mind without knowis not good so these mens faith is dead For wilt thou know oh empty man that faith without works is dead For the spirit of God never works in way of life but in its own light therefore ignorance in any point must be voyd of the work of faith and so of the saving vertue that is in the life of Christ But prayer comprehending the whole Priest-hood of Christ is a work of that honour and power as to memorize the name of a Saint for ever and to set him up as a monument of the wisdome and mercy of God 3. Prayer is a work that comprehends the Kingly authority of Christ for when the Apostle Paul had shaken off the traditions and rudiments of the carnall Jew the power of the high Priest in that prosecuting spirit of binding and imprisoning all that were of the way of Jesus calling on the name of the Lord and when the Lord would proclaim him and make it manifest that he was a chosen vessell fitted to beare his name or carry his authority before the Gentiles Kings and the children of Israel Yea when he would put all that honour upon him which the Psalmist foretells saying There is little Benjamine their ruler the head of the Tribe a Prince of God he comprehends and concludes all in this act of prayer to give satisfaction to Annanias behold he prayeth As if he should say it is enough to know that miraculous change from Saul unto Paul from the service of the Synagogue of the Jewes to be a ruler over Kings the Gentiles and children of Israel for the name of God is by his word advanced over all which he was to beare this is sufficient to give satisfation to all Behold he prayeth So that none can deny a Princely spirit of power and authority where the spirit of prayer bears sway and a princely excellency is of honour sufficient to eternize the record of a Christians name 4. There is in prayer the power of victor or a victorious renown consisting of the noblest conquest that ever was Jacob by prayer overcame the man that wrestled or combated with him which man is said to be an Angell but it is the Angell that blest him in the way and therefore is declared to be God for Jacob said I have seen God face to face in which act of prayer his name is changed from Jacob to Israel to declare a prince-like promise in prevailing with God as the Prophet explayns his name and act saying And by his strength he had power with God yea he had power over the Angell and prevailed he wept and made supplication hee found him in Bethel and there spake with us or in us for if the spirit of God had not spoke in our father Jacob and so in all of his race he had never prevailed Was ever the like Conquest made as to overcome omnipotency which could never be but through the requests of his owne spirit which he cannot deny but must yeeld himself over thereunto Prayer therefore consists of a combate which ever hath conquest therefore of sufficient honour and renown to memorize a Saint who-ever he be that exerciseth the design and skill thereof 5. Prayer hath salvation contained in it nay it is salvation For whosoever calls on the name of the Lord shall be saved or in the present tense as the word will admit is saved for he that thinks he knows Christ any otherwise then in the vertue of an office exercised in such a subsistance or by such a manner or subsisistance exercised in
as things of old from eternity and new as in present use fitting and beseeming the present oration and opportunity This phrase therefore is like that where the Apostle saith My little children of whom I travell in birth againe till Christ be formed in you not as though they had now defaced Christ who before was formed in them but he declares hereby the effect of his doctrine from which some were turned aside unto the rudiments of the Law as unto another Gospel which he saith is not another but the same Gospel perverted by false Teachers telling them that some are entangled with the yoke of bondage thereby for he that is bound to any particular of the carnall commandement as to be circumcised or any outward form of bodily action He is bound to keepe the whole law and shews that such have abolished Christ and are faln from grace such effect he shews his Doctrine had of some as a savour of death unto death but there were others unto whom hee there speaks on whom his doctrine had a more noble effect as being a savour of life Therefore he saith My little children of whom I travell in birth againe or I have brought you forth not in a second act but in another manner and way namely to the forming of Christ in you or framing you into the similitude of the Son of God once and for ever Even so it is here He prayed againe that is the spirit of intercession hath a secondary or other manner of effect then that which is before specified not another prayer but another manner of wonder accomplished by the same prayer for now the heavens gave raine and the earth brings forth her fruit We are to know then that as the Gospel opens the treasuries of the Kingdome of God unto an abundant freedome liberty and plenty of the going forth and exercise of the spirit of grace in the Saints even as water poured upon the thirsty and floods upon the dry ground through that office of intercession peculiar unto our Eliah without any hinderance or engagement of any bond of the flesh when through the spirit of prayer that cloud of witnesse or rayn of liberality ariseth as a hand or administration thereof even as the word of the Lord is sayd to come by the hand of Haggie and by the hand of Malachie and by the hand of all the Prophets which so covereth the heavens as no parching sun of the beams of mans wisdome and device taketh place no more then they doe in those over-shadowings of the Virgin by that holy spirit of God in the production of Christ Even so doth Prayer set at liberty the works of the flesh in the men of the world by opening the sluces and flood-gates thereof unto condemnation and destruction for the waters of the great deep mystery or bottomlesse pit are opened for the destruction of the world as well as the flood-gates of heaven for the safety of Noah and his houshold in bearing up the Ark fifteen cubits above the great mountayns of the States of this earth or of the world And this prayer doth not simply accidentally but ministerially and effectually in the same sence That the Gospell is a savour of death unto death Not only by gleaning of all the fruits of righteousnesse out of the wisdome of the Serpent or men of the world which centred in the Saints are the proper cause of the transcendencies of their estate above all humane excellencies so doth it also gleane all the vicious desires of the flesh out of that state and condition of Christ centring them in that state of unbeliefe whereby man descends infinitely beneath a state of simple humane or properties of a meer creature and by fashioning and corrupting the holy things of God becomes satanicall and diabolicall and such as seek to finde an excellent or commendable betwixt these twayn it cannot be better described or diciphered for the solidity of it then by that partition that divides Purgatory and Hell in those of that mercinary conceipt The abundance of spirit therefore in the Saints and that plenty of the spirit of the Prince of the power of the ayre which now works in the children of disobedience hold proportion in way of Antithesis otherwise an infinite and an eternall wrath could not take place in the wicked as an infinite and eternall glory doth in the Saints For he made but one speaking of that state of Christ with an elegant allusion unto the high Priest and wherefore but one seeing he had abundance of spirit namely that there might be a holy seed that whatsoever the fruits are that are by one Lord Jesus Christ of the same nature and dignity are all the fruits of happinesse produced and brought forth by that one mystical and spirituall body and so in a diameter respect are all the fruits of sin in the wicked This plenty in this two-fold respect is signified by warning given to Ahab to betake himselfe to his Chariot for I heare a noyse of much raine which Ahab flyes from as a terrible thing as it contayns the spirit of Eliah betaking himselfe to Chariot and horse in the furnitures of this world and Eliah flyes from it as it hath the spirit of Ahab and Jezebel as that which brings destruction upon them only hee betakes himselfe to the strength of Gods spirit to take the gates of Iesreel The plenty of Eliah's spirit is seen and taught in that duration and plenty in the cruse of oyle and barrell of meale raising up the womans sonne from death to life and annoynting Hazael and Jehu for the ruine of Ahabs house Elisha to be a Prophet in his stead and in the destruction of all those false Prophets of Baal And the plenty of the rayn of that spirit of wickednesse appears in Ahab and Jezebel their cruelty towards the Prophet of God their miserable and horrible overthrow and in their desire and endeavour to nourish and maintayn such plenty of a false spirit of prophesie upon the face of the earth and in this plenty of rain seed-time and harvest are continued for the world sow unto the flesh and the flesh they reap and inherit corruption and the Saints sow unto the spirit and inherit everlasting life And from this power of prayer he assumes the power and vertue of doctrine in which he concludes the Epistle to shew that where the power and vertue of the one resides there is the power and vertue of the other The prayer of Faith is never without the spirit of Prophesie and prophesie according to the spirit is never without the life and power of prayer and where one of these is wanting they are both absent from that party in the true exercise of them for a formall prayer is never accompanyed with the life and power of sound doctrine but as they have composed a prayer by mans invention gathering up expressions sutable in the understanding of a man so do they compose a
life even as the world was in darknesse without the creation of light or as the body that breaths not is dead so is the soule without prayer Concerning praying therefore being so necessary unto the life of the Son of God consider 1. The signification of the word 2. How it is to be taken in this place as an answer to the interrogation or effectuall and forcible sentence To pray is to make an appeale it is an appellation or intercession for the originall word in the Hebrew tongue which the Prophets use for prayer is Hithpallel which signifies to appeale or present a mans selfe or cause to the Judg and it comes of pillel which signifies to judg or determine causes for which appeals are made 1. To pray therefore is to make our appeale from one Judgement-seate unto another that is from the judgment and determination of mans wisdome opinion and sentence to that wisdome and device of the Son of God who judgeth not as man judgeth For as farre as the heavens are higher then the arth so is the way of the judgment of God higher than all the Thrones and Judgement-seats of the sons of men therefore the Apostle tells the Corinthians that were carnall That it seemes a small thing to him to be judged of them or of mans judgment or of mans day as the word is that is by the light understanding or wisdome humane only he stands to the judgment and wisdome of God so as he judgeth not himselfe that is by his own wisdome as a man but by the wisdome and light of the spirit of God Therefore the Psalmist complayns saying Many there be that say of my soule there is no hope for him in God Selah but he appeals unto God as to his shield and the lifter up of his head but thou O Lord art a shield about me that is a defence from all adverse power set forth and signified in Absoloms conspiracy and the lifter up of my head or head-ship in setting me to be head of the people and not Absolom and that only through thy wisdome where the wisdome counsell and craft of Achitophel cannot take place prayer therefore is an appeal from one judgment-seate to another 2. Prayer is to speake or plead a cause so saith the Prophet Daniel Whilst I was speaking in prayer presenting my supplication before the Lord my God for the holy mountaine of my God even while I was yet speaking the man Gabriel or the strength of God came flying vehemently and touched me It is a word or speech by which the strength of God hasts it selfe and makes speed to lay hold upon the soule So David cals it a speech saying My heart was hot within me whilst I was musing the fire burned and I spake with my tongue Lrrd make me to know mine end c. 3. Prayer is to supplicate and intreat so saith the Psalmist Return we beseech thee O God of hosts And again I beseech thee deliver my soule And again Save now I beseech thee O Lord O Lord I beseech thee send now prosperity So sayth Moses I beseech thee shew me thy glory Prayer is the office and property of a supplicant 4. Prayer is to judg and determine a cause as the word signifies therefore David saith Heare me when I call O God of my righteousnesse or justice that is of my just and righteous cause and agayn Judge me O Lord for I have walked in mine integrity I have trusted in the Lord I shall not stagger And againe Heare me when I call and answer my prayer Now for God to judg the cause of his Saints to heare prayer and to answer when they cry unto him is to give right sentence and to determine the matter which thing is not done in another state and condition but in that individuall being and state of a Christian in that Saint of Israel or holy one the judgment is not passed and sentence given of the cause and matter by or from another subsistence or being but in that subsistance and consistance of the Son of God the hearing answering judging determining and passing sentence of or upon any cause or matter presented by prayer is no further off nor at any other distance from the state and being of a Christian then the cause or matter is which is presented for they both flow from and are acts of the same spirit as man ascending in the word of God for supply and the word of God discending in man to declare its fulnesse So that there is in prayer a just appeale from the wisdome and practice of the world unto God and there is in it also an humble sute and reall act of a supplicant and intreater for favour yea and the pleading and laying open of a righteous cause before the Judge of all the earth together with the hearing answering judging determining and passing Sentence thereupon And every one of these are as really intrinsicall and of the same nearnesse to a Christian making all for his proper being and subsistance as well one of them as another neither shall he for ever be without any one of them but they shall be as an harmonious mellody in the soule or life of a Christian for ever which if we deny we hold not the unity of faith according to that compleat and mysticall body of Jesus Christ but make a fraction therein to the deviding of that holy one of God which is that state of unbeleif on which wrath abides So that when a Christian ceaseth to judge between sinne and righteousnesse between Christ and Belial when he ceaseth to discerne the difference between light and darknesse between God and the Devill then prayer shall have an end and cease in the spirit of a Christian and not till then for it is the very breath of the Sonne of God whereby he lives the life of God eternally Note from this point as it hath been often declared unto us how the prayers of the world not onely in set forms but in the more refined Preisthood fall short of the nature of the intercession of Christ who ever lives to make intercession not onely for but in us without straining of the word so that they deny the nature of the prayer and intercession of Christ in this great point of its continuation And so in like manner their doctrine must needs fall short of that message of life and salvation and so much for the signification of the word prayer 2. The second point is in what acceptation it is to be taken here and that is for an appeal implying hereby thus much as if in more words he should say have you lost all your own humane and fading excellencies in the proper life and spirit of all your earthly and momentany relations for the most honourable losse of them is when we are cut off from them in our hearts in the present injoyment of them as in covenants contracts and combinations with the creature that carnall
much Now for prayer to avail much is as much as if he said in more words it effecteth accomplisheth and brings to passe all things even as not to avayl is of none effect worth nor excellency So it is sayd Circumcision or uncircumcision avayls nothing but a new creature that is all in all for it hath the whole workman-ship of the Son of God in it Observe the speech of Haman when he is nvited to the feast the Queen makes for the King who calling his wife and his friends tells them of the glory of his riches and the multitude of his children and all the things wherein the King had promoted him and how he had advanced him above the Princes and servants of the King Haman said moreover yea Hester the Queen did let no man come in with the King unto the banquet shee had prepared but my selfe and to morrow am I invited unto her also with the King yet all this availeth me nothing so long as I see Mordecai the Iew sitting at the Kings gate A wicked States-man cannot endure Mordecai which according to the etymology of the word is pure myrrhe or myrrhe of freedome signifying the sweet liberty of the Gospel for it is the first of the chiefe spices in the annoynting oyle to shew the Princely dignity that is in the grace of the Gospel that bowes nor is subject to any carnall thing whatsoever for there is but one primatus or summus which moves Haman try Mastery with Mordecai which shall be lifted up the highest There is not the most civilized man in the world destitute of the spirit of God put in place of dignity that can admit of the Crosse of Christ to have supremacy for it is as a moth to carnall pomp declaring it to be enmity therefore carnall Kingdome must ever have carnall Priest-hood to uphold it by deifying of it and it rewards them with tythes and protection But Mordecai the Jew inward in heart will not be endured by Haman for the King represents a stranger wonne to the faith as that Aegyptian King which acknowledged Joseph So that nothing avayls if Mordecai live who is a worme unto all Hamans honour that nothing is had nor done unto him till Mordecai be taken out of the way but to avail much is to bring all things to passe to be and to have the fulnesse of the soules desired and impower'd with vertue and strength to perform and effect what heaven and earth can yeeld or deny to any and therefore an instance is brought of Eliah for the proof hereof Vers 17. Elias was a man subject to like passions as wee are c. In which instance or continued and persevering exemplary vertue observe for order these things 1. The party instanced in that is Eliah 2. His condition A man subject to passion together with the consimilitude that is as we are 3. His act that is He prayed 4. The issue or effect of his prayer It rained not 5. The time how long that is for the space of three yeares and sixe moneths 6. The renewing of his prayer and the effect thereof And hee prayed againe and the heavens gave raine and the earth brought forth her fruit 1. FRom the first the party instanced in is Eliah observe thus much That it pleaseth God to memorize the names of his Saints by acts of honour which he leads them through in the world This is evident throughout the holy letters written from heaven unto us see an epitomy hereof in that 11. Chap. to the Hebrews The ground of it is because the acts of the Saints are the operations of Christ Now I live yet not I but Christ lives in me which life is the root of all their motion and the memorizing of him is Gods ayme and end in all his wayes and operations hee it is whom he will make higher then Agag greater in power and authority then all the Kings of the earth His acts therefore must be as monuments in the world who ever is made marvellous in mercy only in them that believe Therefore God makes them as monuments thereof setting them as Cities upon a hill to whom all shall repayr for the richest merchandize and as beakens upon a high mountayn who only can give warning of the approach of the adversary And as the lights of the world without which no man can worke however the Prophets and Apostles were under persecution ignominy and disgrace in the time of their sojourning here yet now where is the wise where is the scribe where is the disputer of this world but seeks to uphold and honour himselfe by them Yea that very spirit that slew them now builds their Sepulchres and saith If they had lived in their fathers dayes they would not have done as they did Nay God will register the names of his Saints in that book of life in whomsoever the life of Christ is there they shall be memorized and set up by God as Standard-bearers in their generations before whom if the enemy come in as a flood the spirit of the Lord shall lift up a Standard against him and chase him away Wonderfull is it to consider of this point when we see so many have gone down to the dust by plague famine sword and not a name of them left upon record in the world but hee that once comes within the volume of that spirit of intercession shall remayn engraven as in a precious stone upon the breast-plate or heart-ornament of Christ Jesus as a record or inscription of blessed memory for ever Therefore the next words are brought in viz. Is a man or as the word will beare Is a thing as the Apostle affirms Henceforth we know no man after the flesh or as the word is nothing So here Eliah is a man or thing a matter cause condition or deed such as his name imports Elijah that is my God Jah or my strong being or the strength of my existance Now if it be such a one or such a matter or cause such a condition or deed brought in as congruous to us implying all the faithfull how can it be but that name or that authority shall be memorized for ever If a word of Samuel shall not fall to the ground a deed of our Eliah shall never be forgotten when or in whomsoever it appears The second point is the state and condition of the party instanced in together with the consimilitude that is subject to passions as we are By passions here is meant sufferings for so much the word imports and to be subject is to be under that is under like sufferings that we are that is the faithfull in all ages Whence observe That the Saints of God are subject to like sufferings they all alike endure affliction they all alike inherit the Crosse it is not sayd of any particular man or particular Church limmed out by the spirit of man from some few particular expressions or practices manifected in the Scriptures but of
such an office that man may come to be deceived as the Jewes of old were and Jewish Gentiles are at this day and so persecute Christ in stead of receiving him when or in whomsoever he appeareth Let those of that carnall opinion that Christ shall come and reign upon the earth as a great Monarch for a thousand yeares look into this point for Christ was never known but in an office as aforesayd and every office of the spirit in its proper way and manner of working comprehends whole Christ Now the office of intercession is a work of the spirit for we know not how to pray as we ought but the spirit maketh intercession for us or in us therefore it comprehends whole Christ for he cannot be divided and it being the spirit of the Saviour must have yea be salvation for where Christ the Son of God is there is salvation In what grace vertue or office soever he appears in or by that tradition of tying salvation to believing alone is ridiculous for can there be more in faith then in love which is the fulfilling of the whole law yea of that law of the spirit of life in Christ and are not we saved by hope Doth not Timothy save himselfe and them that hear him by preaching sound doctrine Now to take faith according to that dismition the Apostle gives saying It is the subsistance of things hoped for So faith is in every vertue office and exercise of Christ for the subsistance is the being of God and man in one and that is to be held and had of Christians in all things that can be sayd of Christ therefore we acknowledg nothing but Jesus Christ and him crucified There is both the unction and crucification in every thing a Christian knows but there is no unction but in the nature divine nor slaying in a Christan but of the flesh which twayn are never separated neither in love nor hope gentlenesse mercy kindnesse wisdome truth patience and whatsoever can be named of Christ it is the subsistance of twayn made one new man that compleats it and therefore salvation is in all Christs excellencies and they are all as things hoped for because they are ever to come that is not only in present being and exercise but shall for ever spring up unto a Christian out of that living and everlasting fountain All things of salvation therefore are in prayer for prayer consists of necessity and supply but all necessities and all supplies are in prayer therefore prayer contayns whole Christ which is compleat salvation therefore a work of honour to eternize the memory of a Saint This point may fence a Christian from discouraging drooping thoughts apt to sieze upon all all flesh thinking himselfe of no use in his age nor of any performance befitting such a name or calling as to be entitled a Son of God being destitute of any power or authority wisdome or policy device or invention art or science such as the sons of men have gathered and encroached unto themselves in all ages By sword stratagems by Schools and Seminaries by money and friendship by travell and humane experiments and observations Poor heart that thou art with respect unto the world canst thou pray be of good comfort it countervayls all it is the renownedst act that ever was wrought in the world Get thee to thy Closet viz. shut up thy selfe from the common courses and customs of this world and pray unto thy father in secret or according unto or in that secret and hidden mystery of Christ which is as secret and hidden from the world as thy selfe is hid from the wayes of the world in this thy closet or chamber of presence And thy father which seeth in seecret that is which beholds and approves of this mystery of God in thee will reward thee openly that is will make it manifest that the reward or end of thine estate and practice is to be made manifest to the Son of God and that the Heyr-ship and inheritance of the Kingdome of God appertayns and belongs unto thee 2. Again let such weigh this point that hold themselves free from believing any doctrine in the world till they see it accompanyed with miraculous works viz. works in like manner and form as they have beene done formerly as to heale the sicke restore the lame open the eyes of the blind and raise up the dead all these are taken in a bodily and corporeall respect These men do not consider that the famous and miraculous works that Elia did all of them are included in his prayer and that is as miraculous as any of them the miracles that Christ did they are all included in his prayers supplications and teares with strong cryes which is no lesse miraculous then any of the rest The wonders of Paul in doing and suffering are all comprized in this Behold he prayes Now the miraculous vertue and power of prayer consists not in words or any outward expression or bodily exercise in a form of words but in humble petition a lawfull suing out of right a just and legall appeale and judgement given according to the nature of the case propounded in which all accord and agree together to compleat the mystery and miracle of prayer having all these things in it whereby according to the law of the spirit our right of inheritance is faithfully sued out Note further that it is no more the form visible of any miracle that ever was wrought that is the proper seal to confirm the Gospel no more then the Ministry of the Letter that kills is the proper path of the spirit that gives life But it is the scope drift ayme and end of the miracle in what it poynts unto in that great and miraculous workmanship of Christ the son of the living God which is the true and proper seale of the Gospel and wheresoever that is effectually wrought there it is felt and approved and there only the Gospel or glad tidings of salvation is really and miraculously confirmed by a signe and wonder passing infinitely all momentany and corporeall respects But these men think they honour the Gospel and lift it up to its proper height and ancient dignity In thus concluding their opinion is no lesse honourable then that of those that have resolved and decreed that the pattering over the words of that prayer which Christ taught his Disciples as a spell is an effectuall ordinance in the house of God never looking at the life spirit and proper power of prayer only the form of words So these look at the form of the miracle wrought as it appears to a naturall eye as the other appears to the ear and never look at the true wonder and signe only sound in the son of man and else-where centred is no better then the magick of Aegypt for they may as well gape after the outward forms of words to be the prayer of the Gospel as the outward form of the work to be